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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. I. The representatives of all Israel were called together (ver. 1, 2), to keep a feast to the honour of God, for fourteen days, ver. 65. II. The priests brought the ark into the most holy place, and fixed it there, ver. 3-9. III. God took possession of it by a cloud, ver. 10, 11. IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting, ver. 12-21. V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place, ver. 22-53. VI. He dismissed the assembly with a blessing and an exhortation, ver. 54-61. VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction, ver. 62-66. These were Israel's golden days, days of the Son of man in type.
Adam Clarke: Commentary on the Bible - 1831
Solomon assembles the elders of Israel, and brings up the ark, and the holy vessels, and the tabernacle, out of the city of David, and places them in the temple; on which account a vast number of sheep and oxen are sacrificed, Kg1 8:1-8. There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, Kg1 8:9. The cloud of God's glory fills the house, Kg1 8:10, Kg1 8:11. Solomon blesses the people, Kg1 8:12-21. His dedicatory prayer, vv. 22-53. Afterwards he blesses and exhorts the people, Kg1 8:54-61. They offer a sacrifice of twenty-two thousand oxen, and one hundred and twenty thousand sheep, Kg1 8:62, Kg1 8:63. He hallows the middle of the court for offerings; as the brazen altar which was before the Lord was too little, Kg1 8:64. He holds the feast of the dedication for seven days; and for other seven days, the feast of tabernacles; and on the eighth day blesses the people, and sends them away joyful, Kg1 8:65, Kg1 8:66.
3 Kings (1 Kings) 8:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 8:1, The feast of the dedication of the temple; Kg1 8:12, Solomon's blessing; Kg1 8:22, Solomon's prayer; Kg1 8:54, Solomon's blessing; Kg1 8:62, His sacrifice of peace offerings.
Carl Friedrich Keil and Franz Delitzsch

This solemn transaction consisted of three parts, and the chapter arranges itself in three sections accordingly: viz., (a) the conveyance of the ark and the tabernacle, together with its vessels, into the temple, with the words spoken by Solomon on the occasion (vv. 1-21); (b) Solomon's dedicatory prayer (vv. 22-53); (c) the blessing of the congregation, and the offering of sacrifice and observance of a feast (3Kings 8:54-66). - The parallel account to this in 2 Chron 5:2-7:10, in addition to certain minor alterations of words and constructions, introduced for the most part merely for the sake of elucidation, contains here and there, and more especially towards the end, a few deviations of greater extent, partly omissions and partly additions. But in other respects it agrees almost word for word with our account.
With regard to the time of the dedication, it is merely stated in 3Kings 8:2 that the heads of the nation assembled at Jerusalem to this feast in the seventh month. The year in which this took place is not given. But as the building of the temple was finished, according to 3Kings 6:38, in the eighth month of the eleventh year of Solomon's reign, the dedication which followed in the seventh month cannot have taken place in the same year as the completion of the building. Ewald's opinion, that Solomon dedicated the building a month before it was finished, is not only extremely improbable in itself, but is directly at variance with 3Kings 7:51. If we add to this, that according to 3Kings 9:1-10 it was not till after the lapse of twenty years, during which he had built the two houses, the temple, and his palace, that the Lord appeared to Solomon at the dedication of the temple and promised to answer his prayer, we must decide in favour of the view held by Thenius, that the dedication of the temple did not take place till twenty years after the building of it was begun, or thirteen years after it was finished, and when Solomon had also completed the building of the palace, which occupied thirteen years, as the lxx have indicated at the commencement of 3Kings 8:1 by the interpolation of the words, καὶ ἐγένετο ὡς συνετέλεσε Σαλωμὼν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίου καὶ τὸν οἶκον αὐτοῦ μετὰ εἴκοσι ἔτη.
(Note: From the whole character of the Alexandrian version, there can be no doubt that these words have been transferred by the lxx from 3Kings 9:1, and have not dropped out of the Hebrew text, as Thenius supposes.)
1 Kings 8:1-21
The First Act of the solemnities consisted (1) in the removal of the ark of the covenant into the Most Holy Place of the temple (3Kings 8:1-11); and (2) in the words with which Solomon celebrated the entrance of the Lord into the new temple (3Kings 8:12-21).
3Kings 8:1-11
Removal of the ark of the covenant into the temple. - This solemn transaction was founded entirely upon the solemnities with which the ark was conveyed in the time of David from the house of Obed-edom into the holy tent upon Zion (2Kings 6:12.; 1Chron 15:2.). Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers' houses (האבות נשׂיאי, contracted from האבות בּית נשׂיאי) of the Israelites, as representatives of the whole congregation, to himself at Jerusalem, to bring the ark of the covenant out of the city of David, i.e., from Mount Zion (see the Comm. on 2Kings 6:16-17), into the temple which he had built upon Moriah. (On the use of the contracted form of the imperfect יקהל after אז, see Ewald, 233, b.)
3Kings 8:2
Accordingly "all the men of Israel (i.e., the heads of the tribes and families mentioned in 3Kings 8:1) assembled together to the king in the month Ethanim, i.e., the seventh month, at the feast." Gesenius explains the name האתנים (in 55 codd. האיתנים) as meaning "month of the flowing brooks," after איתן in Prov 13:15; Bttcher, on the other hand, supposes it to denote the equinox. But apart from other grounds, the plural by no means favours this. Nor does the seventh month answer to the period between the middle of our September and the middle of October, as is supposed by Thenius, who founds upon this supposition the explanation already rejected by Bttcher, viz., "month of gifts;" but it corresponds to the period between the new moon of October and the new moon of November, during which the rainy season commences in Palestine (Rob. Pal. ii. p. 96ff.), so that this month may very well have received its name from the constant flowing of the brooks. The explanation, "that is the seventh month," is added, however (here as in 3Kings 6:1, 3Kings 6:38), not because the arrangement of the months was a different one before the captivity (Thenius), but because different names came into use for the months during the captivity. בּחג is construed with the article: "because the feast intended was one that was well known, and had already been kept for a long time (viz., the feast of tabernacles)." The article overthrows the explanation given by Thenius, who supposes that the reference is to the festivities connected with the dedication of the temple itself.
3Kings 8:3-4
After the arrival of all the elders (i.e., of the representatives of the nation, more particularly described in 3Kings 8:1), the priests carried the ark and brought it up (sc., into the temple), with the tabernacle and all the holy vessels in it. The expression אתם ויּעלוּ, which follows, introduces as a supplementary notice, according to the general diffuseness of the early Hebrew style of narrative, the more precise statement that the priests and Levites brought up these sacred vessels. מועד אהל is not the tent erected for the ark of the covenant upon Zion, which can be proved to have been never so designated, and which is expressly distinguished from the former in 2Chron 1:4 as compared with 3Kings 8:3, but is the Mosaic tabernacle at Gibeon in front of which Solomon had offered sacrifice (3Kings 3:4). The tabernacle with the vessels in it, to which, however, the ark of the covenant, that had long been separated from it, did not belong, was probably preserved as a sacred relic in the rooms above the Most Holy Place. The ark of the covenant was carried by priests on all solemn occasions, according to the spirit of the law, which enjoined, in Num 3:31 and Num 4:5., that the ark of the covenant and the rest of the sacred vessels should be carried by the Levites, after the priests had carefully wrapped them up; and the Levites were prohibited from directly touching them, on pain of death. When, therefore, the ark of the covenant was carried in solemn procession, as in the case before us, probably uncovered, this could only be done by the priests, more especially as the Levites were not allowed to enter the Most Holy Place. Consequently, by the statement in 3Kings 8:3, that the priests and Levites carried them (אתם), viz., the objects mentioned before, we are to understand that the ark of the covenant was carried into the temple by the priests, and the tabernacle with its vessels by the Levites.
(Note: Instead of כּהנים in 3Kings 8:3, we have הלּויּם in 2Chron 5:4; and instead of והלּויּם הכּהנים in 3Kings 8:4, we have הלּויּם הכּהנים, "the Levitical priests." These variations are to be attributed to inexactness in expression. For it is obvious that Thenius is wrong in his notion that the chronicler mentioned the Levites instead of the priests, from the simple fact that he states in 3Kings 8:7 that "the priests carried the ark," etc., in exact agreement with our account.)
3Kings 8:5
"And king Solomon and the whole congregation, that had gathered round him, were with him before the ark sacrificing sheep and oxen in innumerable multitude." This took place while the ark of the covenant was carried up, no doubt when it was brought into the court of the temple, and was set down there for a time either within or in front of the hall. Then was this magnificent sacrifice "offered" there "in front of the ark" (הארון לפני).
3Kings 8:6-7
After this sacrificing was ended, the priests carried the ark to its place, into the back-room of the house, into the Most Holy under the wings of the cherubim (already described in 3Kings 6:23.). The latter statement is explained in 3Kings 8:7. "For the cherubim were spreading out wings towards the place of the ark, and so covered (lit., threw a shade) over the ark and over its poles from above." If the outspread wings of the great cherubic figures threw a shade not only over the ark of the covenant, but also over its poles, the ark was probably so placed that the poles ran from north to south, and not from east to west, as they are sketched in my Archologie.
3Kings 8:8
"And the poles were long, and there were seen their heads (i.e., they were so long that their heads were seen) from the Holy Place before the hinder room; but on the outside (outside the Holy Place, say in the porch) they were not seen." יאכוּ cannot be rendered: they had lengthened the poles, from which Kimchi and others have inferred that they had made new and longer carrying-poles, since the form of the tense in this connection cannot be the pluperfect, and in that case, moreover the object would be indicated by את as in 3Kings 3:14; but האריך is used intransitively, "to be long," lit., to show length, as in Ex 20:12; Deut 5:16, etc. The remark to the effect that the poles were visible, indicates that the precept of the law in Ex 25:15, according to which the poles were to be left in the ark, was observed in Solomon's temple also. Any one could convince himself of this, for the poles were there "to this day." The author of our books has retained this chronological allusion as he found it in his original sources; for when he composed his work, the temple was no longer standing. It is impossible, however, to ascertain from this statement how the heads of the poles could be seen in the Holy Place, - whether from the fact that they reached the curtain and formed elevations therein, if the poles ran from front to back; or whether, if, as is more probable, they ran from south to north, the front heads were to be seen, simply when the curtain was drawn back.
(Note: The proof which Thenius has endeavoured to give by means of a drawing of the correctness of the latter view, is founded upon untenable assumptions (see Bttcher, Aehrenl. ii. p. 69). It by no means follows from the expression דביר על־פּני that the heads of the poles were visible as far off as the door of the Holy Place, but simply that they could be seen in the Holy Place, though not outside.)
3Kings 8:9
"There was nothing in the ark but the two tables of stone, which Moses had put there at Horeb, when Jehovah concluded the covenant with Israel." The intention of this remark is also simply to show that the law, which enjoined that the ark should merely preserve the stone tables of the covenant (Ex 25:16; Ex 40:20), had not been departed from in the lapse of time. אשׁר before כּרת is not a pronoun, but a conjunction: when, from the time that, as in Deut 11:6, etc. כּרת without בּרית, signifying the conclusion of a covenant, as in 1Kings 20:16; 1Kings 22:8, etc. Horeb, the general name for the place where the law was given, instead of the more definite name Sinai, as in Deuteronomy (see the Comm. on Ex 19:1-2).
(Note: The statement in Heb 9:4, to the effect that the pot of manna and Aaron's rod that budded were also to be found in the ark, which is at variance with this verse, and which the earlier commentators endeavoured to bring into harmony with it by forced methods of different kinds, simply rests upon an erroneous interpretation of העדוּת לפני in Ex 16:33-34, and Num 17:10, which had become traditional among the Jews; since this merely affirms that the objects mentioned had been deposited in front of the testimony, i.e., in front of the ark which contained the testimony, and not within it, as the Jews supposed. - Still less are De Wette and others warranted in deducing from this verse an argument against the existence of the Mosaic book of the law in the time of Solomon, inasmuch as, according to the precept in Deut 31:26, the book of the law was not to be kept in the ark, but by the side of it, or near it.)
3Kings 8:10-11
At the dedication of the tabernacle the glory of Jehovah in the cloud filled the sanctuary, so that Moses could not enter (Ex 40:34-35); and so was it now. When the priests came out of the sanctuary, after putting the ark of the covenant in its place, the cloud filled the house of Jehovah, so that the priests could not stand to minister. The signification of this fact was the same on both occasions. The cloud, as the visible symbol of the gracious presence of God, filled the temple, as a sign that Jehovah the covenant-God had entered into it, and had chosen it as the scene of His gracious manifestation in Israel. By the inability of the priests to stand, we are not to understand that the cloud drove them away; for it was not till the priests had come out that it filled the temple. It simply means that they could not remain in the Holy Place to perform service, say to offer an incense-offering upon the altar to consecrate it, just as sacrifices were offered upon the altar of burnt-offering after the dedicatory prayer (3Kings 8:62, 3Kings 8:63).
(Note: Bertheau's opinion (on 2Chron 5:14), that the priests could not remain in the hall and in front of it on account of the cloud, namely, "the cloud of smoke, which, ascending from the sacrifices burned upon the altar of burnt-offering, concealed the glory of the Lord," is decidedly erroneous. For the cloud which hindered the priest from performing the service was, according to the distinct words of the text, the cloud which filled the house; and the explanatory clause, "for the glory of the Lord filled the house of Jehovah," indicates in the most unmistakeable terms that it was the vehicle of the glory of God, and therefore was no a cloud of smoke formed by the burning sacrifices, but the cloud in which God manifested His invisible being to His people, - the very same cloud in which Jehovah was to appear above the Capporeth, when the high priest entered the Most Holy Place on the day of atonement, so that he was commanded not to enter it at all times, and, when he entered, to cover the Capporeth with the cloud of the burning incense (Lev 16:2, Lev 16:13).
The glory of the Lord, which is like a consuming fire (Ex 24:17; Deut 4:24; Deut 9:3), before which unholy man cannot stand, manifested itself in the cloud. This marvellous manifestation of the glory of God took place only at the dedication; after that the cloud was only visible in the Most Holy Place on the great day of atonement, when the high priest entered it. - The Chronicles contain a long account at this place of the playing and singing of the Levites at these solemnities (vid., 2Chron 5:12-14).
3Kings 8:12-15
Solomon extols this marvellous proof of the favour of the Lord. - 3Kings 8:12. Then spake Solomon, "Jehovah hath spoken to dwell in the darkness." "Solomon saw that the temple was filled with a cloud, and remembered that God had been pleased to appear in a cloud in the tent of Moses also. Hence he assuredly believed that God was in this cloud also, and that, as formerly He had filled the tabernacle, so He would now fill the temple and dwell therein" (Seb. Schmidt). וגו יהוה אמר, which Thenius still renders incorrectly, "the Lord intends to dwell in the darkness," refers, as Rashi, C. a Lap., and others have seen, to the utterances of God in the Pentateuch concerning the manifestation of His gracious presence among His people, not merely to Lev 16:2 (I will appear in the cloud), but also to Ex 19:9, where the Lord said to Moses, "I come to thee הענן בּעב," and still more to Ex 20:21 and Deut 4:11; Deut 5:19, according to which God came down upon Sinai בּערפל. Solomon took the word ערפל from these passages. That he meant by this the black, dark cloud which filled the temple, is perfectly obvious from the combination והערפל הענן in Deut 5:19 and Deut 4:11.
(Note: Thenius, however, has built up all kinds of untenable conjectures as to alterations of the text, upon the erroneous assumption that ענן means the light and radiant cloud, and cannot be synonymous with ערפל. Bttcher adopts the same opinion, without taking any notice of the striking remarks of Bertheau on 2Chron 5:14.)
Solomon saw this word of Jehovah realized in the filling of the temple with the cloud, and learned therefrom that the Lord would dwell in this temple. Hence, being firmly convinced of the presence of Jehovah in the cloud which filled the sanctuary, he adds in 3Kings 8:13 : "I have built Thee a house to dwell in, a place for Thy seat for ever." We are not to understand עולמים as signifying that Solomon believed that the temple built by him would stand for ever; but it is to be explained partly from the contrast to the previous abode of God in the tabernacle, which from the very nature of the case could only be a temporary one, inasmuch as a tent, such as the tabernacle was, is not only a moveable and provisional dwelling, but also a very perishable one, and partly from the promise given to David in 2Kings 7:14-16, that the Lord would establish the throne of his kingdom for his seed for ever. This promise involved the eternal duration of the gracious connection between God and Israel, which was embodied in the dwelling of God in the temple. This connection, from its very nature, was an eternal one; even if the earthly form, from which Solomon at that moment abstracted himself, was temporal and perishable. - Solomon had spoken these words with his face turned to the Most Holy Place. He then (3Kings 8:14) turned his face to the congregation, which was standing in the court, and blessed it. The word "blessed" (יברך) denotes the wish for a blessing with which the king greeted the assembled congregation, and introduced the praise of God which follows. - In 3Kings 8:15-21 he praises the Lord for having now fulfilled with His hand what He spake with His mouth to his father David (2 Sam 7).
3Kings 8:16
The promise of God, to choose Jerusalem as the place for the temple and David as prince, is taken freely from 2Kings 7:7-8. In 2Chron 6:6, before "I chose David," we find "and I chose Jerusalem, that my name might be there;" so that the affirmation answers more precisely to the preceding negation, whereas in the account before us this middle term is omitted.
3Kings 8:17-19
David's intention to build the temple, and the answer of God that his son was to execute this work, are so far copied from 2Kings 7:2, 2Kings 7:12-13, that God approves the intention of David as such. הטיבת, "Thou didst well that it was in thy mind."
3Kings 8:20-21
"And Jehovah has set up His word." וגו ויּקם supplies the explanation of בידו מלּא (hath fulfilled with his hand) in 3Kings 8:15. God had caused Solomon to take possession of the throne of David; and Solomon had built the temple and prepared a place there for the ark of the covenant. The ark is thereby declared to be the kernel and star of the temple, because it was the throne of the glory of God.
Geneva 1599
Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might (a) bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion.
(a) For David brought it from Obed-edom, and placed it in the tabernacle which he made for it in (2Kings 6:17).
John Gill
INTRODUCTION TO 1 KINGS 8
This chapter gives an account of the introduction of the ark into the temple, 3Kings 8:1 of the glory of the Lord filling it, 3Kings 8:10 of a speech Solomon made to the people concerning the building of the temple, and how he came to be engaged in it, 3Kings 8:12, of a prayer of his he put up on this occasion, requesting, that what supplications soever were made at any time, or on any account, by Israelites or strangers, might be accepted by the Lord, 3Kings 8:22, and of his blessing the people of Israel at the close of it, with some useful exhortations, 3Kings 8:54, and of the great number of sacrifices offered up by him, and the feast he made for the people, upon which he dismissed them, 3Kings 8:62.
John Wesley
Elders - The senators, and judges, and rulers. Heads - For each tribe had a peculiar governor. Chief - The chief persons of every great family in each tribe. Jerusalem - Where the temple was built. Bring the ark - To the top of Moriah, upon which it was built; whither they were now to carry the ark in solemn pomp. City of David - Where David had placed the ark, which is called Zion, because it was built upon that hill.
8:18:1: Յա՛յնժամ եկեղեցացոյց արքայ Սողոմոն զամենայն ծերս Իսրայէլի, հանդերձ ամենայն գլխօք գաւազանացն համբարձելոց հարց որդւոց Իսրայէլի առ արքայ Սողոմոն ՚ի Սիոն, հանե՛լ զտապանակ ուխտին Տեառն ՚ի քաղաքէ Դաւթի՝ ա՛յս է Սիոն[3527]։ [3527] Ոմանք. Ամենայն գաւազանացն համբարձեցելոց։ Ուր յօրինակին ՚ի վերայ հ-ի չակերտ եդեալ, ՚ի լուս՛՛. նշանակի՝ բ։ Ոսկան. Այս է ՚ի Սիօնէ։
1 Այն ժամանակ Սողոմոն արքան Իսրայէլի բոլոր ծերերին՝ ցեղերի բոլոր բարձրաստիճան գլխաւորներով եւ իսրայէլացիների նահապետներով հանդերձ կանչեց իր մօտ, Սիոն, որպէսզի Տիրոջ ուխտի տապանակը հանեն Դաւթի քաղաքից, այսինքն՝ Սիոնից:
8 Այն ատեն Սողոմոն Իսրայէլի ծերերն ու ցեղերուն բոլոր իշխանները, Իսրայէլի որդիներուն նահապետները իր քով Երուսաղէմ հաւաքեց, որպէս զի Տէրոջը ուխտին տապանակը Դաւիթին քաղաքէն, այսինքն Սիօնէն հանեն։
Յայնժամ եկեղեցացոյց արքայ Սողոմոն զամենայն ծերս Իսրայելի, հանդերձ ամենայն գլխօք [185]գաւազանացն համբարձելոց`` հարց որդւոցն Իսրայելի առ արքայ Սողոմոն [186]ի Սիոն, հանել զտապանակ ուխտին Տեառն ի քաղաքէ Դաւթի` այս է Սիոն:

8:1: Յա՛յնժամ եկեղեցացոյց արքայ Սողոմոն զամենայն ծերս Իսրայէլի, հանդերձ ամենայն գլխօք գաւազանացն համբարձելոց հարց որդւոց Իսրայէլի առ արքայ Սողոմոն ՚ի Սիոն, հանե՛լ զտապանակ ուխտին Տեառն ՚ի քաղաքէ Դաւթի՝ ա՛յս է Սիոն[3527]։
[3527] Ոմանք. Ամենայն գաւազանացն համբարձեցելոց։ Ուր յօրինակին ՚ի վերայ հ-ի չակերտ եդեալ, ՚ի լուս՛՛. նշանակի՝ բ։ Ոսկան. Այս է ՚ի Սիօնէ։
1 Այն ժամանակ Սողոմոն արքան Իսրայէլի բոլոր ծերերին՝ ցեղերի բոլոր բարձրաստիճան գլխաւորներով եւ իսրայէլացիների նահապետներով հանդերձ կանչեց իր մօտ, Սիոն, որպէսզի Տիրոջ ուխտի տապանակը հանեն Դաւթի քաղաքից, այսինքն՝ Սիոնից:
8 Այն ատեն Սողոմոն Իսրայէլի ծերերն ու ցեղերուն բոլոր իշխանները, Իսրայէլի որդիներուն նահապետները իր քով Երուսաղէմ հաւաքեց, որպէս զի Տէրոջը ուխտին տապանակը Դաւիթին քաղաքէն, այսինքն Սիօնէն հանեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Тогда созвал Соломон старейшин Израилевых и всех начальников колен, глав поколений сынов Израилевых, к царю Соломону в Иерусалим, чтобы перенести ковчег завета Господня из города Давидова, то есть Сиона.
8:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the συντελέσαι συντελεω consummate; finish Σαλωμων σαλωμων the οἰκοδομῆσαι οικοδομεω build τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even τὸν ο the οἶκον οικος home; household ἑαυτοῦ εαυτου of himself; his own μετὰ μετα with; amid εἴκοσι εικοσι twenty ἔτη ετος year τότε τοτε at that ἐξεκκλησίασεν εκκλησιαζω the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων all; every τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older Ισραηλ ισραηλ.1 Israel ἐν εν in Σιων σιων Siōn; Sion τοῦ ο the ἀνενεγκεῖν αναφερω bring up; carry up τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἐκ εκ from; out of πόλεως πολις city Δαυιδ δαβιδ Dabid; Thavith αὕτη ουτος this; he ἐστὶν ειμι be Σιων σιων Siōn; Sion
8:1 אָ֣ז ʔˈāz אָז then יַקְהֵ֣ל yaqhˈēl קהל assemble שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole רָאשֵׁ֣י rāšˈê רֹאשׁ head הַ ha הַ the מַּטֹּות֩ mmaṭṭôṯ מַטֶּה staff נְשִׂיאֵ֨י nᵊśîʔˌê נָשִׂיא chief הָ hā הַ the אָבֹ֜ות ʔāvˈôṯ אָב father לִ li לְ to בְנֵ֧י vᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem לְֽ lᵊˈ לְ to הַעֲלֹ֞ות haʕᵃlˈôṯ עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֧ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עִ֥יר ʕˌîr עִיר town דָּוִ֖ד dāwˌiḏ דָּוִד David הִ֥יא hˌî הִיא she צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
8:1. tunc congregavit omnes maiores natu Israhel cum principibus tribuum et duces familiarum filiorum Israhel ad regem Salomonem in Hierusalem ut deferrent arcam foederis Domini de civitate David id est de SionThen all the ancients of Israel, with the princes of the tribes, and the heads of the families of the children of Israel, were assembled to king Solomon, in Jerusalem: that they might carry the ark of the covenant of the Lord, out of the city of David, that is, out of Sion.
1. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers’ of the children of Israel, unto king Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion.
8:1. Then all those greater by birth of Israel, with the leaders of the tribes and the rulers of the families of the sons of Israel, gathered together before king Solomon at Jerusalem, so that they might carry the ark of the covenant of the Lord, from the city of David, that is, from Zion.
8:1. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion.
Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion:

8:1 Тогда созвал Соломон старейшин Израилевых и всех начальников колен, глав поколений сынов Израилевых, к царю Соломону в Иерусалим, чтобы перенести ковчег завета Господня из города Давидова, то есть Сиона.
8:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
συντελέσαι συντελεω consummate; finish
Σαλωμων σαλωμων the
οἰκοδομῆσαι οικοδομεω build
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
ἑαυτοῦ εαυτου of himself; his own
μετὰ μετα with; amid
εἴκοσι εικοσι twenty
ἔτη ετος year
τότε τοτε at that
ἐξεκκλησίασεν εκκλησιαζω the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων all; every
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Σιων σιων Siōn; Sion
τοῦ ο the
ἀνενεγκεῖν αναφερω bring up; carry up
τὴν ο the
κιβωτὸν κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἐκ εκ from; out of
πόλεως πολις city
Δαυιδ δαβιδ Dabid; Thavith
αὕτη ουτος this; he
ἐστὶν ειμι be
Σιων σιων Siōn; Sion
8:1
אָ֣ז ʔˈāz אָז then
יַקְהֵ֣ל yaqhˈēl קהל assemble
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֡ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
רָאשֵׁ֣י rāšˈê רֹאשׁ head
הַ ha הַ the
מַּטֹּות֩ mmaṭṭôṯ מַטֶּה staff
נְשִׂיאֵ֨י nᵊśîʔˌê נָשִׂיא chief
הָ הַ the
אָבֹ֜ות ʔāvˈôṯ אָב father
לִ li לְ to
בְנֵ֧י vᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
לְֽ lᵊˈ לְ to
הַעֲלֹ֞ות haʕᵃlˈôṯ עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֧ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
עִ֥יר ʕˌîr עִיר town
דָּוִ֖ד dāwˌiḏ דָּוִד David
הִ֥יא hˌî הִיא she
צִיֹּֽון׃ ṣiyyˈôn צִיֹּון Zion
8:1. tunc congregavit omnes maiores natu Israhel cum principibus tribuum et duces familiarum filiorum Israhel ad regem Salomonem in Hierusalem ut deferrent arcam foederis Domini de civitate David id est de Sion
Then all the ancients of Israel, with the princes of the tribes, and the heads of the families of the children of Israel, were assembled to king Solomon, in Jerusalem: that they might carry the ark of the covenant of the Lord, out of the city of David, that is, out of Sion.
8:1. Then all those greater by birth of Israel, with the leaders of the tribes and the rulers of the families of the sons of Israel, gathered together before king Solomon at Jerusalem, so that they might carry the ark of the covenant of the Lord, from the city of David, that is, from Zion.
8:1. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which [is] Zion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Соответственно важности построенного храма для всей теократии, для всего народа, Соломон приглашает на освящение храма всех представителей народа ("начальников колен, глав поколений" - термины, характеризующие родовой быт народа). Освящение было назначено на 7-й месяц - по древнехананейскому названию Афаним (евр. Этаним = месяц "даров или плодов", или "постоянных ручьев"), позже Тисри (у И. Флав. VIII, 4, 1: Θισρί), в котором праздновался, между другими, и торжественный праздник Кущей (Лев. XXIII:39-43), привлекавший многолюдное стечение паломников в Иерусалим, и потому 7-й месяц был наиболее благоприятным для торжества освящения храма. Но в каком году произошло это освещение? Непосредственная связь VIII:1: с VII:51, как и самое существо дела, требуют признать, что вскоре по построении храм был освящен. Если по VI:38: храм был окончен в 8-м месяце (Буле) одиннадцатого года Соломонова царствования, то освящение, естественно, могло произойти только в 7-м месяце следующего, 12-го года царствования Соломонова, причем промежуточный срок (ок. 11: месяцев) мог быть употреблен на снабжение храма утварью и вообще на внутреннюю его отделку (ср. VII:14-51). Трудно согласиться с взглядом Эвальда, проф. Гуляева, что храм был освящен в 7-м месяце года окончания его, т. е. до полного завершения работ (в 8-м месяце). Но совершенно нельзя принять даты принятого текста LXX, по которому освящение храма совершено было уже по окончании дворца Соломонова, т. е. через 13: лет по построении храма: καί εγένετο ως συνέτελεσεν Σαλομών τόν οι̃κον Κυρίου καί τόν οι̃κον αυτου̃ μετά είκοσι έτη; последние слова - явно вставка из IX:1, 10, нарушающая связь глав VIII и VII и вносящая несообразную мысль, будто храм оставался не освященным целых 13: лет. Напротив, по евр. т., Иосифу Флавию (Древн. VIII, 4, 1) и Иудейскому преданию (Midrasch Wajikra Rabba к Лев. X), освящение храма последовало вскоре за окончанием его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Dedication of the Temple. B. C. 1003.

1 Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion. 2 And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month. 3 And all the elders of Israel came, and the priests took up the ark. 4 And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up. 5 And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. 6 And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims. 7 For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. 8 And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day. 9 There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt. 10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, 11 So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
The temple, though richly beautified, yet while it was without the ark was like a body without a soul, or a candlestick without a candle, or (to speak more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost if God do not accept them; and, unless he please to own it as the place where he will record his name, it is after all but a ruinous heap. When therefore all the work is ended (ch. vii. 51), the one thing needful is yet behind, and that is the bringing in of the ark. This therefore is the end which must crown the work, and which here we have an account of the doing of with great solemnity.
I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark nor to lead the people in their attendance on it. Solomon glories in the title of the preacher (Eccl. i. 1), and the master of assemblies, Eccl. xii. 11. This great assembly he summons (v. 1), and he is the centre of it, for to him they all assembled (v. 2) at the feast in the seventh month, namely, the feast of tabernacles, which was appointed on the fifteenth day of that month, Lev. xxiii. 34. David, like a very good man, brings the ark to a convenient place, near him; Solomon, like a very great man, brings it to a magnificent place. As every man has received the gift, so let him minister; and let children proceed in God's service where their parents left off.
II. All Israel attend the service, their judges and the chief of their tribes and families, all their officers, civil and military, and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel. These came together, on this occasion, 1. To do honour to Solomon, and to return him the thanks of the nation for all the good offices he had done in kindness to them. 2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendour, though it has often proved too strong a temptation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. Those that appeared before the Lord did not appear empty, for they all sacrificed sheep and oxen innumerable, v. 5. The people in Solomon's time were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not only their cheerfulness, but a part of their wealth, to God and his honour.
III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here (it being the last time that the ark was to be carried) the priests themselves did it, as they were ordered to do when it surrounded Jericho. We are here told, 1. What was in the ark, nothing but the two tables of stone (v. 9), a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna and Aaron's rod were by the ark, but not in it. 2. What was brought up with the ark (v. 4): The tabernacle of the congregation. It is probable that both that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion, were brought to the temple, to which they did, as it were, surrender all their holiness, merging it in that of the temple, which must henceforward be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so much its joy and glory, be swallowed up in the perfection of holiness above. 3. Where it was fixed in its place, the place appointed for its rest after all its wanderings (v. 6): In the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was made so by the presence of the ark, under the wings of the great cherubim which Solomon set up (ch. vi. 27), signifying the special protection of angels, under which God's ordinances and the assemblies of his people are taken. The staves of the ark were drawn out, so as to be seen from under the wings of the cherubim, 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 still they continued of some use, though there was no longer occasion for them to carry it by.
Adam Clarke: Commentary on the Bible - 1831
8:1: Then Solomon assembled - It has already been observed that Solomon deferred the dedication of the temple to the following year after it was finished, because that year, according to Archbishop Usher, was a jubilee. "This," he observes, "was the ninth jubilee, opening the fourth millenary of the world, or A.M. 3001, wherein Solomon with great magnificence celebrated the dedication of the temple seven days, and the feast of tabernacles other seven days; and the celebration of the eighth day of tabernacles being finished, upon the twenty-third day of the seventh month the people were dismissed every man to his home. The eighth day of the seventh month, viz., the thirtieth of our October, being Friday, was the first of the seven days of dedication; on the tenth day, Saturday, November 1, was the fast of expiation or atonement held; whereon, according to the Levitical law, the jubilee was proclaimed by sound of trumpet. The fifteenth day, Friday, November 6, was the feast of tabernacles; the twenty-second, November 13, being also Friday, was the feast of tabernacles, which was always very solemnly kept, Ch2 7:9; Lev 23:36; Joh 7:37; and the day following, November 14, being our Saturday, when the Sabbath was ended, the people returned home.
"In the thirteenth year after the temple was built, Solomon made an end also of building his own house, having spent full twenty years upon both of them; seven and a half upon the temple, and thirteen or twelve and a half upon his own." - Usher's Annals, sub. A.M. 3001.
3 Kings (1 Kings) 8:2
Albert Barnes: Notes on the Bible - 1834
8:1: There seems to be a contrast here between the more popular proceedings of David Sa2 6:1, and the statelier system of his son, who merely summons the chief men as representatives of the nation. The rest of the people "assembled themselves" Kg1 8:2, and were mere spectators of the solemnity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: am 3000, bc 1004
Solomon: This did not take place, according to Abp. Usher, till the year after the temple was finished, because that year was a jubilee. "The 8th day of the 7th month, viz. the 30th of our October, being Friday, was the first of the seven days of dedication; the 10th day, Saturday, November 1, the fast of expiation or atonement was held; whereon, according to the Levitical law, the jubilee was proclaimed by sound of trumpet. The 15th day, Friday, was the feast of tabernacles, which was always very solemnly kept; and the day following, Nov. 14, being our Saturday, when the Sabbath was ended, the people returned home." Ch2 5:2-10
assembled: Jos 23:2, Jos 24:1; Ch1 28:1; Ch2 30:1; Ezr 3:1
chief of the fathers: Heb. princes, Num 7:3
that they might bring: Sa2 6:1, Sa2 6:2, Sa2 6:6, Sa2 6:12; Ch1 13:1-5, Ch1 15:3, Ch1 15:25
out of the city: Kg1 3:15; Sa2 5:7-9, Sa2 6:12-17; Ch1 11:7, Ch1 15:29, Ch1 16:1; Psa 9:11, Psa 102:21; Isa 28:16, Isa 46:13; Pe1 2:6
John Gill
Then Solomon assembled the elders of Israel,.... The judges in the several cities, or senators of the great sanhedrim, as others; though it is a question whether as yet there was such a court:
and all the heads of the tribes; the princes of the twelve tribes:
the chief of the fathers of the children of Israel; the principal men of the ancient families in every tribe:
unto King Solomon in Jerusalem; these he summoned together to himself there where the temple was built:
that they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion; whither David brought it, when he had taken that fort, so called, and dwelt in it; and from this mountain Solomon proposed to bring it up to the temple, on a higher mountain, Moriah, not far from one another.
8:28:2: Եւ եկեղեցացան առ արքայ Սողոմոն ամենայն այր Իսրայէլի, յամսեանն Անթանի՝ ամի տօնին, այն է ամիսն եւթներորդ[3528]։ [3528] Ոմանք. Անթանի ամ ՚ի տօնին։
2 Իսրայէլի բոլոր տղամարդիկ Սողոմոն արքայի մօտ հաւաքուեցին Անթանիամ ամսին, տօնին, այսինքն՝ եօթներորդ ամսին:
2 Իսրայէլի բոլոր մարդիկը եօթներորդ ամսուան, Անթանի ամսուան մէջ, տօնին ատենը Սողոմոն թագաւորին քով հաւաքուեցան։
Եւ եկեղեցացան առ արքայ Սողոմոն ամենայն այր Իսրայելի, յամսեանն Աթանիմ ի տօնին, այն է ամիսն եւթներորդ:

8:2: Եւ եկեղեցացան առ արքայ Սողոմոն ամենայն այր Իսրայէլի, յամսեանն Անթանի՝ ամի տօնին, այն է ամիսն եւթներորդ[3528]։
[3528] Ոմանք. Անթանի ամ ՚ի տօնին։
2 Իսրայէլի բոլոր տղամարդիկ Սողոմոն արքայի մօտ հաւաքուեցին Անթանիամ ամսին, տօնին, այսինքն՝ եօթներորդ ամսին:
2 Իսրայէլի բոլոր մարդիկը եօթներորդ ամսուան, Անթանի ամսուան մէջ, տօնին ատենը Սողոմոն թագաւորին քով հաւաքուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 И собрались к царю Соломону на праздник все Израильтяне в месяце Афаниме, который есть седьмой месяц.
8:2 ἐν εν in μηνὶ μην.1 month Αθανιν αθανιν Athanin
8:2 וַ wa וְ and יִּקָּ֨הֲל֜וּ yyiqqˌāhᵃlˈû קהל assemble אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon כָּל־ kol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in יֶ֥רַח yˌeraḥ יֶרַח month הָ hā הַ the אֵֽתָנִ֖ים ʔˈēṯānˌîm אֵיתָן ever-flowing בֶּ be בְּ in † הַ the חָ֑ג ḥˈāḡ חַג festival ה֖וּא hˌû הוּא he הַ ha הַ the חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month הַ ha הַ the שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:2. convenitque ad regem Salomonem universus Israhel in mense hethanim in sollemni die ipse est mensis septimusAnd all Israel assembled themselves to king Solomon, on the festival day, in the month of Ethanim, the same is the seventh month.
2. And all the men of Israel assembled themselves unto king Solomon at the feast, in the month Ethanim, which is the seventh month.
8:2. And all of Israel assembled before king Solomon, on the solemn day in the month of Ethanim, which is the seventh month.
8:2. And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which [is] the seventh month.
And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which [is] the seventh month:

8:2 И собрались к царю Соломону на праздник все Израильтяне в месяце Афаниме, который есть седьмой месяц.
8:2
ἐν εν in
μηνὶ μην.1 month
Αθανιν αθανιν Athanin
8:2
וַ wa וְ and
יִּקָּ֨הֲל֜וּ yyiqqˌāhᵃlˈû קהל assemble
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
כָּל־ kol- כֹּל whole
אִ֣ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
יֶ֥רַח yˌeraḥ יֶרַח month
הָ הַ the
אֵֽתָנִ֖ים ʔˈēṯānˌîm אֵיתָן ever-flowing
בֶּ be בְּ in
הַ the
חָ֑ג ḥˈāḡ חַג festival
ה֖וּא hˌû הוּא he
הַ ha הַ the
חֹ֥דֶשׁ ḥˌōḏeš חֹדֶשׁ month
הַ ha הַ the
שְּׁבִיעִֽי׃ ššᵊvîʕˈî שְׁבִיעִי seventh
8:2. convenitque ad regem Salomonem universus Israhel in mense hethanim in sollemni die ipse est mensis septimus
And all Israel assembled themselves to king Solomon, on the festival day, in the month of Ethanim, the same is the seventh month.
8:2. And all of Israel assembled before king Solomon, on the solemn day in the month of Ethanim, which is the seventh month.
8:2. And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which [is] the seventh month.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Пар. VII:1: дополняет кн. Царств сообщением, что по окончании молитвы Соломона ниспал с неба огонь и поглотил жертвы (об этом упоминает и И. Флавий, Древн. VIII, 4, 4), чем выражалась богоугодность жертв и действительность благодатного присутствия Иеговы (ср. Лев. IX:24; Суд. VI:20-21; 3: Цар. XVIII:З8; 2: Мак II:10).
Adam Clarke: Commentary on the Bible - 1831
8:2: At the feast in the month Ethanim - The feast of tabernacles, which was celebrated in the seventh month of what is called the ecclesiastical gear.
3 Kings (1 Kings) 8:4
Albert Barnes: Notes on the Bible - 1834
8:2: The feast in the month Ethanim - i. e. the Feast of Tabernacles, or the Feast of Ingathering, the commemoration of the dwelling in booths at the time of the Exodus (margin reference), and the festival of thanksgiving on account of the completion of harvest Exo 23:16; Lev 23:39; Deu 16:13. It was one of the three on which the people were required to "appear before the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: at the feast: Lev 23:34; Num. 29:12-40; Deu 16:13; Ch2 5:3, Ch2 7:8-10; Ezr 3:4; Neh 8:14-18; Zac 14:16-19; Joh 7:2, Joh 7:37
Geneva 1599
And all the men of Israel assembled themselves unto king Solomon at the feast in the month (b) Ethanim, which [is] the seventh month.
(b) Containing part of September and part of October, in which they held three solemn feasts, (Num 29:1).
John Gill
And all the men of Israel assembled themselves unto King Solomon at the feast,.... Not of tabernacles, as the Targum on 2Chron 5:3 and so Jarchi; though that was in the same month next mentioned, and began on the fifteenth of it, and held seven days; wherefore this must be the feast of the dedication of the temple, and which was kept before that; since both lasted fourteen days, and the people were dismissed on the twenty third of the month; now not only the above principal persons convened, but a vast number of the common people came to see the solemnity of removing the ark, and of dedicating the temple, and to attend the feast of it, and the more, since in a few days was the time for all the males in Israel to appear there:
in the month Ethanim, which is the seventh month; it was, as the Targum says, originally the first month; but upon the children of Israel coming out of Egypt in Ab or Nisan, that became the first month, and this was the seventh from that; and is the same with Tisri, which answers to part of September, and part of October, here called Ethanim; which some render the month of the ancients, others of strong ones; either because of the many feasts that were in it, as some say; or because it was the time of ingathering all the increase and fruits of the earth, which strengthen and support man's life; or rather of "never failing", i.e. waters, showers falling in this month, and the rivers full of water (l); so September is "septimus imber", according to Isidore (m), and the three following months are alike derived; this, by the Egyptians, was called Theuth, and was with them the first month in the year (n); so Porphyry says (o), with the Egyptians the beginning of the year was not Aquarius, as with the Romans, but Cancer; and so the month of September was the first with the Ethiopians (p), and with most people (q); though with the Chinese about the middle of Aquarius (r). Now, though the temple was finished in the eighth month, 3Kings 6:38, it was not dedicated until the seventh in the following year; it required time to finish the utensils and vessels, and put them in their proper place, and for the drying of the walls, &c.
(l) Vid. Hackman. Praecidan. Sacr. p. 130, 131. (m) Origin. l. 5. c. 33. (n) Lactant. de Fals. Felig. l. 1. c. 6. (o) De Antro Nymph. prope finem. (p) Ludolf. Lexic. Ethiopic. p. 65. & Hist. Ethiop. l. 3. c. 6. (q) Julian. Opera, par. 1. orat. 4. p. 290, 291. (r) Martin. Sinic. Hist. l. 1. p. 22.
John Wesley
All Israel - Not only the chief men, but a vast number of the common people. The feast - The feast of the dedication, to which Solomon had invited them. Seventh month - Which time he chose with respect to his peoples convenience, because now they had gathered in all their fruits, and were come up to Jerusalem, to celebrate the feast of tabernacles. But the temple was not finished till the eighth month, 3Kings 6:38, how then could he invite them in the seventh month? This was the seventh month of the next year. For although the house in all its parts was finished the year before, yet the utensils of it were not then fully finished: and many preparations were to be made for this great and extraordinary occasion.
Robert Jamieson, A. R. Fausset and David Brown
THE DEDICATION OF THE TEMPLE. (3Kings 8:1-12)
at the feast in the month Ethanim--The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem (3Kings 8:2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [3Kings 8:1]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle--the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness (Num 3:31; Num 4:15); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim--not the Mosaic cherubim, which were firmly attached to the ark (Ex 37:7-8), but those made by Solomon, which were far larger and more expanded.
8:38:3: Եւ ելին ամենայն ծերք Իսրայէլի, եւ բարձին քահանայքն զտապանակն.
3 Եկան Իսրայէլի բոլոր ծերերը, եւ քահանաները վերցնելով դուրս բերեցին Տիրոջ տապանակը,
3 Իսրայէլի բոլոր ծերերը եկան ու քահանաները տապանակը վերցուցին։
Եւ ելին ամենայն ծերք Իսրայելի, եւ բարձին քահանայքն զտապանակն:

8:3: Եւ ելին ամենայն ծերք Իսրայէլի, եւ բարձին քահանայքն զտապանակն.
3 Եկան Իսրայէլի բոլոր ծերերը, եւ քահանաները վերցնելով դուրս բերեցին Տիրոջ տապանակը,
3 Իսրայէլի բոլոր ծերերը եկան ու քահանաները տապանակը վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 И пришли все старейшины Израилевы; и подняли священники ковчег,
8:3 καὶ και and; even ἦραν αιρω lift; remove οἱ ο the ἱερεῖς ιερευς priest τὴν ο the κιβωτὸν κιβωτος ark
8:3 וַ wa וְ and יָּבֹ֕אוּ yyāvˈōʔû בוא come כֹּ֖ל kˌōl כֹּל whole זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּשְׂא֥וּ yyiśʔˌû נשׂא lift הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָרֹֽון׃ ʔārˈôn אֲרֹון ark
8:3. veneruntque cuncti senes ex Israhel et tulerunt sacerdotes arcamAnd all the ancients of Israel came, and the priests took up the ark,
3. And all the elders of Israel came, and the priests took up the ark.
8:3. And all the elders of Israel arrived, and the priests took up the ark.
8:3. And all the elders of Israel came, and the priests took up the ark.
And all the elders of Israel came, and the priests took up the ark:

8:3 И пришли все старейшины Израилевы; и подняли священники ковчег,
8:3
καὶ και and; even
ἦραν αιρω lift; remove
οἱ ο the
ἱερεῖς ιερευς priest
τὴν ο the
κιβωτὸν κιβωτος ark
8:3
וַ wa וְ and
יָּבֹ֕אוּ yyāvˈōʔû בוא come
כֹּ֖ל kˌōl כֹּל whole
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּשְׂא֥וּ yyiśʔˌû נשׂא lift
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָרֹֽון׃ ʔārˈôn אֲרֹון ark
8:3. veneruntque cuncti senes ex Israhel et tulerunt sacerdotes arcam
And all the ancients of Israel came, and the priests took up the ark,
8:3. And all the elders of Israel arrived, and the priests took up the ark.
8:3. And all the elders of Israel came, and the priests took up the ark.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Принятый текст LXXи здесь короче eвр., Vulg., слав. -русск.: не имеет начала 3-го стиха и конца 4-го. Но другие греч. списки (Комплют., Алекс., № 247: и др. у Гольмеса) имеют эти слова: первоначальность, видимо, на стороне текста еврейского. Ковчег завета при перенесении его в пустыне обыкновенно закрывался покрывалами, и несли его священники с левитами (Чис. IV:5, 15) или одни священники (Нав. III:6; VI:1). В данном случае священники несли Ковчег Завета (ст. 6), левиты - прочие священные принадлежности, сохранявшиеся в скинии. Последняя тоже была перенесена в храм; доселе она была в Гаваоне (2: Пар. I:3, 4).
Albert Barnes: Notes on the Bible - 1834
8:3: In Ch2 5:4, ""the Levites" took up the ark;" and by the Law the ark was the special charge of the Kohathites Num 3:31; Num 4:15. But all priests were Levites Jos 3:3, though all Levites were not priests. And as Joshua had done Jos 3:6; Jos 6:6, so Solomon called upon the priests to bear the holy structure, allowing to mere Levites only the inferior honor of helping to transport the tabernacle and the vessels of the sanctuary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: the priests took up: Num 4:15; Deu 31:9; Jos 3:6, Jos 3:14, Jos 3:15, Jos 4:9, Jos 6:6; Ch1 15:2, Ch1 15:11-15; Ch2 5:5-8
John Gill
And all the elders of Israel came,.... To Zion, the city of David:
and the priests took up the ark; from thence; in 2Chron 5:4 it is said the Levites did it, whose business it was, Deut 31:25, and so the priests might be called; for every priest was a Levite, though every Levite was not a priest, and the priests did at all times bear the ark; see Josh 3:15.
John Wesley
The priests - For although the Levites might do this, Num 4:15, yet the priests did it at this time, for the greater honour of the solemnity; and because the Levites might not enter into the holy - place, much less into the holy of holies, where it was to be placed, into which the priests themselves might not have entered, if the high - priest alone could have done it.
8:48:4: եւ հանին զտապանակն Տեառն, եւ զխորանն վկայութեան, եւ զամենայն սպասն սրբութեան որ ՚ի խորանին վկայութեան ※. եւ հանին զայն քահանայքն եւ Ղեւտացիք։
4 վկայութեան խորանն ու վկայութեան խորանի մէջ եղած ամբողջ սուրբ սպասքը: Այն վերցրին քահանաներն ու ղեւտացիները:
4 Տէրոջը տապանակը ու վկայութեան խորանը եւ խորանին մէջ եղած բոլոր սուրբ անօթները հանեցին. զանոնք քահանաներն ու Ղեւտացիները հանեցին։
Եւ հանին զտապանակն Տեառն եւ զխորանն վկայութեան, եւ զամենայն սպասն սրբութեան որ ի խորանին վկայութեան. եւ հանին զայն քահանայքն եւ Ղեւտացիք:

8:4: եւ հանին զտապանակն Տեառն, եւ զխորանն վկայութեան, եւ զամենայն սպասն սրբութեան որ ՚ի խորանին վկայութեան ※. եւ հանին զայն քահանայքն եւ Ղեւտացիք։
4 վկայութեան խորանն ու վկայութեան խորանի մէջ եղած ամբողջ սուրբ սպասքը: Այն վերցրին քահանաներն ու ղեւտացիները:
4 Տէրոջը տապանակը ու վկայութեան խորանը եւ խորանին մէջ եղած բոլոր սուրբ անօթները հանեցին. զանոնք քահանաներն ու Ղեւտացիները հանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 и понесли ковчег Господень и скинию собрания и все священные вещи, которые были в скинии; и несли их священники и левиты.
8:4 καὶ και and; even τὸ ο the σκήνωμα σκηνωμα camp; tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even πάντα πας all; every τὰ ο the σκεύη σκευος vessel; jar τὰ ο the ἅγια αγιος holy τὰ ο the ἐν εν in τῷ ο the σκηνώματι σκηνωμα camp; tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
8:4 וַֽ wˈa וְ and יַּעֲל֞וּ yyaʕᵃlˈû עלה ascend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole כְּלֵ֥י kᵊlˌê כְּלִי tool הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אֹ֑הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend אֹתָ֔ם ʔōṯˈām אֵת [object marker] הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
8:4. et portaverunt arcam Domini et tabernaculum foederis et omnia vasa sanctuarii quae erant in tabernaculo et ferebant ea sacerdotes et LevitaeAnd carried the ark of the Lord, and the tabernacle of the covenant, and all the vessels of the sanctuary, that were in the tabernacle: and the priests and the Levites carried them.
4. And they brought up the ark of the LORD, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up.
8:4. And they carried the ark of the Lord, and the tabernacle of the covenant, and all the vessels of the Sanctuary, which were in the tabernacle; and the priests and the Levites carried these.
8:4. And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that [were] in the tabernacle, even those did the priests and the Levites bring up.
And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that [were] in the tabernacle, even those did the priests and the Levites bring up:

8:4 и понесли ковчег Господень и скинию собрания и все священные вещи, которые были в скинии; и несли их священники и левиты.
8:4
καὶ και and; even
τὸ ο the
σκήνωμα σκηνωμα camp; tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
πάντα πας all; every
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
ἅγια αγιος holy
τὰ ο the
ἐν εν in
τῷ ο the
σκηνώματι σκηνωμα camp; tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
8:4
וַֽ wˈa וְ and
יַּעֲל֞וּ yyaʕᵃlˈû עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
כְּלֵ֥י kᵊlˌê כְּלִי tool
הַ ha הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אֹ֑הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
יַּעֲל֣וּ yyaʕᵃlˈû עלה ascend
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּֽם׃ lᵊwiyyˈim לֵוִי Levite
8:4. et portaverunt arcam Domini et tabernaculum foederis et omnia vasa sanctuarii quae erant in tabernaculo et ferebant ea sacerdotes et Levitae
And carried the ark of the Lord, and the tabernacle of the covenant, and all the vessels of the sanctuary, that were in the tabernacle: and the priests and the Levites carried them.
8:4. And they carried the ark of the Lord, and the tabernacle of the covenant, and all the vessels of the Sanctuary, which were in the tabernacle; and the priests and the Levites carried these.
8:4. And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that [were] in the tabernacle, even those did the priests and the Levites bring up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: They brought up - the tabernacle - It is generally agreed that there were now two tabernacles at Gibeon, and the other in the city of David, which one David had constructed as a temporary residence for the ark, in the event of a temple being built. Which of these tabernacles was brought into the temple at this time, is not well known; some think both were brought in, in order to prevent the danger of idolatry. I should rather suppose that the tabernacle from Gibeon was brought in, and that the temporary one erected by David was demolished.
3 Kings (1 Kings) 8:8
Albert Barnes: Notes on the Bible - 1834
8:4: And the tabernacle of the congregation - Not the tented structure erected for the ark on Mount Zion Sa2 6:17 by David, but the original tabernacle made by Moses, which had hitherto remained at Gibeon (margin reference). The tabernacle and its holy vessels were probably placed in the treasury.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: and the: Kg1 3:4; Ch2 1:3
tabernacle: exo 40:2-33
John Gill
And they brought up the ark of the Lord,.... From the city of David to the temple:
and the tabernacle of the congregation; not the tent David made for the ark, though that might be brought also, but the tabernacle of Moses, which had been many years at Gibeon; but now removed to Zion, and from thence to the temple, where it was laid up, as having been a sacred thing; that it might not be put to common or superstitious uses, and to prevent the being of more places than one for worship:
and all the holy vessels that were in the tabernacle; as the candlestick, shewbread table, incense altar, &c.
even those did the priests and the Levites bring up; some brought one, and some another; the priests brought the ark, and the Levites the vessels.
John Wesley
The tabernacle - That made by Moses, which doubtless before this time had been translated from Gibeon to Zion, and now together with other things, was put into the treasuries of the Lord's house, to prevent all superstitious use of it, and to oblige the people to come up to Jerusalem, as the only place where God would now be worshipped.
8:58:5: Եւ արքայ Սողոմոն եւ ամենայն ժողովուրդն Իսրայէլի գումարեալք առ նա, հանդերձ նովաւ առաջի տապանակին. զենուին արջառս եւ ոչխարս անհամա՛րս եւ անթի՛ւս ՚ի բազմութենէ։
5 Սողոմոն արքան ու նրա մօտ հաւաքուած Իսրայէլի ամբողջ ժողովուրդը նրա հետ տապանակի առջեւից գնալով՝ անթիւ ու անհամար արջառ ու ոչխար էին զոհաբերում:
5 Սողոմոն թագաւորն ու անոր քով հաւաքուած Իսրայէլի բոլոր ժողովուրդը անոր հետ տապանակին առջեւ ըլլալով՝ ոչխարներ ու արջառներ զոհեցին։ Այնչափ շատ որ անթիւ ու անհամար էին։
Եւ արքայ Սողոմոն եւ ամենայն ժողովուրդն Իսրայելի գումարեալք առ նա` հանդերձ նովաւ առաջի տապանակին զենուին արջառս եւ ոչխարս անհամարս եւ անթիւս ի բազմութենէ:

8:5: Եւ արքայ Սողոմոն եւ ամենայն ժողովուրդն Իսրայէլի գումարեալք առ նա, հանդերձ նովաւ առաջի տապանակին. զենուին արջառս եւ ոչխարս անհամա՛րս եւ անթի՛ւս ՚ի բազմութենէ։
5 Սողոմոն արքան ու նրա մօտ հաւաքուած Իսրայէլի ամբողջ ժողովուրդը նրա հետ տապանակի առջեւից գնալով՝ անթիւ ու անհամար արջառ ու ոչխար էին զոհաբերում:
5 Սողոմոն թագաւորն ու անոր քով հաւաքուած Իսրայէլի բոլոր ժողովուրդը անոր հետ տապանակին առջեւ ըլլալով՝ ոչխարներ ու արջառներ զոհեցին։ Այնչափ շատ որ անթիւ ու անհամար էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 А царь Соломон и с ним все общество Израилево, собравшееся к нему, шли пред ковчегом, принося жертвы из мелкого и крупного скота, которых невозможно исчислить и определить, по множеству их.
8:5 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἔμπροσθεν εμπροσθεν in front; before τῆς ο the κιβωτοῦ κιβωτος ark θύοντες θυω immolate; sacrifice πρόβατα προβατον sheep καὶ και and; even βόας βους ox ἀναρίθμητα αναριθμητος innumerable
8:5 וְ wᵊ וְ and הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel הַ ha הַ the נֹּועָדִ֣ים nnôʕāḏˈîm יעד appoint עָלָ֔יו ʕālˈāʸw עַל upon אִתֹּ֖ו ʔittˌô אֵת together with לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָֽ hˈā הַ the אָרֹ֑ון ʔārˈôn אֲרֹון ark מְזַבְּחִים֙ mᵊzabbᵊḥîm זבח slaughter צֹ֣אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֔ר vāqˈār בָּקָר cattle אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יִסָּפְר֛וּ yissāfᵊrˈû ספר count וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמָּנ֖וּ yimmānˌû מנה count מֵ mē מִן from רֹֽב׃ rˈōv רֹב multitude
8:5. rex autem Salomon et omnis multitudo Israhel quae convenerat ad eum gradiebatur cum illo ante arcam et immolabant oves et boves absque aestimatione et numeroAnd king Solomon, and all the multitude of Israel, that were assembled unto him, went with him before the ark, and they sacrificed sheep and oxen, that could not be counted or numbered.
5. And king Solomon and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
8:5. Then king Solomon, and the entire multitude of Israel, who had assembled before him, advanced with him before the ark. And they immolated sheep and oxen, which could not be numbered or estimated.
8:5. And king Solomon, and all the congregation of Israel, that were assembled unto him, [were] with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
And king Solomon, and all the congregation of Israel, that were assembled unto him, [were] with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude:

8:5 А царь Соломон и с ним все общество Израилево, собравшееся к нему, шли пред ковчегом, принося жертвы из мелкого и крупного скота, которых невозможно исчислить и определить, по множеству их.
8:5
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἔμπροσθεν εμπροσθεν in front; before
τῆς ο the
κιβωτοῦ κιβωτος ark
θύοντες θυω immolate; sacrifice
πρόβατα προβατον sheep
καὶ και and; even
βόας βους ox
ἀναρίθμητα αναριθμητος innumerable
8:5
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
הַ ha הַ the
נֹּועָדִ֣ים nnôʕāḏˈîm יעד appoint
עָלָ֔יו ʕālˈāʸw עַל upon
אִתֹּ֖ו ʔittˌô אֵת together with
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אָרֹ֑ון ʔārˈôn אֲרֹון ark
מְזַבְּחִים֙ mᵊzabbᵊḥîm זבח slaughter
צֹ֣אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֔ר vāqˈār בָּקָר cattle
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יִסָּפְר֛וּ yissāfᵊrˈû ספר count
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִמָּנ֖וּ yimmānˌû מנה count
מֵ מִן from
רֹֽב׃ rˈōv רֹב multitude
8:5. rex autem Salomon et omnis multitudo Israhel quae convenerat ad eum gradiebatur cum illo ante arcam et immolabant oves et boves absque aestimatione et numero
And king Solomon, and all the multitude of Israel, that were assembled unto him, went with him before the ark, and they sacrificed sheep and oxen, that could not be counted or numbered.
8:5. Then king Solomon, and the entire multitude of Israel, who had assembled before him, advanced with him before the ark. And they immolated sheep and oxen, which could not be numbered or estimated.
8:5. And king Solomon, and all the congregation of Israel, that were assembled unto him, [were] with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Все общество Израилево" (евр. кол-адат Исраел) - передано в принятом тексте LXX: πα̃ς Ισραήλ, но в Александр. списке и в тексте № 247: у Гольмеса: πα̃σα η συναγωγή Ισραήλ, откуда и слав.: весь собор Израилский.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: sacrificing sheep: Kg1 8:62, Kg1 8:63; Sa2 6:13; Ch1 16:1
John Gill
And King Solomon, and all the congregation of Israel, that were assembled together,.... On this solemn occasion:
were with him before the ark; while it was in the court of the priests, before it was carried into the most holy place:
sacrificing sheep and oxen, that could not be told nor numbered for multitude; the phrase seems to be hyperbolical, and designed to denote a great number.
John Wesley
Sacrificing - When the ark was seated in its place: for although they might in the way offer some sacrifices, as David did; yet that was not a proper season to offer so many sacrifices as could not be numbered. This is more particularly related below, 3Kings 8:62-64, which is here signified by way of anticipation.
8:68:6: Եւ տարա՛ն ՚ի ներքս քահանայքն զտապանակ ուխտին Տեառն ՚ի տեղի՛ իւր, ՚ի դաբիր տանն սրբութեան սրբութեանցն՝ ընդ թեւովք քրոբէիցն.
6 Քահանաները Տիրոջ ուխտի տապանակը ներս տարան, իր տեղը՝ սրբութիւնների սրբութեան տան սրբարանը, եւ տեղադրեցին քերովբէների թեւերի ներքոյ:
6 Քահանաները Տէրոջը ուխտին տապանակը ներս տարին իր տեղը տանը դաբիրը, Սրբութիւն Սրբութեանցը ու քերովբէներուն թեւերուն տակ դրին.
Եւ տարան ի ներքս քահանայքն զտապանակ ուխտին Տեառն ի տեղի իւր, ի դաբիր տանն, սրբութեան սրբութեանցն` ընդ թեւովք քերովբէիցն:

8:6: Եւ տարա՛ն ՚ի ներքս քահանայքն զտապանակ ուխտին Տեառն ՚ի տեղի՛ իւր, ՚ի դաբիր տանն սրբութեան սրբութեանցն՝ ընդ թեւովք քրոբէիցն.
6 Քահանաները Տիրոջ ուխտի տապանակը ներս տարան, իր տեղը՝ սրբութիւնների սրբութեան տան սրբարանը, եւ տեղադրեցին քերովբէների թեւերի ներքոյ:
6 Քահանաները Տէրոջը ուխտին տապանակը ներս տարին իր տեղը տանը դաբիրը, Սրբութիւն Սրբութեանցը ու քերովբէներուն թեւերուն տակ դրին.
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 И внесли священники ковчег завета Господня на место его, в давир храма, во Святое Святых, под крылья херувимов.
8:6 καὶ και and; even εἰσφέρουσιν εισφερω bring in οἱ ο the ἱερεῖς ιερευς priest τὴν ο the κιβωτὸν κιβωτος ark εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him εἰς εις into; for τὸ ο the δαβιρ δαβιρ.1 the οἴκου οικος home; household εἰς εις into; for τὰ ο the ἅγια αγιος holy τῶν ο the ἁγίων αγιος holy ὑπὸ υπο under; by τὰς ο the πτέρυγας πτερυξ wing τῶν ο the χερουβιν χερουβ cherubim
8:6 וַ wa וְ and יָּבִ֣אוּ yyāvˈiʔû בוא come הַ֠ ha הַ the כֹּהֲנִים kkōhᵃnîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מְקֹומֹ֛ו mᵊqômˈô מָקֹום place אֶל־ ʔel- אֶל to דְּבִ֥יר dᵊvˌîr דְּבִיר backroom הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֶל־ ʔel- אֶל to קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness הַ ha הַ the קֳּדָשִׁ֑ים qqᵒḏāšˈîm קֹדֶשׁ holiness אֶל־ ʔel- אֶל to תַּ֖חַת tˌaḥaṯ תַּחַת under part כַּנְפֵ֥י kanᵊfˌê כָּנָף wing הַ ha הַ the כְּרוּבִֽים׃ kkᵊrûvˈîm כְּרוּב cherub
8:6. et intulerunt sacerdotes arcam foederis Domini in locum suum in oraculum templi in sanctum sanctorum subter alas cherubinAnd tbe priests brought in the ark of the covenant of the Lord into its place, into the oracle of the temple, into the holy of holies, under the wings of the cherubims.
6. And the priests brought in the ark of the covenant of the LORD unto its place, into the oracle of the house, to the most holy place, even under the wings of the cherubim.
8:6. And the priests brought in the ark of the covenant of the Lord to its place, into the oracle of the temple, in the Holy of Holies, under the wings of the cherubim.
8:6. And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims.
And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims:

8:6 И внесли священники ковчег завета Господня на место его, в давир храма, во Святое Святых, под крылья херувимов.
8:6
καὶ και and; even
εἰσφέρουσιν εισφερω bring in
οἱ ο the
ἱερεῖς ιερευς priest
τὴν ο the
κιβωτὸν κιβωτος ark
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῆς αυτος he; him
εἰς εις into; for
τὸ ο the
δαβιρ δαβιρ.1 the
οἴκου οικος home; household
εἰς εις into; for
τὰ ο the
ἅγια αγιος holy
τῶν ο the
ἁγίων αγιος holy
ὑπὸ υπο under; by
τὰς ο the
πτέρυγας πτερυξ wing
τῶν ο the
χερουβιν χερουβ cherubim
8:6
וַ wa וְ and
יָּבִ֣אוּ yyāvˈiʔû בוא come
הַ֠ ha הַ the
כֹּהֲנִים kkōhᵃnîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מְקֹומֹ֛ו mᵊqômˈô מָקֹום place
אֶל־ ʔel- אֶל to
דְּבִ֥יר dᵊvˌîr דְּבִיר backroom
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֶל־ ʔel- אֶל to
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
הַ ha הַ the
קֳּדָשִׁ֑ים qqᵒḏāšˈîm קֹדֶשׁ holiness
אֶל־ ʔel- אֶל to
תַּ֖חַת tˌaḥaṯ תַּחַת under part
כַּנְפֵ֥י kanᵊfˌê כָּנָף wing
הַ ha הַ the
כְּרוּבִֽים׃ kkᵊrûvˈîm כְּרוּב cherub
8:6. et intulerunt sacerdotes arcam foederis Domini in locum suum in oraculum templi in sanctum sanctorum subter alas cherubin
And tbe priests brought in the ark of the covenant of the Lord into its place, into the oracle of the temple, into the holy of holies, under the wings of the cherubims.
8:6. And the priests brought in the ark of the covenant of the Lord to its place, into the oracle of the temple, in the Holy of Holies, under the wings of the cherubim.
8:6. And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: "Под крылья херувимов": Ковчег Завета с находящимися на нем 2-мя херувимами (малых размеров, Исх. XXV:18) был поставлен в Святом Святых храма - под крылья новой пары колоссальных херувимов (VI:23-28), осенявших своими крыльями не только самый Ковчег Завета, но и носильные шесты, вдевавшиеся в приделанные к нему кольца (Исх. XXV:13-16; Чис. IV:6: сл.) .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: And the priests: Kg1 8:4; Sa2 6:17; Ch2 5:7
his place: Kg1 6:19; Exo 26:33, Exo 26:34, Exo 40:20, Exo 40:21
under the wings: Kg1 6:27; Exo 25:20-22, Exo 37:9; Sa1 4:4; Sa2 6:2; Psa 80:1, Psa 99:1; Isa 37:16; Eze 10:5
Geneva 1599
And the (c) priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy [place, even] under the wings of the cherubims.
(c) That is, the Kohathites, (Num 4:5).
John Gill
And the priests brought in the ark of the covenant of the Lord unto his place,.... Destined for it, the like to which it had in the tabernacle:
into the oracle of the house, to the most holy place; that part of the house where the divine oracle was, the holy of holies; for though into it none but the high priest might enter, and he but once a year; yet in case of necessity, as for the repair of it, which the Jews (s) gather from hence, other priests might enter, as was the case now; an high priest could not carry in the ark himself, and therefore it was necessary to employ others; and besides, as yet the divine Majesty had not taken up his residence in it:
even under the wings of the cherubim; the large ones which Solomon had made, 3Kings 6:23 not those of Moses.
(s) Vid. Maimon. Hilchot Beth Habechirah, c. 7. sect. 23.
John Wesley
Cherubim - Of Solomon's new made cherubim, not of the Mosaic cherubim, which were far less, and unmovably fixed to the ark, Ex 37:7-8, and therefore together with the ark, were put under the wings of these cherubim.
8:78:7: զի քրոբէքն թռուցեալ թեւովք ՚ի վերայ տեղւոյ տապանակին, եւ ծածկեցին քրոբէքն զտապանակն, եւ զսրբութիւնս նորա ՚ի վերուստ։
7 Քերովբէները թեւերը տարածել էին տապանակի վրայ, եւ նրանք վերեւից ծածկում էին դրա սրբութիւնները:
7 Քանզի քերովբէները տապանակին տեղին վրայ իրենց թեւերը կը տարածէին ու քերովբէները վերէն կը ծածկէին տապանակն ու անոր ձողերը։
զի քերովբէքն թռուցեալ թեւովք ի վերայ տեղւոյ տապանակին, եւ ծածկեցին քերովբէքն զտապանակն եւ [187]զսրբութիւնս նորա ի վերուստ:

8:7: զի քրոբէքն թռուցեալ թեւովք ՚ի վերայ տեղւոյ տապանակին, եւ ծածկեցին քրոբէքն զտապանակն, եւ զսրբութիւնս նորա ՚ի վերուստ։
7 Քերովբէները թեւերը տարածել էին տապանակի վրայ, եւ նրանք վերեւից ծածկում էին դրա սրբութիւնները:
7 Քանզի քերովբէները տապանակին տեղին վրայ իրենց թեւերը կը տարածէին ու քերովբէները վերէն կը ծածկէին տապանակն ու անոր ձողերը։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 Ибо херувимы простирали крылья над местом ковчега, и покрывали херувимы сверху ковчег и шесты его.
8:7 ὅτι οτι since; that τὰ ο the χερουβιν χερουβ cherubim διαπεπετασμένα διαπεταννυμι the πτέρυξιν πτερυξ wing ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality τῆς ο the κιβωτοῦ κιβωτος ark καὶ και and; even περιεκάλυπτον περικαλυπτω plate; blindfold τὰ ο the χερουβιν χερουβ cherubim ἐπὶ επι in; on τὴν ο the κιβωτὸν κιβωτος ark καὶ και and; even ἐπὶ επι in; on τὰ ο the ἅγια αγιος holy αὐτῆς αυτος he; him ἐπάνωθεν επανωθεν from above; above
8:7 כִּ֤י kˈî כִּי that הַ ha הַ the כְּרוּבִים֙ kkᵊrûvîm כְּרוּב cherub פֹּרְשִׂ֣ים pōrᵊśˈîm פרשׂ spread out כְּנָפַ֔יִם kᵊnāfˈayim כָּנָף wing אֶל־ ʔel- אֶל to מְקֹ֖ום mᵊqˌôm מָקֹום place הָֽ hˈā הַ the אָרֹ֑ון ʔārˈôn אֲרֹון ark וַ wa וְ and יָּסֹ֧כּוּ yyāsˈōkkû סכך block הַ ha הַ the כְּרֻבִ֛ים kkᵊruvˈîm כְּרוּב cherub עַל־ ʕal- עַל upon הָ hā הַ the אָרֹ֥ון ʔārˌôn אֲרֹון ark וְ wᵊ וְ and עַל־ ʕal- עַל upon בַּדָּ֖יו baddˌāʸw בַּד linen, part, stave מִ mi מִן from לְ lᵊ לְ to מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
8:7. siquidem cherubin expandebant alas super locum arcae et protegebant arcam et vectes eius desuperFor the cherubims spread forth their wings over the place of the ark, and covered the ark, and the staves thereof above.
7. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above.
8:7. For indeed, the cherubim extended their wings over the place of the ark, and they protected the ark and its bars from above.
8:7. For the cherubims spread forth [their] two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
For the cherubims spread forth [their] two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above:

8:7 Ибо херувимы простирали крылья над местом ковчега, и покрывали херувимы сверху ковчег и шесты его.
8:7
ὅτι οτι since; that
τὰ ο the
χερουβιν χερουβ cherubim
διαπεπετασμένα διαπεταννυμι the
πτέρυξιν πτερυξ wing
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
τῆς ο the
κιβωτοῦ κιβωτος ark
καὶ και and; even
περιεκάλυπτον περικαλυπτω plate; blindfold
τὰ ο the
χερουβιν χερουβ cherubim
ἐπὶ επι in; on
τὴν ο the
κιβωτὸν κιβωτος ark
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
ἅγια αγιος holy
αὐτῆς αυτος he; him
ἐπάνωθεν επανωθεν from above; above
8:7
כִּ֤י kˈî כִּי that
הַ ha הַ the
כְּרוּבִים֙ kkᵊrûvîm כְּרוּב cherub
פֹּרְשִׂ֣ים pōrᵊśˈîm פרשׂ spread out
כְּנָפַ֔יִם kᵊnāfˈayim כָּנָף wing
אֶל־ ʔel- אֶל to
מְקֹ֖ום mᵊqˌôm מָקֹום place
הָֽ hˈā הַ the
אָרֹ֑ון ʔārˈôn אֲרֹון ark
וַ wa וְ and
יָּסֹ֧כּוּ yyāsˈōkkû סכך block
הַ ha הַ the
כְּרֻבִ֛ים kkᵊruvˈîm כְּרוּב cherub
עַל־ ʕal- עַל upon
הָ הַ the
אָרֹ֥ון ʔārˌôn אֲרֹון ark
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בַּדָּ֖יו baddˌāʸw בַּד linen, part, stave
מִ mi מִן from
לְ lᵊ לְ to
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
8:7. siquidem cherubin expandebant alas super locum arcae et protegebant arcam et vectes eius desuper
For the cherubims spread forth their wings over the place of the ark, and covered the ark, and the staves thereof above.
8:7. For indeed, the cherubim extended their wings over the place of the ark, and they protected the ark and its bars from above.
8:7. For the cherubims spread forth [their] two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
For the cherubim spread forth their two wings over the place of the ark,.... The most holy place where the ark stood, even from wall to wall:
and the cherubim covered the ark, and the staves thereof above; so that neither could be seen.
8:88:8: Եւ կային ՚ի վերայ սրբեցելոցն, եւ հայէին գլուխք սրբեցելոցն ՚ի սրբութեանց անտի հանդէպ դաբիրայն, եւ արտաքս ո՛չ երեւէին. եւ եղեն անդ մինչեւ ցայսօր։
8 Լծակներն այնպէս էին տեղաւորել, որ դրանց գլուխները սրբարանի դիմաց երեւում էին սրբութիւններից, բայց դրսից չէին երեւում: Դրանք այնտեղ են մնում մինչեւ այսօր:
8 Ձողերը երկնցուցին, այնպէս որ ձողերուն ծայրերը սրբութենէն կ’երեւնային դաբիրին առջեւ, բայց դուրսէն չէին երեւնար ու մինչեւ այսօր հոն են։
Եւ [188]կային ի վերայ սրբեցելոցն, եւ հայէին գլուխք սրբեցելոցն`` ի սրբութեանց անտի հանդէպ դաբիրայն, եւ արտաքս ոչ երեւէին. եւ եղեն անդ մինչեւ ցայսօր:

8:8: Եւ կային ՚ի վերայ սրբեցելոցն, եւ հայէին գլուխք սրբեցելոցն ՚ի սրբութեանց անտի հանդէպ դաբիրայն, եւ արտաքս ո՛չ երեւէին. եւ եղեն անդ մինչեւ ցայսօր։
8 Լծակներն այնպէս էին տեղաւորել, որ դրանց գլուխները սրբարանի դիմաց երեւում էին սրբութիւններից, բայց դրսից չէին երեւում: Դրանք այնտեղ են մնում մինչեւ այսօր:
8 Ձողերը երկնցուցին, այնպէս որ ձողերուն ծայրերը սրբութենէն կ’երեւնային դաբիրին առջեւ, բայց դուրսէն չէին երեւնար ու մինչեւ այսօր հոն են։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 И выдвинулись шесты так, что головки шестов видны были из святилища пред давиром, но не выказывались наружу; они там и до сего дня.
8:8 καὶ και and; even ὑπερεῖχον υπερεχω excel; prevail τὰ ο the ἡγιασμένα αγιαζω hallow καὶ και and; even ἐνεβλέποντο εμβλεπω look at; look in αἱ ο the κεφαλαὶ κεφαλη head; top τῶν ο the ἡγιασμένων αγιαζω hallow ἐκ εκ from; out of τῶν ο the ἁγίων αγιος holy εἰς εις into; for πρόσωπον προσωπον face; ahead of τοῦ ο the δαβιρ δαβιρ.1 and; even οὐκ ου not ὠπτάνοντο οπτανω outside
8:8 וַֽ wˈa וְ and יַּאֲרִכוּ֮ yyaʔᵃriḵˈû ארך be long הַ ha הַ the בַּדִּים֒ bbaddîm בַּד linen, part, stave וַ wa וְ and יֵּרָאוּ֩ yyērāʔˌû ראה see רָאשֵׁ֨י rāšˌê רֹאשׁ head הַ ha הַ the בַּדִּ֤ים bbaddˈîm בַּד linen, part, stave מִן־ min- מִן from הַ ha הַ the קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the דְּבִ֔יר ddᵊvˈîr דְּבִיר backroom וְ wᵊ וְ and לֹ֥א lˌō לֹא not יֵרָא֖וּ yērāʔˌû ראה see הַ ha הַ the ח֑וּצָה ḥˈûṣā חוּץ outside וַ wa וְ and יִּ֣הְיוּ yyˈihyû היה be שָׁ֔ם šˈām שָׁם there עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:8. cumque eminerent vectes et apparerent summitates eorum foris sanctuarium ante oraculum non apparebant ultra extrinsecus qui et fuerunt ibi usque in praesentem diemAnd whereas the staves stood out, the ends of them were seen without, in the sanctuary before the oracle, but were not seen farther out, and there they have been unto this day.
8. And the staves were so long that the ends of the staves were seen from the holy place before the oracle; but they were not seen without: and there they are, unto this day.
8:8. And since the bars projected outward, their ends were visible from without, in the Sanctuary before the oracle; but they were not visible farther outward. And they have been in that place even to the present day.
8:8. And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day.
And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day:

8:8 И выдвинулись шесты так, что головки шестов видны были из святилища пред давиром, но не выказывались наружу; они там и до сего дня.
8:8
καὶ και and; even
ὑπερεῖχον υπερεχω excel; prevail
τὰ ο the
ἡγιασμένα αγιαζω hallow
καὶ και and; even
ἐνεβλέποντο εμβλεπω look at; look in
αἱ ο the
κεφαλαὶ κεφαλη head; top
τῶν ο the
ἡγιασμένων αγιαζω hallow
ἐκ εκ from; out of
τῶν ο the
ἁγίων αγιος holy
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
τοῦ ο the
δαβιρ δαβιρ.1 and; even
οὐκ ου not
ὠπτάνοντο οπτανω outside
8:8
וַֽ wˈa וְ and
יַּאֲרִכוּ֮ yyaʔᵃriḵˈû ארך be long
הַ ha הַ the
בַּדִּים֒ bbaddîm בַּד linen, part, stave
וַ wa וְ and
יֵּרָאוּ֩ yyērāʔˌû ראה see
רָאשֵׁ֨י rāšˌê רֹאשׁ head
הַ ha הַ the
בַּדִּ֤ים bbaddˈîm בַּד linen, part, stave
מִן־ min- מִן from
הַ ha הַ the
קֹּ֨דֶשׁ֙ qqˈōḏeš קֹדֶשׁ holiness
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
דְּבִ֔יר ddᵊvˈîr דְּבִיר backroom
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יֵרָא֖וּ yērāʔˌû ראה see
הַ ha הַ the
ח֑וּצָה ḥˈûṣā חוּץ outside
וַ wa וְ and
יִּ֣הְיוּ yyˈihyû היה be
שָׁ֔ם šˈām שָׁם there
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:8. cumque eminerent vectes et apparerent summitates eorum foris sanctuarium ante oraculum non apparebant ultra extrinsecus qui et fuerunt ibi usque in praesentem diem
And whereas the staves stood out, the ends of them were seen without, in the sanctuary before the oracle, but were not seen farther out, and there they have been unto this day.
8:8. And since the bars projected outward, their ends were visible from without, in the Sanctuary before the oracle; but they were not visible farther outward. And they have been in that place even to the present day.
8:8. And they drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Направление носильных шестов, теперь уже неподвижно остававшихся при Ковчеге Завета, по мнению большинства исследователей, было от севера к югу, т. е. по широте Святого Святых, хотя естественнее, судя по данному месту, думать наоборот (от запада к востоку) (А. А. Олесницкий, 172). Замечание "они (шесты) там и до сего дня", очевидно, не могло принадлежать самому свящ. писателю 3: и 4: кн. Царств, пережившему не только многократное опустошение храма и его сокровищ (3: Цар. XIV:26; 4: Цар. XVI:17; XVIII:16), но и полное его разрушение и сожжение (4: Цар. XXV:9-17), а могло принадлежать лишь современнику построения храма или недолго спустя после Соломона жившему лицу, составлявшему "книгу словес Соломона" (3: Цар. XI:41). См. проф. П. А Юнгеров. Происхождение и историчность третьей и четвертой книг Царств ("Правосл. Собеседн. " 1905, июль-август, с. 417).
Adam Clarke: Commentary on the Bible - 1831
8:8: And there they are unto this day - This proves that the book was written before the destruction of the first temple, but how long before we cannot tell.
3 Kings (1 Kings) 8:9
Albert Barnes: Notes on the Bible - 1834
8:8: It was forbidden to withdraw the staves wholly from the rings (margin reference); but they appear to have been now drawn forward in such a way that their ends or heads could be seen from the holy place, or great chamber of the temple, though without their being visible from the porch or vestibule. Either the doorway into the holy of holies was not exactly opposite the ark, but a little on one side; or, though that doorway was in the middle, opposite the ark, the doorway from the porch into the main chamber was not opposite to it. In Assyrian temples the arrangement of the outer door, the inner door, and the sanctuary, seems to have been designedly such that a mere passer-by on the outside should not obtain even a glimpse of the shrine. It is suggested that the withdrawal of the staves was intended as a sign that the ark had reached "the place of its rest," and was not to be borne about anymore.
There they are unto this day - This is a quotation from an author who lived while the temple was still standing. See also Kg1 9:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: drew out the staves: Exo 25:14, Exo 25:15, Exo 37:4, Exo 37:5, Exo 40:20
ends: Heb. heads
holy place: or, ark, as, Ch2 5:9
unto this day: Jos 4:9; Mat 28:15
Geneva 1599
And they (d) drew out the staves, that the ends of the staves were seen out in the holy [place] before the oracle, and they were not seen without: and there they are unto this day.
(d) They drew them out only far enough to be seen, for they could not pull them out completely, (Ex 25:15).
John Gill
And they drew out the staves,.... Not made them larger, as Ben Gersom, than those in the tabernacle of Moses, this place being larger than that; nor did they draw them wholly out, and lay them up in the sanctuary, there being no further use for them, the ark having now a fixed place, and not to be removed; which would have been contrary to Ex 25:15 but they drew them out some little way:
that the ends of the staves were seen out in the holy place before the oracle; not in that part of the temple commonly called the holy place, in distinction from the most holy, for that seems to be denied in the next clause; nor could they be seen there, since there was a wall and a vail between them; though some think they might be seen when the door was opened, and the vail turned aside; and these also pushing against the vail, might be seen prominent, like the breasts of a woman under a covering, as the Jews express it; but the sense is, that the ends of these were seen out of the ark from under the wings of the cherubim, being a little drawn, in that part of the most holy place which is before the oracle or mercy seat:
and they were not seen without; neither quite out of the ark, nor without the most holy place, nor in the holy place; but were only seen by the high priest when he went in on the day of atonement, and served as a direction to him to go between them before the ark, and there perform his work (t); which, through the darkness of the place, and the ark being covered with the wings of the cherubim, he could not otherwise discern the exact place where it stood:
and there they are unto this day: when the writer of this book lived, even in the same situation.
(t) Vid. Misn. Yoma, c. 5. sect. 1.
John Wesley
Drew out - Not wholly, which was expressly forbidden, Ex 25:15, Num 4:6, but in part. Seen out - In the most holy place, which is oft called by way of eminency, the holy place, and the Hebrew words rendered before the oracle, may be as well rendered, within the oracle. And these staves were left in this posture, that the high - priest might hereby be certainly guided to that very place where he, was one day in a year to sprinkle blood, and to offer incense before the ark, which otherwise he might mistake in that dark place, where the ark was wholly covered with the wings of the great cherubim, which stood between him and the ark when he entered in.
Robert Jamieson, A. R. Fausset and David Brown
they drew out the staves--a little way, so as to project (see on Ex 25:15; Num 4:6); and they were left in that position. The object was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.
8:98:9: Եւ ո՛չ ինչ գոյր ՚ի տապանակին, բայց երկո՛ւ տախտակքն քարեղէնք, տախտակք ուխտի, զորս եդ անդ Մովսէս ՚ի Քորէբ. զորս ուխտեաց Տէր ընդ որդիսն Իսրայէլի յելանե՛լ նոցա յերկրէն Եգիպտացւոց։
9 Տապանակի մէջ ոչինչ չկար, բացի քարէ երկու տախտակներից՝ ուխտի տախտակներից: Դրանք այնտեղ դրել էր Մովսէսը Քորէբում, երբ Տէրն ուխտ էր արել իսրայէլացիների հետ Եգիպտոսից նրանց դուրս գալու ժամանակ:
9 Տապանակին մէջ ուրիշ բան չկար, բայց միայն այն երկու քարէ տախտակները՝ որոնք Մովսէս Քորեբի մէջ հոն դրաւ, որոնցմով Տէրը Իսրայէլի որդիներուն հետ, անոնց Եգիպտոսի երկրէն ելած ատենը, ուխտ ըրաւ։
Եւ ոչ ինչ գոյր ի տապանակին, բայց երկու տախտակքն քարեղէնք [189]տախտակք ուխտի``, զորս եդ անդ Մովսէս ի Քորեբ, զորս ուխտեաց Տէր ընդ որդիսն Իսրայելի յելանել նոցա յերկրէն Եգիպտացւոց:

8:9: Եւ ո՛չ ինչ գոյր ՚ի տապանակին, բայց երկո՛ւ տախտակքն քարեղէնք, տախտակք ուխտի, զորս եդ անդ Մովսէս ՚ի Քորէբ. զորս ուխտեաց Տէր ընդ որդիսն Իսրայէլի յելանե՛լ նոցա յերկրէն Եգիպտացւոց։
9 Տապանակի մէջ ոչինչ չկար, բացի քարէ երկու տախտակներից՝ ուխտի տախտակներից: Դրանք այնտեղ դրել էր Մովսէսը Քորէբում, երբ Տէրն ուխտ էր արել իսրայէլացիների հետ Եգիպտոսից նրանց դուրս գալու ժամանակ:
9 Տապանակին մէջ ուրիշ բան չկար, բայց միայն այն երկու քարէ տախտակները՝ որոնք Մովսէս Քորեբի մէջ հոն դրաւ, որոնցմով Տէրը Իսրայէլի որդիներուն հետ, անոնց Եգիպտոսի երկրէն ելած ատենը, ուխտ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 В ковчеге ничего не было, кроме двух каменных скрижалей, которые положил туда Моисей на Хориве, когда Господь заключил завет с сынами Израилевыми, по исшествии их из земли Египетской.
8:9 οὐκ ου not ἦν ειμι be ἐν εν in τῇ ο the κιβωτῷ κιβωτος ark πλὴν πλην besides; only δύο δυο two πλάκες πλαξ plaque; tablet λίθιναι λιθινος stone πλάκες πλαξ plaque; tablet τῆς ο the διαθήκης διαθηκη covenant ἃς ος who; what ἔθηκεν τιθημι put; make ἐκεῖ εκει there Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in Χωρηβ χωρηβ who; what διέθετο διατιθεμαι put through; make κύριος κυριος lord; master μετὰ μετα with; amid τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in τῷ ο the ἐκπορεύεσθαι εκπορευομαι emerge; travel out αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:9 אֵ֚ין ˈʔên אַיִן [NEG] בָּֽ bˈā בְּ in † הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark רַ֗ק rˈaq רַק only שְׁנֵי֙ šᵊnˌê שְׁנַיִם two לֻחֹ֣ות luḥˈôṯ לוּחַ tablet הָ hā הַ the אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִנִּ֥חַ hinnˌiₐḥ נוח settle שָׁ֛ם šˈām שָׁם there מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses בְּ bᵊ בְּ in חֹרֵ֑ב ḥōrˈēv חֹרֵב Horeb אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כָּרַ֤ת kārˈaṯ כרת cut יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in צֵאתָ֖ם ṣēṯˌām יצא go out מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
8:9. in arca autem non est aliud nisi duae tabulae lapideae quas posuerat in ea Moses in Horeb quando pepigit foedus Dominus cum filiis Israhel cum egrederentur de terra AegyptiNow in the ark there was nothing else but the two tables of stone, which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
9. There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.
8:9. Now inside the ark, there was nothing other than the two tablets of stone, which Moses had placed in it at Horeb, when the Lord formed a covenant with the sons of Israel, when they departed from the land of Egypt.
8:9. [There was] nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of the land of Egypt.
There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of the land of Egypt:

8:9 В ковчеге ничего не было, кроме двух каменных скрижалей, которые положил туда Моисей на Хориве, когда Господь заключил завет с сынами Израилевыми, по исшествии их из земли Египетской.
8:9
οὐκ ου not
ἦν ειμι be
ἐν εν in
τῇ ο the
κιβωτῷ κιβωτος ark
πλὴν πλην besides; only
δύο δυο two
πλάκες πλαξ plaque; tablet
λίθιναι λιθινος stone
πλάκες πλαξ plaque; tablet
τῆς ο the
διαθήκης διαθηκη covenant
ἃς ος who; what
ἔθηκεν τιθημι put; make
ἐκεῖ εκει there
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
Χωρηβ χωρηβ who; what
διέθετο διατιθεμαι put through; make
κύριος κυριος lord; master
μετὰ μετα with; amid
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῷ ο the
ἐκπορεύεσθαι εκπορευομαι emerge; travel out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:9
אֵ֚ין ˈʔên אַיִן [NEG]
בָּֽ bˈā בְּ in
הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
רַ֗ק rˈaq רַק only
שְׁנֵי֙ šᵊnˌê שְׁנַיִם two
לֻחֹ֣ות luḥˈôṯ לוּחַ tablet
הָ הַ the
אֲבָנִ֔ים ʔᵃvānˈîm אֶבֶן stone
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִנִּ֥חַ hinnˌiₐḥ נוח settle
שָׁ֛ם šˈām שָׁם there
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
בְּ bᵊ בְּ in
חֹרֵ֑ב ḥōrˈēv חֹרֵב Horeb
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
כָּרַ֤ת kārˈaṯ כרת cut
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
צֵאתָ֖ם ṣēṯˌām יצא go out
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
8:9. in arca autem non est aliud nisi duae tabulae lapideae quas posuerat in ea Moses in Horeb quando pepigit foedus Dominus cum filiis Israhel cum egrederentur de terra Aegypti
Now in the ark there was nothing else but the two tables of stone, which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.
8:9. Now inside the ark, there was nothing other than the two tablets of stone, which Moses had placed in it at Horeb, when the Lord formed a covenant with the sons of Israel, when they departed from the land of Egypt.
8:9. [There was] nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Ср. Втор. X:5; Евр. IX:4.
Adam Clarke: Commentary on the Bible - 1831
8:9: Save the two tables of stone - See my notes on Heb 9:4 (note).
3 Kings (1 Kings) 8:10
Albert Barnes: Notes on the Bible - 1834
8:9: Comparing this statement with Heb 9:4, it would seem that Solomon, now that the sacred chest had reached its final resting-place, and stood in a large chamber surrounded by tables Ch2 4:8, removed the pot of manna and the rod from the interior, and set them elsewhere in the holy of holies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: nothing: Exo 25:21; Deu 10:2; Ch2 5:10
in the ark: Exo 16:33; Num 17:10; Heb 9:4
put there at Horeb: Exo 25:21, Exo 40:20; Deu 10:2, Deu 10:5, Deu 31:26
when: or, where, Kg1 8:21; Exo 24:8, Exo 34:27, Exo 34:28; Deu 4:13, the cloud, Exo 13:21, Exo 14:24, Exo 16:10, Exo 24:16-18, Exo 40:34, Exo 40:35; Lev 16:2; Num 9:15; Ch2 5:13, Ch2 5:14, Ch2 7:1-3; Eze 10:4; Rev 15:8
Geneva 1599
[There was] nothing in the ark (e) save the two tables of stone, which Moses put there at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of the land of Egypt.
(e) For it is likely that the enemy when they had the ark in their hands took away the rod of Aaron and the pot of manna.
John Gill
There was nothing in the ark, save the two tables of stone which Moses put there at Horeb,.... That is, there were no other writings; or, as Ben Gersom says, no other part of the law, but the decalogue otherwise he observes there were in it Aaron's rod and the pot of manna, according to Heb 9:4 though the particle there may be rendered "at", or "with", or "by"; see Gill on Heb 9:4 and so they might be not within it, but in some place on the sides of it, see Deut 31:26,
when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt; about two months after.
John Wesley
Nothing - Strictly and properly: but in a more large sense, the pot of manna, and Aaron's rod were also in it, Heb 9:4, that is, by it, in the most holy place, before the ark of the testimony, where God commanded Moses to put them.
Robert Jamieson, A. R. Fausset and David Brown
There was nothing in the ark save the two tables of stone--Nothing else was ever in the ark, the articles mentioned (Heb 9:4) being not in, but by it, being laid in the most holy place before the testimony (Ex 16:33; Num 17:10).
8:108:10: Եւ եղեւ իբրեւ ելին քահանայքն ՚ի սրբութենէն, եւ ամպն ելից զտունն Տեառն.
10 Երբ քահանաները ելան սրբարանից, ամպ լցուեց Տիրոջ տունը,
10 Երբ քահանաները սրբութենէն ելան, ամպը լեցուց Տէրոջը տունը
Եւ եղեւ իբրեւ ելին քահանայքն ի սրբութենէն, եւ ամպն ելից զտունն Տեառն:

8:10: Եւ եղեւ իբրեւ ելին քահանայքն ՚ի սրբութենէն, եւ ամպն ելից զտունն Տեառն.
10 Երբ քահանաները ելան սրբարանից, ամպ լցուեց Տիրոջ տունը,
10 Երբ քահանաները սրբութենէն ելան, ամպը լեցուց Տէրոջը տունը
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 Когда священники вышли из святилища, облако наполнило дом Господень;
8:10 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐξῆλθον εξερχομαι come out; go out οἱ ο the ἱερεῖς ιερευς priest ἐκ εκ from; out of τοῦ ο the ἁγίου αγιος holy καὶ και and; even ἡ ο the νεφέλη νεφελη cloud ἔπλησεν πληθω fill; fulfill τὸν ο the οἶκον οικος home; household
8:10 וַ wa וְ and יְהִ֕י yᵊhˈî היה be בְּ bᵊ בְּ in צֵ֥את ṣˌēṯ יצא go out הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest מִן־ min- מִן from הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and הֶ he הַ the עָנָ֥ן ʕānˌān עָנָן cloud מָלֵ֖א mālˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:10. factum est autem cum exissent sacerdotes de sanctuario nebula implevit domum DominiAnd it came to pass, when the priests were come out of the sanctuary, that a cloud filled the house of the Lord,
10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
8:10. Then it happened that, when the priests had exited from the Sanctuary, a cloud filled the house of the Lord.
8:10. And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,
And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD:

8:10 Когда священники вышли из святилища, облако наполнило дом Господень;
8:10
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐξῆλθον εξερχομαι come out; go out
οἱ ο the
ἱερεῖς ιερευς priest
ἐκ εκ from; out of
τοῦ ο the
ἁγίου αγιος holy
καὶ και and; even
ο the
νεφέλη νεφελη cloud
ἔπλησεν πληθω fill; fulfill
τὸν ο the
οἶκον οικος home; household
8:10
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
בְּ bᵊ בְּ in
צֵ֥את ṣˌēṯ יצא go out
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
מִן־ min- מִן from
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
הֶ he הַ the
עָנָ֥ן ʕānˌān עָנָן cloud
מָלֵ֖א mālˌē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:10. factum est autem cum exissent sacerdotes de sanctuario nebula implevit domum Domini
And it came to pass, when the priests were come out of the sanctuary, that a cloud filled the house of the Lord,
8:10. Then it happened that, when the priests had exited from the Sanctuary, a cloud filled the house of the Lord.
8:10. And it came to pass, when the priests were come out of the holy [place], that the cloud filled the house of the LORD,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: (2: Пар. V:11-14). Облако (10: ст.) , наполнившее храм, или слава Иеговы, наполнившая храм (11: ст.) , есть облако Феофаническое (на позднейшем языке - "Шехина", см. у проф. А. А. Олесницкого, с. 798), подобное тому, которое наполнило скинию при освящении ее (Исх. XL:34-35, ср. Исх. XIX:9; XX:21; Втор. IV:11; V:19; Пс. XCVI:2), но отличное от облака курений (Лев. XVI:2). - "Слава Господня" (евр. кевод-Иегова) - обычное название самооткровения Иеговы в мире.
Adam Clarke: Commentary on the Bible - 1831
8:10: When the priests were come out - That is, after having carried the ark into the holy of holies, before any sacred service had yet commenced.
3 Kings (1 Kings) 8:11
Albert Barnes: Notes on the Bible - 1834
8:10: The cloud - the visible symbol of the divine presence - the Shechinah of the Targums - which halt been promised before the ark was begun Exo 29:43, and had filled the tabernacle as soon as it was completed Exo 40:34, and which had probably been seen from time to time during the long interval when we have no express mention of it, now once more appeared in full magnificence, and took, as it were, possession of the building which Solomon was dedicating. The presence of God in the temple henceforth was thus assured to the Jews, and His approval of all that Solomon had done was signified.
John Gill
And it came to pass, when the priests were come out of the holy place,.... The most holy place, having set up the ark of the Lord there, who were all sanctified that were there, and did not wait by course as at other times, see 2Chron 5:11, where in 2Chron 5:12 it is said, that at this time, the Levites, who were singers of the families of Asaph, Heman, and Jeduthun, arrayed in fine linen, with their musical instruments in their hands, stood at the east end of the altar of burnt offering, and one hundred and twenty priests, blowing their trumpets, praised the Lord together with one sound, declaring his goodness and his mercy, which endure for ever: and then it was
that the cloud filled the house of the Lord; the whole temple, both the holy of holies and the holy place, and the court of the priests; so that it was visible to all, and was a token of the divine presence of God, of his taking possession of his house, and of his taking up his residence in it.
John Wesley
The cloud - The usual token of God's glorious presence. Filled - In testimony of his gracious acceptance of this work, and their service; and to beget an awe and reverence in them, and in all others, when they approach to God.
Robert Jamieson, A. R. Fausset and David Brown
the cloud filled the house of the Lord--The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle (Ex 40:34). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror (Lev 16:2-13; Deut 4:24; Ex 40:35) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.
8:118:11: եւ ո՛չ կարէր քահանայն կա՛լ ՚ի սպասու յերեսաց ամպոյն. զի փառք Տեառն լցին զտունն[3529]։ [3529] Այլք. Եւ ո՛չ կարէին քահանայքն կալ։
11 եւ քահանաներն ամպի պատճառով չէին կարողանում սպասաւորութիւն անել, քանզի Տիրոջ փառքը լցրել էր տունը:
11 Եւ ամպին պատճառով քահանաները չէին կրնար հոն կենալ, որ իրենց պաշտօնը կատարեն, վասն զի Տէրոջը փառքը Տէրոջը տունը լեցուցեր էր։
եւ ոչ կարէր քահանայքն կալ ի սպասու յերեսաց ամպոյն, զի փառք Տեառն լցին զտունն:

8:11: եւ ո՛չ կարէր քահանայն կա՛լ ՚ի սպասու յերեսաց ամպոյն. զի փառք Տեառն լցին զտունն[3529]։
[3529] Այլք. Եւ ո՛չ կարէին քահանայքն կալ։
11 եւ քահանաներն ամպի պատճառով չէին կարողանում սպասաւորութիւն անել, քանզի Տիրոջ փառքը լցրել էր տունը:
11 Եւ ամպին պատճառով քահանաները չէին կրնար հոն կենալ, որ իրենց պաշտօնը կատարեն, վասն զի Տէրոջը փառքը Տէրոջը տունը լեցուցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 и не могли священники стоять на служении, по причине облака, ибо слава Господня наполнила храм Господень.
8:11 καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can οἱ ο the ἱερεῖς ιερευς priest στῆναι ιστημι stand; establish λειτουργεῖν λειτουργεω employed; minister ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the νεφέλης νεφελη cloud ὅτι οτι since; that ἔπλησεν πληθω fill; fulfill δόξα δοξα glory κυρίου κυριος lord; master τὸν ο the οἶκον οικος home; household
8:11 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָכְל֧וּ yāḵᵊlˈû יכל be able הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest לַ la לְ to עֲמֹ֥ד ʕᵃmˌōḏ עמד stand לְ lᵊ לְ to שָׁרֵ֖ת šārˌēṯ שׁרת serve מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face הֶֽ hˈe הַ the עָנָ֑ן ʕānˈān עָנָן cloud כִּי־ kî- כִּי that מָלֵ֥א mālˌē מלא be full כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:11. et non poterant sacerdotes stare et ministrare propter nebulam impleverat enim gloria Domini domum DominiAnd the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
11. so that the priests could not stand to minister by reason of the cloud: for the glory of the LORD filled the house of the LORD.
8:11. And the priests were unable to stand and minister, because of the cloud. For the glory of the Lord had filled the house of the Lord.
8:11. So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD:

8:11 и не могли священники стоять на служении, по причине облака, ибо слава Господня наполнила храм Господень.
8:11
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
οἱ ο the
ἱερεῖς ιερευς priest
στῆναι ιστημι stand; establish
λειτουργεῖν λειτουργεω employed; minister
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
νεφέλης νεφελη cloud
ὅτι οτι since; that
ἔπλησεν πληθω fill; fulfill
δόξα δοξα glory
κυρίου κυριος lord; master
τὸν ο the
οἶκον οικος home; household
8:11
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָכְל֧וּ yāḵᵊlˈû יכל be able
הַ ha הַ the
כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest
לַ la לְ to
עֲמֹ֥ד ʕᵃmˌōḏ עמד stand
לְ lᵊ לְ to
שָׁרֵ֖ת šārˌēṯ שׁרת serve
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
הֶֽ hˈe הַ the
עָנָ֑ן ʕānˈān עָנָן cloud
כִּי־ kî- כִּי that
מָלֵ֥א mālˌē מלא be full
כְבֹוד־ ḵᵊvôḏ- כָּבֹוד weight
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:11. et non poterant sacerdotes stare et ministrare propter nebulam impleverat enim gloria Domini domum Domini
And the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.
8:11. And the priests were unable to stand and minister, because of the cloud. For the glory of the Lord had filled the house of the Lord.
8:11. So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
8:11: The glory of the Lord had filled the house - The cloud, the symbol of the Divine glory and presence, appears to have filled not only the holy of holies, but the whole temple, court and all, and to have become evident to the people; and by this Solomon knew that God had honored the place with his presence, and taken it for his habitation in reference to the people of Israel.
3 Kings (1 Kings) 8:12
Albert Barnes: Notes on the Bible - 1834
8:11: As in the case of Moses Exo 40:35, so now the glory of the Lord, the manifestation of the divine presence, which the cloud usually veiled, shone forth from it with such brilliancy, that mortal man could not bear the sight.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: for the glory: Lev 9:6, Lev 9:23; Eze 43:2, Eze 43:4, Eze 43:5, Eze 44:4; Joh 1:14; Act 7:55; Co2 3:18, Co2 4:6; Rev 21:11, Rev 21:23
John Gill
So that the priests could not stand to minister, because of the cloud,.... Either through the darkness it first caused, or through the light that broke out of it, which was dazzling to them, or through the terror it struck their minds with; they could neither minister in the holy place, by offering incense there; and as for the most holy place, none but the high priest could minister there, and that on one day only; nor in the court of the priests, at the altar of burnt offerings:
for the glory of the Lord had filled the house of the Lord; a bright and glorious stream came forth from the cloud, and spread itself all over the house, and then took up its abode in the most holy place as in the tabernacle, Ex 40:34.
8:128:12: Յայնժամ ասէ Սողոմոն. Տէ՛ր ասաց հովանի լինել միգով։
12 Այդ ժամանակ Սողոմոնն ասաց. «Տէրն ասել է՝ “Ես հովանի պիտի լինեմ մէգ ու մշուշով”:
12 Այն ատեն Սողոմոն ըսաւ. «Տէրը ըսաւ թէ ինք մառախուղի մէջ կը բնակի։
Յայնժամ ասէ Սողոմոն. Տէր ասաց [190]հովանի լինել միգով:

8:12: Յայնժամ ասէ Սողոմոն. Տէ՛ր ասաց հովանի լինել միգով։
12 Այդ ժամանակ Սողոմոնն ասաց. «Տէրն ասել է՝ “Ես հովանի պիտի լինեմ մէգ ու մշուշով”:
12 Այն ատեն Սողոմոն ըսաւ. «Տէրը ըսաւ թէ ինք մառախուղի մէջ կը բնակի։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 Тогда сказал Соломон: Господь сказал, что Он благоволит обитать во мгле;
8:14 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim ὁ ο the βασιλεὺς βασιλευς monarch; king πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even πᾶσα πας all; every ἐκκλησία εκκλησια assembly Ισραηλ ισραηλ.1 Israel εἱστήκει ιστημι stand; establish
8:12 אָ֖ז ʔˌāz אָז then אָמַ֣ר ʔāmˈar אמר say שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אָמַ֔ר ʔāmˈar אמר say לִ li לְ to שְׁכֹּ֖ן šᵊkkˌōn שׁכן dwell בָּ bā בְּ in † הַ the עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness
8:12. tunc ait Salomon Dominus dixit ut habitaret in nebulaThen Solomon said: The Lord said that he would dwell in a cloud.
12. Then spake Solomon, The LORD hath said that he would dwell in the thick darkness.
8:12. Then Solomon said: “The Lord has said that he would dwell in a cloud.
8:12. Then spake Solomon, The LORD said that he would dwell in the thick darkness.
Then spake Solomon, The LORD said that he would dwell in the thick darkness:

8:12 Тогда сказал Соломон: Господь сказал, что Он благоволит обитать во мгле;
8:14
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
ο the
βασιλεὺς βασιλευς monarch; king
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
πᾶσα πας all; every
ἐκκλησία εκκλησια assembly
Ισραηλ ισραηλ.1 Israel
εἱστήκει ιστημι stand; establish
8:12
אָ֖ז ʔˌāz אָז then
אָמַ֣ר ʔāmˈar אמר say
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אָמַ֔ר ʔāmˈar אמר say
לִ li לְ to
שְׁכֹּ֖ן šᵊkkˌōn שׁכן dwell
בָּ בְּ in
הַ the
עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness
8:12. tunc ait Salomon Dominus dixit ut habitaret in nebula
Then Solomon said: The Lord said that he would dwell in a cloud.
8:12. Then Solomon said: “The Lord has said that he would dwell in a cloud.
8:12. Then spake Solomon, The LORD said that he would dwell in the thick darkness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Говоря, что Иегова благоволит обитать во мраке, Соломон мог иметь в виду библейские места (подобные Исх. XIX:9; Лев. XVI:2) о неприступной таинственности Бога; соответственно этому в Святом Святых храма не было окон "и доступа вещественному свету, так как Иегова благоволил окружить Себя мраком для ветхозаветного общества" (А. А. Олесницкий, с. 249).
Matthew Henry: Concise Commentary on the Whole Bible - 1706

IV. God graciously owns what is done and testifies his acceptance of it, v. 10, 11. The priests might come into the most holy place till God manifested his glory there; but, thenceforward, none might, at their peril, approach the ark, except the high priest, on the day of atonement. Therefore it was not till the priests had come out of the oracle that the Shechinah took possession of it, in a cloud, which filled not only the most holy place, but the temple, so that the priests who burnt incense at the golden altar could not bear it. By this visible emanation of the divine glory, 1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, and its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle. 2. He testified his acceptance of the building and furnishing of the temple as good service done to his name and his kingdom among men. 3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses concerning the glory of God's appearance to their fathers, that hereby they might be kept close to the service of the God of Israel and fortified against temptations to idolatry. 4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to 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 vision of God, which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what he is not, but then we shall see him as he is.

12 Then spake Solomon, The LORD said that he would dwell in the thick darkness. 13 I have surely built thee a house to dwell in, a settled place for thee to abide in for ever. 14 And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;) 15 And he said, Blessed be the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying, 16 Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be therein; but I chose David to be over my people Israel. 17 And it was in the heart of David my father to build a house for the name of the LORD God of Israel. 18 And the LORD said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart. 19 Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name. 20 And the LORD hath performed his word that he spake, and 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 a house for the name of the LORD God of Israel. 21 And I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Luke ix. 34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God's presence (v. 12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Lev. xvi. 2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Lev. x. 3, This is that which the Lord hath said. God is light (1 John i. 5), and he dwells in light (1 Tim. vi. 16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (v. 13): "Surely I come," says God. "Amen," says Solomon, "Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again." It is Solomon's joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.
II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (v. 14) from them to the congregation that stood in the outer court, and addressed himself to them largely.
1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better); in God's name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Judg. vi. 22, 23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.
2. He informed them concerning this house which he had built and was now dedicating.
(1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, v. 15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. "Come," says he, "let God's awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel." Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God, [1.] For his promise which he spoke with his mouth to David. [2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.
(2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house. [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (v. 16): I chose no city to build a house in for my name; therefore there is occasion for the building of this. [2.] He recites David's purpose to build such a place. God chose the person first that should rule his people (I chose David, v. 16) and then put it into his heart to build a house for God's name, v. 17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone. [3.] He recites God's promise concerning himself. God approved his father's purpose (v. 18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See 2 Cor. viii. 12. God accepted David's good will, yet would not permit him to do the good work, but reserved the honour of it for his son (v. 19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father's design and his doing it was according to God's designation. [4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (v. 20), and set there a place for the ark, v. 21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.
Adam Clarke: Commentary on the Bible - 1831
8:12: The Lord said - he would dwell - It was under the appearance of a cloud that God showed himself present with Israel in the wilderness; see Exo 14:19, Exo 14:20. And at the dedication of the tabernacle in the wilderness, God manifested himself in the same way that he did here at the dedication of the temple; see Exo 40:34, Exo 40:35.
3 Kings (1 Kings) 8:13
Albert Barnes: Notes on the Bible - 1834
8:12: Rather, "The Lord spake of dwelling in the thick darkness" (margin reference). Solomon sees in the cloud the visible symbol of God's presence, and accepts the token as a proof that He has taken possession of the house built for Him, and will thenceforth dwell there Kg1 8:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: The Lord: Deu 4:11; Ch2 6:1, Ch2 6:2-11; Psa 18:8-11, Psa 97:2
the thick: Exo 20:21; Lev 16:2; Deu 5:22; Isa 45:15; Heb 12:18
John Gill
And then spake Solomon,.... Perceiving by this symbol that the Lord was come into his house, to take up his dwelling in it, and seeing the priests and people in consternation at it, spake the following words to their comfort:
the Lord said that he would dwell in the thick darkness; and now was fulfilling his promise, and therefore to be considered not as a token of his displeasure, but of his gracious presence; this was done for the greater awe of the divine Majesty, and to denote the darkness of the former dispensation; reference may be had to Lev 16:2 or rather this was now said by the Lord, that is, it appeared to be his resolution and determination to dwell in this manner; the Targum is,
"the Lord is pleased to cause his Shechinah or divine Majesty to dwell in Jerusalem,''
in the temple there. This was imitated by the Heathens; hence the Lacedemonians had a temple dedicated to Jupiter Scotitas, or the dark, as Pausanias (u) relates; and the Indian Pagans to this day affect darkness in their temples, and are very careful that no light enter into them but by the door, which is commonly strait and low, and by little crevices in the windows (w).
(u) Laconica, sive, I. 3. p. 178. (w) Agreement of Customs between the East-Indians and Jews, art. 5. p. 35.
John Wesley
Then spake - Perceiving both priests and people struck with wonder at this darkness, he minds them, that this was no sign of God's disfavour, as some might possibly imagine; but a token of his approbation, and special presence among them. Said - He hath declared, that he would manifest his presence with, and dwelling among his people, by a dark cloud, in which he would appear.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON'S BLESSING. (3Kings 8:12-21)
Then spake Solomon--For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.
The Lord said--not in express terms, but by a continuous course of action (Ex 13:21; Ex 24:16; Num 9:15).
8:138:13: Շինելո՛վ շինեցի քեզ տուն բնակութեան. հաստատութիւն աթոռոյ քում յաւիտեան։
13 Ես քեզ համար բնակութեան տուն շինեցի, որ քո աթոռը հաստատ լինի յաւիտեան»:
13 Ահա քեզի բնակութեան համար տուն ու յաւիտեան նստելու համար քեզի տեղ շինեցի»։
Շինելով շինեցի քեզ տուն բնակութեան. հաստատութիւն աթոռոյ քում յաւիտեան:

8:13: Շինելո՛վ շինեցի քեզ տուն բնակութեան. հաստատութիւն աթոռոյ քում յաւիտեան։
13 Ես քեզ համար բնակութեան տուն շինեցի, որ քո աթոռը հաստատ լինի յաւիտեան»:
13 Ահա քեզի բնակութեան համար տուն ու յաւիտեան նստելու համար քեզի տեղ շինեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 я построил храм в жилище Тебе, место, чтобы пребывать Тебе во веки.
8:15 καὶ και and; even εἶπεν επω say; speak εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel σήμερον σημερον today; present ὃς ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him περὶ περι about; around Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ἐν εν in ταῖς ο the χερσὶν χειρ hand αὐτοῦ αυτος he; him ἐπλήρωσεν πληροω fulfill; fill λέγων λεγω tell; declare
8:13 בָּנֹ֥ה bānˌō בנה build בָנִ֛יתִי vānˈîṯî בנה build בֵּ֥ית bˌêṯ בַּיִת house זְבֻ֖ל zᵊvˌul זְבֻל dominion לָ֑ךְ lˈāḵ לְ to מָכֹ֥ון māḵˌôn מָכֹון site לְ lᵊ לְ to שִׁבְתְּךָ֖ šivtᵊḵˌā ישׁב sit עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity
8:13. aedificans aedificavi domum in habitaculum tuum firmissimum solium tuum in sempiternumBuilding, I have built a house for thy dwelling, to be thy most firm throne for ever.
13. I have surely built thee an house of habitation, a place for thee to dwell in for ever.
8:13. Building, I have built a house as your dwelling place, your most firm throne forever.”
8:13. I have surely built thee an house to dwell in, a settled place for thee to abide in for ever.
I have surely built thee an house to dwell in, a settled place for thee to abide in for ever:

8:13 я построил храм в жилище Тебе, место, чтобы пребывать Тебе во веки.
8:15
καὶ και and; even
εἶπεν επω say; speak
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
σήμερον σημερον today; present
ὃς ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτοῦ αυτος he; him
περὶ περι about; around
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ἐν εν in
ταῖς ο the
χερσὶν χειρ hand
αὐτοῦ αυτος he; him
ἐπλήρωσεν πληροω fulfill; fill
λέγων λεγω tell; declare
8:13
בָּנֹ֥ה bānˌō בנה build
בָנִ֛יתִי vānˈîṯî בנה build
בֵּ֥ית bˌêṯ בַּיִת house
זְבֻ֖ל zᵊvˌul זְבֻל dominion
לָ֑ךְ lˈāḵ לְ to
מָכֹ֥ון māḵˌôn מָכֹון site
לְ lᵊ לְ to
שִׁבְתְּךָ֖ šivtᵊḵˌā ישׁב sit
עֹולָמִֽים׃ ʕôlāmˈîm עֹולָם eternity
8:13. aedificans aedificavi domum in habitaculum tuum firmissimum solium tuum in sempiternum
Building, I have built a house for thy dwelling, to be thy most firm throne for ever.
8:13. Building, I have built a house as your dwelling place, your most firm throne forever.”
8:13. I have surely built thee an house to dwell in, a settled place for thee to abide in for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Выражение сильного восторга и радости от сознания, что отныне есть место постоянного пребывания Иеговы среди народа своего. Ст. 12-13: в принятом т. LXX; помещены во 2-й половине ст. 53: с некоторыми дополнениями (см. ниже примеч. к ст. 53).
Adam Clarke: Commentary on the Bible - 1831
8:13: I have surely built thee a house - He was now fully convinced that the thing pleased God, and that he had taken this place for his settled habitation.
3 Kings (1 Kings) 8:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: surely built: Sa2 7:13; Ch1 17:12, Ch1 22:10, Ch1 22:11, Ch1 28:6, Ch1 28:10, Ch1 28:20; Ch2 6:2
a settled: Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14; Joh 4:21-23; Act 6:14; Heb 8:5-13; Heb 9:11, Heb 9:12, Heb 9:24
Geneva 1599
I have surely built thee an house to dwell in, a settled place for thee to abide in for (f) ever.
(f) He spoke according to the tenor of God's promise which was on the condition that they served him correctly.
John Gill
I have surely built thee an house to dwell in,.... Turning himself from the priests and people, he quieted with a few words, he addressed the Lord; having built an house for him, for his worship and glory, with this view, that he might dwell in it, he was now, by the above token, fully assured it would be an habitation for him:
a settled place for thee to abide in for ever; which is observed in distinction from the tabernacle of Moses, which was often removed from place to place, otherwise this did not continue for ever; though Solomon might hope it would, at least unto the times of the Messiah; and indeed such a building on this spot, for such use, did continue so long, excepting the interval of the seventy years' captivity in Babylon.
Robert Jamieson, A. R. Fausset and David Brown
I have surely built thee an house--This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.
8:148:14: Եւ դարձո՛յց արքայ զերեսս իւր, եւ օրհնեաց զամենայն Իսրայէլ. եւ ամենայն եկեղեցին Իսրայէլի կա՛յր։
14 Արքան երեսը դարձրեց ու օրհնեց Իսրայէլի ամբողջ ժողովրդին. եւ Իսրայէլի ամբողջ ժողովուրդը կանգնած էր:
14 Եւ թագաւորը երեսը դարձուց ու Իսրայէլի բոլոր ժողովուրդը օրհնեց ու Իսրայէլի բոլոր ժողովուրդը ոտքի վրայ կայներ էին։
Եւ դարձոյց արքայ զերեսս իւր եւ օրհնեաց զամենայն Իսրայէլ. եւ ամենայն եկեղեցին Իսրայելի կայր:

8:14: Եւ դարձո՛յց արքայ զերեսս իւր, եւ օրհնեաց զամենայն Իսրայէլ. եւ ամենայն եկեղեցին Իսրայէլի կա՛յր։
14 Արքան երեսը դարձրեց ու օրհնեց Իսրայէլի ամբողջ ժողովրդին. եւ Իսրայէլի ամբողջ ժողովուրդը կանգնած էր:
14 Եւ թագաւորը երեսը դարձուց ու Իսրայէլի բոլոր ժողովուրդը օրհնեց ու Իսրայէլի բոլոր ժողովուրդը ոտքի վրայ կայներ էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 И обратился царь лицем своим, и благословил все собрание Израильтян; все собрание Израильтян стояло,~---
8:16 ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἐξήγαγον εξαγω lead out; bring out τὸν ο the λαόν λαος populace; population μου μου of me; mine τὸν ο the Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos οὐκ ου not ἐξελεξάμην εκλεγω select; choose ἐν εν in πόλει πολις city ἐν εν in ἑνὶ εις.1 one; unit σκήπτρῳ σκηπτρον Israel τοῦ ο the οἰκοδομῆσαι οικοδομεω build οἶκον οικος home; household τοῦ ο the εἶναι ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there καὶ και and; even ἐξελεξάμην εκλεγω select; choose ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem εἶναι ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there καὶ και and; even ἐξελεξάμην εκλεγω select; choose τὸν ο the Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the εἶναι ειμι be ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine τὸν ο the Ισραηλ ισραηλ.1 Israel
8:14 וַ wa וְ and יַּסֵּ֤ב yyassˈēv סבב turn הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] פָּנָ֔יו pānˈāʸw פָּנֶה face וַ wa וְ and יְבָ֕רֶךְ yᵊvˈāreḵ ברך bless אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole קְהַ֣ל qᵊhˈal קָהָל assembly יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and כָל־ ḵol- כֹּל whole קְהַ֥ל qᵊhˌal קָהָל assembly יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עֹמֵֽד׃ ʕōmˈēḏ עמד stand
8:14. convertitque rex faciem suam et benedixit omni ecclesiae Israhel omnis enim ecclesia Israhel stabatAnd the king turned his face, and blessed all the assembly of Israel: for all the assembly of Israel stood.
14. And the king turned his face about, and blessed all the congregation of Israel: and all the congregation of Israel stood.
8:14. And the king turned his face, and he blessed the entire assembly of Israel. For the entire assembly of Israel was standing.
8:14. And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)
And the king turned his face about, and blessed all the congregation of Israel: ( and all the congregation of Israel stood:

8:14 И обратился царь лицем своим, и благословил все собрание Израильтян; все собрание Израильтян стояло,~---
8:16
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἐξήγαγον εξαγω lead out; bring out
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
οὐκ ου not
ἐξελεξάμην εκλεγω select; choose
ἐν εν in
πόλει πολις city
ἐν εν in
ἑνὶ εις.1 one; unit
σκήπτρῳ σκηπτρον Israel
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
οἶκον οικος home; household
τοῦ ο the
εἶναι ειμι be
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
καὶ και and; even
ἐξελεξάμην εκλεγω select; choose
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
εἶναι ειμι be
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
καὶ και and; even
ἐξελεξάμην εκλεγω select; choose
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
εἶναι ειμι be
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
τὸν ο the
Ισραηλ ισραηλ.1 Israel
8:14
וַ wa וְ and
יַּסֵּ֤ב yyassˈēv סבב turn
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
פָּנָ֔יו pānˈāʸw פָּנֶה face
וַ wa וְ and
יְבָ֕רֶךְ yᵊvˈāreḵ ברך bless
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
קְהַ֣ל qᵊhˈal קָהָל assembly
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
קְהַ֥ל qᵊhˌal קָהָל assembly
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עֹמֵֽד׃ ʕōmˈēḏ עמד stand
8:14. convertitque rex faciem suam et benedixit omni ecclesiae Israhel omnis enim ecclesia Israhel stabat
And the king turned his face, and blessed all the assembly of Israel: for all the assembly of Israel stood.
8:14. And the king turned his face, and he blessed the entire assembly of Israel. For the entire assembly of Israel was standing.
8:14. And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: (2: Пар. VI:4-11). Если слова ст. 12-13: Соломон произнес, обратясь к Святому храма, то речь, ст. 14-21, произнесена им к народу; "собрание" (кагал, εκκλησία, слав. собор) благоговейно стояло. Речь воспроизводит сжато, но полно всю историю построения храма с момента возникновения у Давида мысли об этом, сн. 2: Цар. VII:2: сл.; 3: Цар. V:16; 1: Пар. XXII:6-11; XXVIII:2-7. В выражении "храм для пребывания имени Иеговы" (ст. 16-19, 29; 3: Цар. IX:3; 4: Цар. XXI:4; сн. Втор. XII:5, 11; 2: Цар. VII:13) имя (евр. шем) есть откровение существа Иеговы (Исх. III:14) со стороны Его святости и освящения Израиля (Исх. XXIX:43-46).
Adam Clarke: Commentary on the Bible - 1831
8:14: Blessed all the congregation - Though this blessing is not particularly stated, yet we may suppose that it was such as the high priest pronounced upon the people: "The Lord bless thee, and keep thee! The Lord make his face shine upon thee, and be gracious unto thee! The Lord lift up his countenance upon thee, and give thee peace!" (see Num 6:24-26), for Solomon seems now to be acting the part of the high priest. But he may have in view more particularly the conduct of Moses, who, when he had seen that the people had done all the work of the tabernacle, as the Lord had commanded them, he blessed them, Exo 39:43; and the conduct of his father David, who, when the ark had been brought into the city of David, and the burnt-offerings and peace-offerings completed, blessed the people in the name of the Lord, Sa2 6:18.
3 Kings (1 Kings) 8:16
Albert Barnes: Notes on the Bible - 1834
8:14: Solomon had spoken the preceding words, addressed to God, with his face directed to the holy of holies. He now turned around and looked outward toward the people. The people "stood" to hear him the attitude of respect and attention. This first blessing seems to have been without speech - an inward prayer accompanied by the ordinary gesture of blessing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: blessed all: Kg1 8:55, Kg1 8:56; Jos 22:6; Sa2 6:18; Ch1 16:2; Ch2 6:3, Ch2 30:18-20; Psa 118:26; Luk 24:50, Luk 24:51
all the congregation: Ch2 7:6; Neh 8:7, Neh 9:2; Mat 13:2
John Gill
And the king turned his face about,.... He was before the altar, 3Kings 8:22, with his face to that first, and looking towards the holy and the most holy place, filled with the cloud and glory; and now he turned himself and stood with the altar behind him, and looking to the court of the people:
and blessed all the congregation of Israel; either blessed the Lord before them, or prayed for blessings for them, or congratulated them upon the Lord's taking up his residence in the temple, which was so great an honour and favour to them:
and all the congregation of Israel stood: ready to receive the king's blessing, and in honour of him, and reverence to the divine Being. The Jews say, none might sit in the court but the kings of the house of David.
John Wesley
Turned - From the temple to the body of the congregation. Stood - In token of reverence, and of their readiness to receive the blessing.
Robert Jamieson, A. R. Fausset and David Brown
the king turned his face about--From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise (2Kings 7:6-16).
8:158:15: Եւ ասէ. Օրհնեա՛լ Տէր Աստուած Իսրայէլի այսօր. որ խօսեցաւ բերանով իւրով վասն Դաւթի հօր իմոյ. եւ ձեռօք իւրովք ելից՝ եւ ասէ[3530]. [3530] Ոմանք. Օրհնեալ է Տէր Աստուած։
15 Նա ասաց. «Օրհնեալ լինի Իսրայէլի Տէր Աստուածն այսօր, որն իր բերանով խօսեց իմ հայր Դաւթի մասին եւ իր ձեռքով կատարեց իր խոստումը՝
15 Անիկա ըսաւ. «Օրհնեալ ըլլայ Իսրայէլին Տէր Աստուածը, որ իր բերնով իմ հօրս Դաւիթին խօսք տուաւ ու իր ձեռքով կատարեց. քանզի ըսաւ.
եւ ասէ. Օրհնեալ Տէր Աստուած Իսրայելի [191]այսօր, որ խօսեցաւ բերանով իւրով [192]վասն Դաւթի հօր իմոյ, եւ ձեռօք իւրովք ելից. եւ ասէ:

8:15: Եւ ասէ. Օրհնեա՛լ Տէր Աստուած Իսրայէլի այսօր. որ խօսեցաւ բերանով իւրով վասն Դաւթի հօր իմոյ. եւ ձեռօք իւրովք ելից՝ եւ ասէ[3530].
[3530] Ոմանք. Օրհնեալ է Տէր Աստուած։
15 Նա ասաց. «Օրհնեալ լինի Իսրայէլի Տէր Աստուածն այսօր, որն իր բերանով խօսեց իմ հայր Դաւթի մասին եւ իր ձեռքով կատարեց իր խոստումը՝
15 Անիկա ըսաւ. «Օրհնեալ ըլլայ Իսրայէլին Տէր Աստուածը, որ իր բերնով իմ հօրս Դաւիթին խօսք տուաւ ու իր ձեռքով կատարեց. քանզի ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 и сказал: благословен Господь Бог Израилев, Который сказал Своими устами Давиду, отцу моему, и ныне исполнил рукою Своею! Он говорил:
8:17 καὶ και and; even ἐγένετο γινομαι happen; become ἐπὶ επι in; on τῆς ο the καρδίας καρδια heart Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine οἰκοδομῆσαι οικοδομεω build οἶκον οικος home; household τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
8:15 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say בָּר֤וּךְ bārˈûḵ ברך bless יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak בְּ bᵊ בְּ in פִ֔יו fˈiʸw פֶּה mouth אֵ֖ת ʔˌēṯ אֵת together with דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑י ʔāvˈî אָב father וּ û וְ and בְ vᵊ בְּ in יָדֹ֥ו yāḏˌô יָד hand מִלֵּ֖א millˌē מלא be full לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
8:15. et ait benedictus Dominus Deus Israhel qui locutus est ore suo ad David patrem meum et in manibus eius perfecit dicensAnd Solomon said: Blessed be the Lord the God of Israel, who spoke with his mouth to David, my father, and with his own hands hath accomplished it, saying:
15. And he said, Blessed be the LORD, the God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying,
8:15. And Solomon said: “Blessed is the Lord, the God of Israel, who spoke with his mouth to my father David, and who, with his own hands, has perfected it, saying:
8:15. And he said, Blessed [be] the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled [it], saying,
And he said, Blessed [be] the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled [it], saying:

8:15 и сказал: благословен Господь Бог Израилев, Который сказал Своими устами Давиду, отцу моему, и ныне исполнил рукою Своею! Он говорил:
8:17
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπὶ επι in; on
τῆς ο the
καρδίας καρδια heart
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
οἰκοδομῆσαι οικοδομεω build
οἶκον οικος home; household
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
8:15
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
בָּר֤וּךְ bārˈûḵ ברך bless
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
בְּ bᵊ בְּ in
פִ֔יו fˈiʸw פֶּה mouth
אֵ֖ת ʔˌēṯ אֵת together with
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑י ʔāvˈî אָב father
וּ û וְ and
בְ vᵊ בְּ in
יָדֹ֥ו yāḏˌô יָד hand
מִלֵּ֖א millˌē מלא be full
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
8:15. et ait benedictus Dominus Deus Israhel qui locutus est ore suo ad David patrem meum et in manibus eius perfecit dicens
And Solomon said: Blessed be the Lord the God of Israel, who spoke with his mouth to David, my father, and with his own hands hath accomplished it, saying:
8:15. And Solomon said: “Blessed is the Lord, the God of Israel, who spoke with his mouth to my father David, and who, with his own hands, has perfected it, saying:
8:15. And he said, Blessed [be] the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled [it], saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:15: The exact words of 2 Sam. 7 are not reproduced; only their general sense is given. In Kg1 8:18, what was merely tacitly implied was regarded as actually "said."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: Blessed: Ch1 29:10, Ch1 29:20; Ch2 6:4, Ch2 20:26; Neh 9:5; Psa 41:13, Psa 72:18, Psa 72:19, Psa 115:18; Psa 117:1, Psa 117:2; Luk 1:68; Eph 1:3; Pe1 1:3
which spake: Sa2 7:5, Sa2 7:25, Sa2 7:28, Sa2 7:29; Ch1 17:12; Isa 1:20; Luk 1:70
hath: Jos 21:45, Jos 23:15, Jos 23:16; Psa 138:2; Mat 24:35; Luk 1:54, Luk 1:55, Luk 1:72
John Gill
And he said, blessed be the Lord God of Israel,.... All praise and glory, honour and blessing, be ascribed to the Lord; who had afresh shown himself to be Israel's covenant God, by taking up his residence among them in the temple he had filled with his glory:
which spake with his mouth to David my father, and hath with his hand fulfilled it; who graciously promised him he should have a son that should build an house for him, and which he had by his power and providence faithfully performed; or rather which spake concerning David, so Noldius (x); for God did not speak with his mouth to David, but to Nathan, of him: saying; as follows.
(x) Ebr. Concord. Part. p. 117. No. 596. So Sept.
8:168:16: Յօրէ յորմէ հանի զժողովուրդ իմ զԻսրայէլ յԵգիպտոսէ, ո՛չ ընտրեցի ՚ի քաղաքի՛ միում ուրեք ՚ի գաւազանաց Իսրայէլի շինել տուն՝ զի լինիցի անուան իմոյ. եւ ընտրեցի զԴաւիթ լինել ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի[3531]։ [3531] Ոմանք. Ոչ ընտրեցի քաղաք ՚ի միում ուրեք գաւազանի Իսրայէլի։
16 ասելով. “Այն օրից, որ իմ ժողովրդին՝ Իսրայէլին Եգիպտոսից դուրս բերեցի, Իսրայէլի ցեղերին պատկանող ոչ մի վայր չընտրեցի տուն շինելու համար, որ իմ անուամբ լինի, այլ ընտրեցի Դաւթին, որ իսրայէլի իմ ժողովրդին ղեկավարի”:
16 ‘Իմ ժողովուրդս Իսրայէլը Եգիպտոսէն հանած օրէս ի վեր, Իսրայէլի բոլոր ցեղերէն բնաւ քաղաք մը չընտրեցի տուն շինելու համար, որպէս զի անունս հոն ըլլայ, բայց Դաւիթը ընտրեցի, որպէս զի իմ ժողովուրդիս Իսրայէլի վրայ թագաւոր ըլլայ’։
Յօրէ յորմէ հանի զժողովուրդ իմ զԻսրայէլ յԵգիպտոսէ` ոչ ընտրեցի ի քաղաքի միում ուրեք գաւազանաց Իսրայելի շինել տուն զի լինիցի անուան իմոյ. եւ ընտրեցի զԴաւիթ լինել ի վերայ ժողովրդեան իմոյ Իսրայելի:

8:16: Յօրէ յորմէ հանի զժողովուրդ իմ զԻսրայէլ յԵգիպտոսէ, ո՛չ ընտրեցի ՚ի քաղաքի՛ միում ուրեք ՚ի գաւազանաց Իսրայէլի շինել տուն՝ զի լինիցի անուան իմոյ. եւ ընտրեցի զԴաւիթ լինել ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի[3531]։
[3531] Ոմանք. Ոչ ընտրեցի քաղաք ՚ի միում ուրեք գաւազանի Իսրայէլի։
16 ասելով. “Այն օրից, որ իմ ժողովրդին՝ Իսրայէլին Եգիպտոսից դուրս բերեցի, Իսրայէլի ցեղերին պատկանող ոչ մի վայր չընտրեցի տուն շինելու համար, որ իմ անուամբ լինի, այլ ընտրեցի Դաւթին, որ իսրայէլի իմ ժողովրդին ղեկավարի”:
16 ‘Իմ ժողովուրդս Իսրայէլը Եգիպտոսէն հանած օրէս ի վեր, Իսրայէլի բոլոր ցեղերէն բնաւ քաղաք մը չընտրեցի տուն շինելու համար, որպէս զի անունս հոն ըլլայ, բայց Դաւիթը ընտրեցի, որպէս զի իմ ժողովուրդիս Իսրայէլի վրայ թագաւոր ըլլայ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 >.
8:18 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith τὸν ο the πατέρα πατηρ father μου μου of me; mine ἀνθ᾿ αντι against; instead of ὧν ος who; what ἦλθεν ερχομαι come; go ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart σου σου of you; your τοῦ ο the οἰκοδομῆσαι οικοδομεω build οἶκον οικος home; household τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine καλῶς καλως.1 finely; fairly ἐποίησας ποιεω do; make ὅτι οτι since; that ἐγενήθη γινομαι happen; become ἐπὶ επι in; on τὴν ο the καρδίαν καρδια heart σου σου of you; your
8:16 מִן־ min- מִן from הַ ha הַ the יֹּ֗ום yyˈôm יֹום day אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֹוצֵ֜אתִי hôṣˈēṯî יצא go out אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֣י ʕammˈî עַם people אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרַיִם֒ mmiṣrayˌim מִצְרַיִם Egypt לֹֽא־ lˈō- לֹא not בָחַ֣רְתִּי vāḥˈartî בחר examine בְ vᵊ בְּ in עִ֗יר ʕˈîr עִיר town מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to בְנֹ֣ות vᵊnˈôṯ בנה build בַּ֔יִת bˈayiṯ בַּיִת house לִ li לְ to הְיֹ֥ות hᵊyˌôṯ היה be שְׁמִ֖י šᵊmˌî שֵׁם name שָׁ֑ם šˈām שָׁם there וָ wā וְ and אֶבְחַ֣ר ʔevḥˈar בחר examine בְּ bᵊ בְּ in דָוִ֔ד ḏāwˈiḏ דָּוִד David לִֽ lˈi לְ to הְיֹ֖ות hᵊyˌôṯ היה be עַל־ ʕal- עַל upon עַמִּ֥י ʕammˌî עַם people יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:16. a die qua eduxi populum meum Israhel de Aegypto non elegi civitatem de universis tribubus Israhel ut aedificaretur domus et esset nomen meum ibi sed elegi David ut esset super populum meum IsrahelSince the day that I brought my people Israel, out of Egypt, I chose no city out of all the tribes of Israel, for a house to be built, that my name might be there: but I chose David to be over my people Israel.
16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be there; but I chose David to be over my people Israel.
8:16. ‘From the day when I led my people Israel away from Egypt, I did not choose any city out of all the tribes of Israel, so that a house would be built, and so that my name might be there. Instead, I chose David to be over my people Israel.’
8:16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel.
Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel:

8:16 <<с того дня, как Я вывел народ Мой Израиля из Египта, Я не избрал города ни в одном из колен Израилевых, чтобы построен был дом, в котором пребывало бы имя Мое; [но избрал Иерусалим для пребывания в нем имени Моего] и избрал Давида, чтобы быть ему над народом Моим Израилем>>.
8:18
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
πατέρα πατηρ father
μου μου of me; mine
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἦλθεν ερχομαι come; go
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
οἶκον οικος home; household
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
καλῶς καλως.1 finely; fairly
ἐποίησας ποιεω do; make
ὅτι οτι since; that
ἐγενήθη γινομαι happen; become
ἐπὶ επι in; on
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
8:16
מִן־ min- מִן from
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֹוצֵ֜אתִי hôṣˈēṯî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֣י ʕammˈî עַם people
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרַיִם֒ mmiṣrayˌim מִצְרַיִם Egypt
לֹֽא־ lˈō- לֹא not
בָחַ֣רְתִּי vāḥˈartî בחר examine
בְ vᵊ בְּ in
עִ֗יר ʕˈîr עִיר town
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
בְנֹ֣ות vᵊnˈôṯ בנה build
בַּ֔יִת bˈayiṯ בַּיִת house
לִ li לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
שְׁמִ֖י šᵊmˌî שֵׁם name
שָׁ֑ם šˈām שָׁם there
וָ וְ and
אֶבְחַ֣ר ʔevḥˈar בחר examine
בְּ bᵊ בְּ in
דָוִ֔ד ḏāwˈiḏ דָּוִד David
לִֽ lˈi לְ to
הְיֹ֖ות hᵊyˌôṯ היה be
עַל־ ʕal- עַל upon
עַמִּ֥י ʕammˌî עַם people
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:16. a die qua eduxi populum meum Israhel de Aegypto non elegi civitatem de universis tribubus Israhel ut aedificaretur domus et esset nomen meum ibi sed elegi David ut esset super populum meum Israhel
Since the day that I brought my people Israel, out of Egypt, I chose no city out of all the tribes of Israel, for a house to be built, that my name might be there: but I chose David to be over my people Israel.
8:16. ‘From the day when I led my people Israel away from Egypt, I did not choose any city out of all the tribes of Israel, so that a house would be built, and so that my name might be there. Instead, I chose David to be over my people Israel.’
8:16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:16: Since the day, etc. - Mention is here made, says Dr. Kennicott, of some one place and some one person preferred before all others; and the preference is that of Jerusalem to other places, and of David to other men. In consequence of this remark, we shall see the necessity of correcting this passage by its parallel in Ch2 6:5, Ch2 6:6, where the thirteen Hebrew words now lost in Kings are happily preserved. Let us compare the passages: -
1 Kings 2 Chronicles Since to day that I brought forth my people Since the day that I brought forth my people Israel out of Egypt, I chose no City out of the land of Egypt, I chose no City out of all the tribes of Israel to build a house, among all the tribes of Israel to build a house in, that my name might be therein; that my name might be there; neither chose I any Man to be a ruler over my people Israel: but I have chosen Jerusalem, that my name but I chose David to be might be there; and have chosen David to be over my people Israel. over my people Israel.
I would just observe here, that I do not think these thirteen words ever made a part of Kings, and consequently, are not lost from it; nor do they exist here in any of the versions; but their being found in Chronicles helps to complete the sense.
3 Kings (1 Kings) 8:21
Albert Barnes: Notes on the Bible - 1834
8:16: The marginal reference completes the sense of this verse here. The passage is in accordance with archaic modes of speech, and is probably the more verbally accurate of the two.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: Since: Sa2 7:6, Sa2 7:7; Ch2 6:5-11
I chose: Ch1 17:5, Ch1 17:6; Psa 132:13
my name: Kg1 8:29, Kg1 11:36; Deu 12:11; Kg2 23:27; Neh 1:9; Jer 7:12
I chose David: Sa1 16:1; Sa2 7:8; Ch1 28:4; Psa 78:70, Psa 89:19, Psa 89:20
John Gill
Since the day that I brought forth my people Israel out of Egypt,.... Which was now about four hundred and eighty eight years ago; see 3Kings 6:1.
I chose no city out of all the tribes of Israel to build an house, that my name might be therein; he had chosen one in his mind from all eternity; but he had not made known this choice, nor the place he had chosen; he gave hints by Moses, that there was a place which he should choose, or declare he had chosen to put his name in, but did not express it, Deut 12:5 but now it was a clear case that he had chosen Jerusalem, and that was the city he always had in view, see 2Chron 6:6,
but I chose David to be over my people Israel; to be their king, and to him he gave the first hint of the place where the temple was to be built, 1Chron 22:1, and he chose no man, and his family with him, before him, to rule over Israel, and be concerned in such a work, see 2Chron 6:5.
John Wesley
Since, &c. - Until David's time; for then he did chuse Jerusalem. That my name - That my presence, and grace, and worship, and glory, might be there. Chose David - And in and with him the tribe of Judah, of which he was, and Jerusalem where he dwelt.
8:178:17: Եւ եղեւ ՚ի սրտի Դաւթի հօր իմոյ շինել տուն անուան Տեառն Աստուծոյ Իսրայէլի.
17 Իմ հայր Դաւթի մտքում եղել էր Իսրայէլի Տէր Աստծու անուանով տուն շինելու նպատակը,
17 Իմ հայրս՝ Դաւիթ՝ միտք ունէր, որ Իսրայէլի Տէր Աստուծոյն անուանը տուն մը շինէ,
Եւ եղեւ ի սրտի Դաւթի հօր իմոյ շինել տուն անուան Տեառն Աստուծոյ Իսրայելի:

8:17: Եւ եղեւ ՚ի սրտի Դաւթի հօր իմոյ շինել տուն անուան Տեառն Աստուծոյ Իսրայէլի.
17 Իմ հայր Դաւթի մտքում եղել էր Իսրայէլի Տէր Աստծու անուանով տուն շինելու նպատակը,
17 Իմ հայրս՝ Դաւիթ՝ միտք ունէր, որ Իսրայէլի Տէր Աստուծոյն անուանը տուն մը շինէ,
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 У Давида, отца моего, было на сердце построить храм имени Господа Бога Израилева;
8:19 πλὴν πλην besides; only σὺ συ you οὐκ ου not οἰκοδομήσεις οικοδομεω build τὸν ο the οἶκον οικος home; household ἀλλ᾿ αλλα but ἣ ος who; what ὁ ο the υἱός υιος son σου σου of you; your ὁ ο the ἐξελθὼν εξερχομαι come out; go out ἐκ εκ from; out of τῶν ο the πλευρῶν πλευρα side σου σου of you; your οὗτος ουτος this; he οἰκοδομήσει οικοδομεω build τὸν ο the οἶκον οικος home; household τῷ ο the ὀνόματί ονομα name; notable μου μου of me; mine
8:17 וַ wa וְ and יְהִ֕י yᵊhˈî היה be עִם־ ʕim- עִם with לְבַ֖ב lᵊvˌav לֵבָב heart דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑י ʔāvˈî אָב father לִ li לְ to בְנֹ֣ות vᵊnˈôṯ בנה build בַּ֔יִת bˈayiṯ בַּיִת house לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:17. voluitque David pater meus aedificare domum nomini Domini Dei IsrahelAnd David, my father, would have built a house to the name of the Lord, the God of Israel:
17. Now it was in the heart of David my father to build an house for the name of the LORD, the God of Israel.
8:17. And my father David wanted to build a house to the name of the Lord, the God of Israel.
8:17. And it was in the heart of David my father to build an house for the name of the LORD God of Israel.
And it was in the heart of David my father to build an house for the name of the LORD God of Israel:

8:17 У Давида, отца моего, было на сердце построить храм имени Господа Бога Израилева;
8:19
πλὴν πλην besides; only
σὺ συ you
οὐκ ου not
οἰκοδομήσεις οικοδομεω build
τὸν ο the
οἶκον οικος home; household
ἀλλ᾿ αλλα but
ος who; what
ο the
υἱός υιος son
σου σου of you; your
ο the
ἐξελθὼν εξερχομαι come out; go out
ἐκ εκ from; out of
τῶν ο the
πλευρῶν πλευρα side
σου σου of you; your
οὗτος ουτος this; he
οἰκοδομήσει οικοδομεω build
τὸν ο the
οἶκον οικος home; household
τῷ ο the
ὀνόματί ονομα name; notable
μου μου of me; mine
8:17
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
עִם־ ʕim- עִם with
לְבַ֖ב lᵊvˌav לֵבָב heart
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑י ʔāvˈî אָב father
לִ li לְ to
בְנֹ֣ות vᵊnˈôṯ בנה build
בַּ֔יִת bˈayiṯ בַּיִת house
לְ lᵊ לְ to
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:17. voluitque David pater meus aedificare domum nomini Domini Dei Israhel
And David, my father, would have built a house to the name of the Lord, the God of Israel:
8:17. And my father David wanted to build a house to the name of the Lord, the God of Israel.
8:17. And it was in the heart of David my father to build an house for the name of the LORD God of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: Sa2 7:2, Sa2 7:3; Ch1 17:1, Ch1 17:2-15, Ch1 22:7, Ch1 28:2
John Gill
And it was in the heart of David my father,.... His mind was disposed to it, his heart was set upon it, he had taken up a resolution:
to build an house for the name of the Lord God of Israel; for his worship and service, for his honour and glory, 2Kings 7:3.
8:188:18: եւ ասէ Տէր ցԴաւիթ հայր իմ. Փոխանակ զի ե՛կն ՚ի սիրտ քո շինել տուն անուան իմոյ՝ բարւո՛ք արարեր, զի եղեւ ՚ի սրտի քում[3532]. [3532] Այլք. ՑԴաւիթ ցհայր իմ։
18 եւ Տէրն ասել էր իմ հայր Դաւթին. “Քանի որ մտքումդ դրել ես իմ անունով տուն շինել, լաւ ես արել, որ այն դրել ես մտքումդ,
18 Բայց Տէրը իմ հօրս Դաւիթին ըսաւ. ‘Թէեւ դուն միտքդ դրիր, որ իմ անուանս տուն շինես, աղէկ ըրիր որ այս բանը միտքդ դրիր,
եւ ասէ Տէր ցԴաւիթ ցհայր իմ. Փոխանակ զի եկն ի սիրտ քո շինել տուն անուան իմոյ, բարւոք արարեր զի եղեւ ի սրտի քում:

8:18: եւ ասէ Տէր ցԴաւիթ հայր իմ. Փոխանակ զի ե՛կն ՚ի սիրտ քո շինել տուն անուան իմոյ՝ բարւո՛ք արարեր, զի եղեւ ՚ի սրտի քում[3532].
[3532] Այլք. ՑԴաւիթ ցհայր իմ։
18 եւ Տէրն ասել էր իմ հայր Դաւթին. “Քանի որ մտքումդ դրել ես իմ անունով տուն շինել, լաւ ես արել, որ այն դրել ես մտքումդ,
18 Բայց Տէրը իմ հօրս Դաւիթին ըսաւ. ‘Թէեւ դուն միտքդ դրիր, որ իմ անուանս տուն շինես, աղէկ ըրիր որ այս բանը միտքդ դրիր,
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 но Господь сказал Давиду, отцу моему:
8:20 καὶ και and; even ἀνέστησεν ανιστημι stand up; resurrect κύριος κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase αὐτοῦ αυτος he; him ὃ ος who; what ἐλάλησεν λαλεω talk; speak καὶ και and; even ἀνέστην ανιστημι stand up; resurrect ἀντὶ αντι against; instead of Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ἐκάθισα καθιζω sit down; seat ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne Ισραηλ ισραηλ.1 Israel καθὼς καθως just as / like ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master καὶ και and; even ᾠκοδόμησα οικοδομεω build τὸν ο the οἶκον οικος home; household τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
8:18 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֔י ʔāvˈî אָב father יַ֗עַן yˈaʕan יַעַן motive אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הָיָה֙ hāyˌā היה be עִם־ ʕim- עִם with לְבָ֣בְךָ֔ lᵊvˈāvᵊḵˈā לֵבָב heart לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build בַּ֖יִת bˌayiṯ בַּיִת house לִ li לְ to שְׁמִ֑י šᵊmˈî שֵׁם name הֱטִיבֹ֔תָ hᵉṭîvˈōṯā טוב be good כִּ֥י kˌî כִּי that הָיָ֖ה hāyˌā היה be עִם־ ʕim- עִם with לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
8:18. et ait Dominus ad David patrem meum quod cogitasti in corde tuo aedificare domum nomini meo bene fecisti hoc ipsum mente tractansAnd the Lord said to David, my father: Whereas, thou hast thought in thy heart to build a house to my name, thou hast done well in having this same thing in thy mind.
18. But 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:
8:18. But the Lord said to my father David: ‘Since you have planned in your heart to build a house to my name, you have done well by considering this plan in your mind.
8:18. And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart.
And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart:

8:18 но Господь сказал Давиду, отцу моему: <<у тебя есть на сердце построить храм имени Моему; хорошо, что это у тебя лежит на сердце;
8:20
καὶ και and; even
ἀνέστησεν ανιστημι stand up; resurrect
κύριος κυριος lord; master
τὸ ο the
ῥῆμα ρημα statement; phrase
αὐτοῦ αυτος he; him
ος who; what
ἐλάλησεν λαλεω talk; speak
καὶ και and; even
ἀνέστην ανιστημι stand up; resurrect
ἀντὶ αντι against; instead of
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ἐκάθισα καθιζω sit down; seat
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
Ισραηλ ισραηλ.1 Israel
καθὼς καθως just as / like
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
καὶ και and; even
ᾠκοδόμησα οικοδομεω build
τὸν ο the
οἶκον οικος home; household
τῷ ο the
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
8:18
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֔י ʔāvˈî אָב father
יַ֗עַן yˈaʕan יַעַן motive
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָה֙ hāyˌā היה be
עִם־ ʕim- עִם with
לְבָ֣בְךָ֔ lᵊvˈāvᵊḵˈā לֵבָב heart
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
בַּ֖יִת bˌayiṯ בַּיִת house
לִ li לְ to
שְׁמִ֑י šᵊmˈî שֵׁם name
הֱטִיבֹ֔תָ hᵉṭîvˈōṯā טוב be good
כִּ֥י kˌî כִּי that
הָיָ֖ה hāyˌā היה be
עִם־ ʕim- עִם with
לְבָבֶֽךָ׃ lᵊvāvˈeḵā לֵבָב heart
8:18. et ait Dominus ad David patrem meum quod cogitasti in corde tuo aedificare domum nomini meo bene fecisti hoc ipsum mente tractans
And the Lord said to David, my father: Whereas, thou hast thought in thy heart to build a house to my name, thou hast done well in having this same thing in thy mind.
8:18. But the Lord said to my father David: ‘Since you have planned in your heart to build a house to my name, you have done well by considering this plan in your mind.
8:18. And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: Whereas: Ch2 6:7-9; Co2 8:12
John Gill
And the Lord said unto David my father,.... By Nathan the prophet:
whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart; his design was good, and so far it was acceptable to the Lord, that he thought of such a thing, though it was not his pleasure that should do it, as follows.
8:198:19: բայց դու ո՛չ շինեսցես զտունն, այլ որդի՛ քո որ ելանէ յերանաց քոց՝ նա՛ շինեսցէ տուն անուան իմոյ[3533]։ [3533] Բազումք. Որ ելանիցէ յերա՛՛։
19 բայց դո՛ւ չես շինելու տունը, այլ՝ քո որդին, որ սերուելու է քեզնից, նա է շինելու իմ անուանով տունը”:
19 Սակայն տունը դուն պիտի չշինես, հապա քու որդիդ, որ քու երանքէդ պիտի ելլէ՝ անիկա իմ անուանս տունը պիտի շինէ’։
բայց դու ոչ շինեսցես զտունն, այլ որդի քո որ ելանիցէ յերանաց քոց` նա շինեսցէ տուն անուան իմոյ:

8:19: բայց դու ո՛չ շինեսցես զտունն, այլ որդի՛ քո որ ելանէ յերանաց քոց՝ նա՛ շինեսցէ տուն անուան իմոյ[3533]։
[3533] Բազումք. Որ ելանիցէ յերա՛՛։
19 բայց դո՛ւ չես շինելու տունը, այլ՝ քո որդին, որ սերուելու է քեզնից, նա է շինելու իմ անուանով տունը”:
19 Սակայն տունը դուն պիտի չշինես, հապա քու որդիդ, որ քու երանքէդ պիտի ելլէ՝ անիկա իմ անուանս տունը պիտի շինէ’։
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 однако не ты построишь храм, а сын твой, исшедший из чресл твоих, он построит храм имени Моему>>.
8:21 καὶ και and; even ἐθέμην τιθημι put; make ἐκεῖ εκει there τόπον τοπος place; locality τῇ ο the κιβωτῷ κιβωτος ark ἐν εν in ᾗ ος who; what ἐστιν ειμι be ἐκεῖ εκει there διαθήκη διαθηκη covenant κυρίου κυριος lord; master ἣν ος who; what διέθετο διατιθεμαι put through; make κύριος κυριος lord; master μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father ἡμῶν ημων our ἐν εν in τῷ ο the ἐξαγαγεῖν εξαγω lead out; bring out αὐτὸν αυτος he; him αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:19 רַ֣ק rˈaq רַק only אַתָּ֔ה ʔattˈā אַתָּה you לֹ֥א lˌō לֹא not תִבְנֶ֖ה ṯivnˌeh בנה build הַ ha הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house כִּ֤י kˈî כִּי that אִם־ ʔim- אִם if בִּנְךָ֙ binᵊḵˌā בֵּן son הַ ha הַ the יֹּצֵ֣א yyōṣˈē יצא go out מֵ mē מִן from חֲלָצֶ֔יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins הֽוּא־ hˈû- הוּא he יִבְנֶ֥ה yivnˌeh בנה build הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house לִ li לְ to שְׁמִֽי׃ šᵊmˈî שֵׁם name
8:19. verumtamen tu non aedificabis domum sed filius tuus qui egredietur de renibus tuis ipse aedificabit domum nomini meoNevertheless, thou shalt not build me a house, but thy son, that shall come forth out of thy loins, he shall build a house to my name.
19. nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house for my name.
8:19. Yet truly, you shall not build a house for me. Instead, your son, who shall go forth from your loins, he himself shall build a house to my name.’
8:19. Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name.
Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name:

8:19 однако не ты построишь храм, а сын твой, исшедший из чресл твоих, он построит храм имени Моему>>.
8:21
καὶ και and; even
ἐθέμην τιθημι put; make
ἐκεῖ εκει there
τόπον τοπος place; locality
τῇ ο the
κιβωτῷ κιβωτος ark
ἐν εν in
ος who; what
ἐστιν ειμι be
ἐκεῖ εκει there
διαθήκη διαθηκη covenant
κυρίου κυριος lord; master
ἣν ος who; what
διέθετο διατιθεμαι put through; make
κύριος κυριος lord; master
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
ἐν εν in
τῷ ο the
ἐξαγαγεῖν εξαγω lead out; bring out
αὐτὸν αυτος he; him
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:19
רַ֣ק rˈaq רַק only
אַתָּ֔ה ʔattˈā אַתָּה you
לֹ֥א lˌō לֹא not
תִבְנֶ֖ה ṯivnˌeh בנה build
הַ ha הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
כִּ֤י kˈî כִּי that
אִם־ ʔim- אִם if
בִּנְךָ֙ binᵊḵˌā בֵּן son
הַ ha הַ the
יֹּצֵ֣א yyōṣˈē יצא go out
מֵ מִן from
חֲלָצֶ֔יךָ ḥᵃlāṣˈeʸḵā חֶלֶץ loins
הֽוּא־ hˈû- הוּא he
יִבְנֶ֥ה yivnˌeh בנה build
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
לִ li לְ to
שְׁמִֽי׃ šᵊmˈî שֵׁם name
8:19. verumtamen tu non aedificabis domum sed filius tuus qui egredietur de renibus tuis ipse aedificabit domum nomini meo
Nevertheless, thou shalt not build me a house, but thy son, that shall come forth out of thy loins, he shall build a house to my name.
8:19. Yet truly, you shall not build a house for me. Instead, your son, who shall go forth from your loins, he himself shall build a house to my name.’
8:19. Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: Kg1 5:3-5; Sa2 7:5, Sa2 7:12, Sa2 7:13; Ch1 17:4, Ch1 17:11, Ch1 17:12, Ch1 22:8-10, Ch1 28:6
John Gill
Nevertheless, thou shall not build the house,.... Which is implied in the question in 2Kings 7:5.
but thy son that shall come forth out of thy loins, he shall build the house unto my name; which is expressed in 2Kings 7:12.
8:208:20: Եւ կանգնեաց Տէր զբան իւր զոր խօսեցաւ. եւ կացի՛ ես փոխանակ Դաւթի հօր իմոյ, եւ նստայ յաթոռն Իսրայէլի որպէս եւ խօսեցաւ Տէր. եւ շինեցի տուն անուան Տեառն Աստուծոյ Իսրայէլի.
20 Եւ Տէրը կատարեց իր ասած խօսքը, ու ես փոխարինեցի իմ հօրը՝ Դաւթին, նստեցի Իսրայէլի աթոռին, ինչպէս ասել էր Տէրը, եւ Իսրայէլի Տէր Աստծու անունով տուն շինեցի,
20 Հիմա Տէրը իր ըսած խօսքը կատարեց ու ես իմ հօրս Դաւիթին յաջորդեցի ու Տէրոջը ըսածին պէս Իսրայէլին աթոռը նստայ ու Իսրայէլին Տէր Աստուծոյն անուանը այս տունը շինեցի
Եւ կանգնեաց Տէր զբան իւր զոր խօսեցաւ. եւ կացի ես փոխանակ Դաւթի հօր իմոյ, եւ նստայ յաթոռն Իսրայելի որպէս եւ խօսեցաւ Տէր. եւ շինեցի տուն անուան Տեառն Աստուծոյ Իսրայելի:

8:20: Եւ կանգնեաց Տէր զբան իւր զոր խօսեցաւ. եւ կացի՛ ես փոխանակ Դաւթի հօր իմոյ, եւ նստայ յաթոռն Իսրայէլի որպէս եւ խօսեցաւ Տէր. եւ շինեցի տուն անուան Տեառն Աստուծոյ Իսրայէլի.
20 Եւ Տէրը կատարեց իր ասած խօսքը, ու ես փոխարինեցի իմ հօրը՝ Դաւթին, նստեցի Իսրայէլի աթոռին, ինչպէս ասել էր Տէրը, եւ Իսրայէլի Տէր Աստծու անունով տուն շինեցի,
20 Հիմա Տէրը իր ըսած խօսքը կատարեց ու ես իմ հօրս Դաւիթին յաջորդեցի ու Տէրոջը ըսածին պէս Իսրայէլին աթոռը նստայ ու Իսրայէլին Տէր Աստուծոյն անուանը այս տունը շինեցի
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 И исполнил Господь слово Свое, которое изрек. Я вступил на место отца моего Давида и сел на престоле Израилевом, как сказал Господь, и построил храм имени Господа Бога Израилева;
8:22 καὶ και and; even ἔστη ιστημι stand; establish Σαλωμων σαλωμων down; by πρόσωπον προσωπον face; ahead of τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κυρίου κυριος lord; master ἐνώπιον ενωπιος in the face; facing πάσης πας all; every ἐκκλησίας εκκλησια assembly Ισραηλ ισραηλ.1 Israel καὶ και and; even διεπέτασεν διαπεταννυμι the χεῖρας χειρ hand αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven
8:20 וַ wa וְ and יָּ֣קֶם yyˈāqem קום arise יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֖ו dᵊvārˌô דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּ֑ר dibbˈēr דבר speak וָ wā וְ and אָקֻ֡ם ʔāqˈum קום arise תַּחַת֩ taḥˌaṯ תַּחַת under part דָּוִ֨ד dāwˌiḏ דָּוִד David אָבִ֜י ʔāvˈî אָב father וָ wā וְ and אֵשֵׁ֣ב ʔēšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֣א kissˈē כִּסֵּא seat יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וָ wā וְ and אֶבְנֶ֣ה ʔevnˈeh בנה build הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:20. confirmavit Dominus sermonem suum quem locutus est stetique pro David patre meo et sedi super thronum Israhel sicut locutus est Dominus et aedificavi domum nomini Domini Dei IsrahelThe Lord hath performed his word which he spoke. And I stand in the room of David, my father, and sit upon the throne of Israel, as the Lord promised: and have built a house to the name of the Lord, the God of Israel.
20. And the LORD hath established 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.
8:20. The Lord has confirmed his word which he spoke. And so I stand in place of my father David, and I sit upon the throne of Israel, just as the Lord said. And I have built a house to the name of the Lord, the God of Israel.
8:20. And the LORD hath performed his word that he spake, and 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 an house for the name of the LORD God of Israel.
And the LORD hath performed his word that he spake, and 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 an house for the name of the LORD God of Israel:

8:20 И исполнил Господь слово Свое, которое изрек. Я вступил на место отца моего Давида и сел на престоле Израилевом, как сказал Господь, и построил храм имени Господа Бога Израилева;
8:22
καὶ και and; even
ἔστη ιστημι stand; establish
Σαλωμων σαλωμων down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κυρίου κυριος lord; master
ἐνώπιον ενωπιος in the face; facing
πάσης πας all; every
ἐκκλησίας εκκλησια assembly
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διεπέτασεν διαπεταννυμι the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
8:20
וַ wa וְ and
יָּ֣קֶם yyˈāqem קום arise
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֖ו dᵊvārˌô דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֵּ֑ר dibbˈēr דבר speak
וָ וְ and
אָקֻ֡ם ʔāqˈum קום arise
תַּחַת֩ taḥˌaṯ תַּחַת under part
דָּוִ֨ד dāwˌiḏ דָּוִד David
אָבִ֜י ʔāvˈî אָב father
וָ וְ and
אֵשֵׁ֣ב ʔēšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֣א kissˈē כִּסֵּא seat
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּֽ kˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וָ וְ and
אֶבְנֶ֣ה ʔevnˈeh בנה build
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
לְ lᵊ לְ to
שֵׁ֥ם šˌēm שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:20. confirmavit Dominus sermonem suum quem locutus est stetique pro David patre meo et sedi super thronum Israhel sicut locutus est Dominus et aedificavi domum nomini Domini Dei Israhel
The Lord hath performed his word which he spoke. And I stand in the room of David, my father, and sit upon the throne of Israel, as the Lord promised: and have built a house to the name of the Lord, the God of Israel.
8:20. The Lord has confirmed his word which he spoke. And so I stand in place of my father David, and I sit upon the throne of Israel, just as the Lord said. And I have built a house to the name of the Lord, the God of Israel.
8:20. And the LORD hath performed his word that he spake, and 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 an house for the name of the LORD God of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: hath performed: Kg1 8:15; Neh 9:8; Isa 9:7; Jer 29:10, Jer 29:11; Eze 12:25, Eze 37:14; Mic 7:20; Rom 4:21; Phi 1:6
as the Lord: Ch1 28:5, Ch1 28:6
John Gill
And the Lord hath performed his word that he spake,.... To David, concerning his son's building the temple:
and I am risen up in the room of David my father, and sit on the throne of Israel, as the Lord promised; succeeded him in the kingdom:
and have built an house for the name of the Lord God of Israel; the temple he had now finished; and thus the promise to David was punctually fulfilled, that he should have a son that should succeed him in the throne, and build the house of the Lord.
8:218:21: եւ եդի անդ տեղի տապանակին, որ է ուխտն Տեառն զոր ուխտեաց Տէր ընդ հարսն մեր, ՚ի հանել նորա զնոսա յերկրէն Եգիպտացւոց[3534]։[3534] Այլք. Ուր է ուխտն Տեառն։
21 այնտեղ տապանակի համար տեղ պատրաստեցի, ուր դրուած է Տիրոջ ուխտը, որ նա ուխտել էր մեր հայրերի հետ, երբ նրանց դուրս բերեց Եգիպտացիների երկրից»:
21 Եւ հոն տեղ մը պատրաստեցի տապանակին համար, որուն մէջ է Տէրոջը ուխտը, որ մեր հայրերուն հետ ըրաւ, երբ զանոնք Եգիպտոսի երկրէն դուրս հանեց։
եւ եդի անդ տեղի տապանակին, որ է ուխտն Տեառն զոր ուխտեաց Տէր ընդ հարսն մեր, ի հանել նորա զնոսա յերկրէն Եգիպտացւոց:

8:21: եւ եդի անդ տեղի տապանակին, որ է ուխտն Տեառն զոր ուխտեաց Տէր ընդ հարսն մեր, ՚ի հանել նորա զնոսա յերկրէն Եգիպտացւոց[3534]։
[3534] Այլք. Ուր է ուխտն Տեառն։
21 այնտեղ տապանակի համար տեղ պատրաստեցի, ուր դրուած է Տիրոջ ուխտը, որ նա ուխտել էր մեր հայրերի հետ, երբ նրանց դուրս բերեց Եգիպտացիների երկրից»:
21 Եւ հոն տեղ մը պատրաստեցի տապանակին համար, որուն մէջ է Տէրոջը ուխտը, որ մեր հայրերուն հետ ըրաւ, երբ զանոնք Եգիպտոսի երկրէն դուրս հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 и приготовил там место для ковчега, в котором завет Господа, заключенный Им с отцами нашими, когда Он вывел их из земли Египетской.
8:23 καὶ και and; even εἶπεν επω say; speak κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel οὐκ ου not ἔστιν ειμι be ὡς ως.1 as; how σὺ συ you θεὸς θεος God ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven ἄνω ανω.1 upward; above καὶ και and; even ἐπὶ επι in; on τῆς ο the γῆς γη earth; land κάτω κατω down; below φυλάσσων φυλασσω guard; keep διαθήκην διαθηκη covenant καὶ και and; even ἔλεος ελεος mercy τῷ ο the δούλῳ δουλος subject σου σου of you; your τῷ ο the πορευομένῳ πορευομαι travel; go ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐν εν in ὅλῃ ολος whole; wholly τῇ ο the καρδίᾳ καρδια heart αὐτοῦ αυτος he; him
8:21 וָ wā וְ and אָשִׂ֨ם ʔāśˌim שׂים put שָׁ֤ם šˈām שָׁם there מָקֹום֙ māqôm מָקֹום place לָֽ lˈā לְ to † הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּרַת֙ kārˌaṯ כרת cut עִם־ ʕim- עִם with אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father בְּ bᵊ בְּ in הֹוצִיאֹ֥ו hôṣîʔˌô יצא go out אֹתָ֖ם ʔōṯˌām אֵת [object marker] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
8:21. et constitui ibi locum arcae in qua foedus est Domini quod percussit cum patribus nostris quando egressi sunt de terra AegyptiAnd I have set there a place for the ark, wherein is the covenant of the Lord, which he made with our fathers, when they came out of the land of Egypt.
21. And there have I set a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
8:21. And there I have appointed a place for the ark, in which is the covenant of the Lord that he struck with our fathers, when they went forth from the land of Egypt.”
8:21. And I have set there a place for the ark, wherein [is] the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
And I have set there a place for the ark, wherein [is] the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt:

8:21 и приготовил там место для ковчега, в котором завет Господа, заключенный Им с отцами нашими, когда Он вывел их из земли Египетской.
8:23
καὶ και and; even
εἶπεν επω say; speak
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἔστιν ειμι be
ὡς ως.1 as; how
σὺ συ you
θεὸς θεος God
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
ἄνω ανω.1 upward; above
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
κάτω κατω down; below
φυλάσσων φυλασσω guard; keep
διαθήκην διαθηκη covenant
καὶ και and; even
ἔλεος ελεος mercy
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
τῷ ο the
πορευομένῳ πορευομαι travel; go
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐν εν in
ὅλῃ ολος whole; wholly
τῇ ο the
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
8:21
וָ וְ and
אָשִׂ֨ם ʔāśˌim שׂים put
שָׁ֤ם šˈām שָׁם there
מָקֹום֙ māqôm מָקֹום place
לָֽ lˈā לְ to
הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּרַת֙ kārˌaṯ כרת cut
עִם־ ʕim- עִם with
אֲבֹתֵ֔ינוּ ʔᵃvōṯˈênû אָב father
בְּ bᵊ בְּ in
הֹוצִיאֹ֥ו hôṣîʔˌô יצא go out
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
8:21. et constitui ibi locum arcae in qua foedus est Domini quod percussit cum patribus nostris quando egressi sunt de terra Aegypti
And I have set there a place for the ark, wherein is the covenant of the Lord, which he made with our fathers, when they came out of the land of Egypt.
8:21. And there I have appointed a place for the ark, in which is the covenant of the Lord that he struck with our fathers, when they went forth from the land of Egypt.”
8:21. And I have set there a place for the ark, wherein [is] the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Wherein is the covenant of the Lord - As it is said, Kg1 8:9, that there was nothing in the ark but the two tables of stone, consequently these are called the Covenant, i.e., a sign of the covenant; as our Lord calls the cup the new covenant in his blood, that is, the sign of the new covenant: for This is my body implies, This is the sign or emblem of my body.
3 Kings (1 Kings) 8:22
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: And I have: Kg1 8:5, Kg1 8:6
the covenant: Kg1 8:9; Exo 34:28; Deu 9:9, Deu 9:11, Deu 31:26
Geneva 1599
And I have set there a place for the ark, wherein [is] the (g) covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
(g) The two tables in which the articles of the covenant were written.
John Gill
And I have set there a place for the ark,.... The most holy place:
wherein is the covenant of the Lord; the two tables of stone, on which were the covenant of the Lord, as the Targum:
which he made with our fathers, when he brought them out of the land of Egypt; as in 3Kings 8:9.
John Wesley
The covenant - The tables of the covenant, wherein the conditions of God's covenant with Israel are written.
8:228:22: Եւ յարեա՛ւ Սողոմոն յերեսաց սեղանոյն Տեառն՝ առաջի ամենայն եկեղեցւոյն Իսրայէլի, եւ տարածեա՛ց զձեռս իւր յերկինս,
22 Սողոմոնը ամբողջ Իսրայէլի ժողովրդի ներկայութեամբ կանգնեց Տիրոջ զոհասեղանի առջեւ, ձեռքերը երկինք տարածեց
22 Սողոմոն Տէրոջը սեղանին առջեւ Իսրայէլի բոլոր ժողովուրդին առջեւ կայնելով՝ ձեռքերը դէպի երկինք տարածեց
Եւ յարեաւ Սողոմոն յերեսաց սեղանոյն Տեառն առաջի ամենայն եկեղեցւոյն Իսրայելի, եւ տարածեաց զձեռս իւր յերկինս:

8:22: Եւ յարեա՛ւ Սողոմոն յերեսաց սեղանոյն Տեառն՝ առաջի ամենայն եկեղեցւոյն Իսրայէլի, եւ տարածեա՛ց զձեռս իւր յերկինս,
22 Սողոմոնը ամբողջ Իսրայէլի ժողովրդի ներկայութեամբ կանգնեց Տիրոջ զոհասեղանի առջեւ, ձեռքերը երկինք տարածեց
22 Սողոմոն Տէրոջը սեղանին առջեւ Իսրայէլի բոլոր ժողովուրդին առջեւ կայնելով՝ ձեռքերը դէպի երկինք տարածեց
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 И стал Соломон пред жертвенником Господним впереди всего собрания Израильтян, и воздвиг руки свои к небу,
8:24 ἃ ος who; what ἐφύλαξας φυλασσω guard; keep τῷ ο the δούλῳ δουλος subject σου σου of you; your Δαυιδ δαβιδ Dabid; Thavith τῷ ο the πατρί πατηρ father μου μου of me; mine καὶ και and; even ἐλάλησας λαλεω talk; speak ἐν εν in τῷ ο the στόματί στομα mouth; edge σου σου of you; your καὶ και and; even ἐν εν in χερσίν χειρ hand σου σου of you; your ἐπλήρωσας πληροω fulfill; fill ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he
8:22 וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart כָּל־ kol- כֹּל whole קְהַ֣ל qᵊhˈal קָהָל assembly יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out כַּפָּ֖יו kappˌāʸw כַּף palm הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:22. stetit autem Salomon ante altare Domini in conspectu ecclesiae Israhel et expandit manus suas in caelumAnd Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and spread forth his hands towards heaven,
22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:
8:22. Then Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and he extended his hands toward heaven.
8:22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:
And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:

8:22 И стал Соломон пред жертвенником Господним впереди всего собрания Израильтян, и воздвиг руки свои к небу,
8:24
ος who; what
ἐφύλαξας φυλασσω guard; keep
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
πατρί πατηρ father
μου μου of me; mine
καὶ και and; even
ἐλάλησας λαλεω talk; speak
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
σου σου of you; your
καὶ και and; even
ἐν εν in
χερσίν χειρ hand
σου σου of you; your
ἐπλήρωσας πληροω fulfill; fill
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
8:22
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נֶ֖גֶד nˌeḡeḏ נֶגֶד counterpart
כָּל־ kol- כֹּל whole
קְהַ֣ל qᵊhˈal קָהָל assembly
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out
כַּפָּ֖יו kappˌāʸw כַּף palm
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:22. stetit autem Salomon ante altare Domini in conspectu ecclesiae Israhel et expandit manus suas in caelum
And Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and spread forth his hands towards heaven,
8:22. Then Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and he extended his hands toward heaven.
8:22. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Начиная молитву, Соломон снова обращается к храму, воздевает руки свои к небу и преклоняет колена (ст. 54) на медном амвоне (2: Пар. VI:13). Воздевание рук для молитвы, ср. ст. 38, - древний и постоянный обычай, естественное выражение молитвенного настроения (ср. Исх. IX:29, 31; Ис. I:15; Иов XI:13: и др.) . Преклонение колен при молитве столь же естественное проявление благоговенного молитвенного чувства, встречающееся в Библии задолго до плена вавилонского (Быт. XXIV:26, 52; Иc. XLV:23; Иов I:20: и др.) , вопреки мнению (Бенцингера и др.) , будто обычай коленопреклоненной молитвы послепленного происхождения и будто уже поэтому молитва Соломона могла возникнуть лишь после плена.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's Prayer. B. C. 1003.

22 And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven: 23 And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: 24 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. 25 Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me. 26 And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father. 27 But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? 28 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: 29 That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. 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: and when thou hearest, forgive. 31 If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: 32 Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. 33 When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house: 34 Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers. 35 When 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 thou afflictest them: 36 Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance. 37 If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; 38 What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: 39 Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) 40 That they may fear thee all the days that they live in the land which thou gavest unto our fathers. 41 Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; 42 (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house; 43 Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name. 44 If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: 45 Then hear thou in heaven their prayer and their supplication, and maintain their cause. 46 If 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 captives unto the land of the enemy, far or near; 47 Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; 48 And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: 49 Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause, 50 And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them: 51 For they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron: 52 That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee. 53 For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.
Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa. lvi. 7, compared with Matt. xxi. 13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.
I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, v. 22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata--on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (ch. iii. 11, &c.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.
II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, v. 54, where he is said to rise from his knees; compare 2 Chron. vi. 13. Kneeling is the most proper posture for prayer, Eph. iii. 14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking." 2. He spread forth his hands towards heaven, and (as it should seem by v. 54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.
III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,
1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself ("There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: "Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee." (2.) He gives him thanks for what he had done, in particular, for his family (v. 24): "Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him." The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.
2. He sues for grace and favour from God.
(1.) That God would perform to him and his the mercy which he had promised, v. 25, 26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: "Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season." Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2 Cor. i. 10. Solomon repeats the promise (v. 25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (v. 26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2 Sam. vii. 25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.
(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (v. 29), that he would graciously own it, and so put an honour upon it. To this purpose,
[1.] He premises, First, A humble admiration of God's gracious condescension (v. 27): "But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence--the earth, that is corrupt, and overspread with sin--cursed, and reserved to fire? Lord, how is it?" Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: "The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory." Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.
[2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, v. 28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (v. 29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (v. 30): "Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things." a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Dan. vi. 10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.
[3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.
First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, v. 31, 32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Matt. xxiii. 16, 18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.
Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.
a. In case of public judgments, war (v. 33), want of rain (v. 35), famine, or pestilence (v. 37), and he ends with an et cetera--any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, (a.) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee." It is sin that makes all the mischief. (b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. (c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (v. 35) and turn again to God (v. 33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [d.] That he would then remove the judgment, and redress the grievance, whatever it might be--not only accept the prayer, but give in the mercy prayed for.
b. In case of personal afflictions, v. 38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee." He does not mention particulars, so numerous, so various, are the grievances of the children of men. (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards 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 heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. (b.) He refers all cases of this kind, that should be brought hither, to God. [a.] To his omniscience: "Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens" (these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only." The hearts of kings are not unsearchable to God. [b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [c.] To his mercy: Hear, and forgive, and do (v. 39), that they may fear thee all their days, v. 40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.
c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. (a.) He supposed that there would be many such (v. 41, 42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness." (b.) He begged that God would accept and answer the proselyte's prayer (v. 43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Exod. xii. 49), so there was one gospel for both. (c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel." So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.
d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, v. 44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory." Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.
e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. (a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. (b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, v. 46. (c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (v. 47), and in the land of their enemies will return to God, whom they had forsaken in their own land. (d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (v. 48), for his sake who gave them that land, chose that city, and to whose honour that house was built. (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, v. 49, 50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Ps. cvi. 46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. (f.) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (v. 51), separated from among all people to be so and by distinguishing favours appropriated to thee," v. 53.
Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, v. 52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.
Adam Clarke: Commentary on the Bible - 1831
8:22: Stood - He ascended the brazen scaffold, five cubits long, and five cubits broad, and three cubits high, and then kneeled down upon his knees, with his hands spread up to heaven, and offered up the following prayer: see Kg1 8:54, and Ch2 5:12, Ch2 5:13.
And spread forth his hands toward heaven - This was a usual custom in all nations: in prayer the hands were stretched out to heaven, as if to invite and receive assistance from thence; while, humbly kneeling on their knees, they seemed acknowledge at once their dependence and unworthiness. On this subject I have spoken elsewhere. In the Scriptures we meet with several examples of the kind: Hear my voice - when I Lift Up My Hands toward thy holy oracle; Psa 28:2. Lift Up Your Hands in the sanctuary, and bless the Lord; Psa 134:2. Let my prayer be set forth - and the Lifting Up of My Hands as the evening sacrifice; Psa 141:2. And see Ti1 2:8, etc.
In heathen writers examples are not less frequent:
Sustulit exutas vinclis ad sidera Palmas.
Vos aeterni ignes, et non violabile vestrum Testor numen, ait.
Virg. Aen. lib. ii., ver. 153.
Ye lamps of heaven, he said, and Lifted High His Hands, now free; thou venerable sky, Inviolable powers!
And that they kneeled down when supplicating I have also proved. Of this too the Scriptures afford abundant evidence, as do also the heathen writers.
I need add but one word: -
Et Genbius Pronis supplex, similisque roganti,
Circumfert tacitos, tanquam sun brachia, vultus.
Ovid, Met. lib. iii., f. 3, ver. 240.
Indeed, so universal were these forms in praying, that one of the heathens has said, "All men, in praying, lift up their hands to heaven.
3 Kings (1 Kings) 8:24
Albert Barnes: Notes on the Bible - 1834
8:22: The margin reference shows that the king was so placed as to be seen by all present, and that, before beginning his prayer, he knelt down upon his knees (compare Kg1 8:54).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Ch2 6:12; Ezr 9:5; Job 11:13; Psa 28:2, Psa 63:4; Isa 1:15; Ti1 2:8
stood before the altar: Kg1 8:54; Kg2 11:14, Kg2 23:3; Ch2 6:12, Ch2 13-42
spread forth: Exo 9:29, Exo 9:33
Carl Friedrich Keil and Franz Delitzsch

Second Act of the feast of dedication: Solomon's dedicatory prayer (cf. 2 Chron 6:12-42). - 3Kings 8:22. "Then Solomon stood before the altar of Jehovah in front of all the assembly of Israel, and stretched out his hands towards heaven." It is evident from 3Kings 8:54 that Solomon uttered the prayer which follows upon his knees. The Chronicles contain the same account as we have here, with this addition, that it is said to have taken place on a "scaffold," or kind of pulpit (כּיּור) specially erected for the purpose.
(Note: Bttcher is right in his assertion, that the opinion expressed by Thenius and Cappellus, that this passage in the Chronicles has been dropped out of our text through a copyist's oversight, is a very improbable one; although the reasons he assigns are for the most part untenable. The omission may be explained in a very simple manner, from the fact that the introduction of this circumstance had no bearing upon the design or contents of the dedicatory prayer.)
The altar, to the front of which Solomon went, was the altar of burnt-offering in the court, where the congregation was gathered together. The expression ישׂ כּל־קהל נגד favours the idea that Solomon offered the prayer upon his knees with his face turned towards the congregation, and not with his back to the people and his face turned towards the temple, as Thenius supposes. - The substance of the prayer is closely connected with the prayer of Moses, especially with the blessings and curses therein (vid., Lev 26 and Deut 28). Commencing with the praise of God, who "keepeth covenant and truth" towards His servants, and has thus far performed to His servant David the promise that He gave him (3Kings 8:23, 3Kings 8:24), Solomon entreats the Lord still further to fulfil this promise of His (3Kings 8:25, 3Kings 8:26), and to keep His eyes constantly open over the temple, to hearken to the prayers of His people, and to avert the curse threatened against sinners from all who shall call upon Him in this temple (vv. 27-53).
3Kings 8:23-24
By granting the blessing promised to His people, the Lord has hitherto proved Himself to be the true and only God in heaven and on earth, who keepeth covenant and mercy with those who walk before Him with all their heart. This acknowledgment provides the requisite confidence for offering the prayer which is sure of an answer (Mt 21:22; Mk 11:24; Jas 1:6). For אל אין־כּמוך, compare Ex 15:11 with Deut 4:39; 2Kings 7:22; 2Kings 22:32; Ps 86:8. "Who keepeth covenant and mercy," verbatim the same as in Deut 7:9. The promise given to His servant David (2 Sam 7), the fulfilment of which the commencement now lay before their eyes (cf. 3Kings 8:20, 3Kings 8:21), was an emanation from the covenant faithfulness of God. "As it is this day," as in 3Kings 3:6.
3Kings 8:25
The expression "and now" (ועתּה) introduces the prayer for the further fulfilment of the promise, never to allow a successor upon the throne to be wanting to David, in the same conditional form in which David had uttered the hope in 3Kings 2:4, and in which the Lord had renewed the promise to Solomon during the building of the temple (3Kings 6:12-13). In על־כּסּא ישׁב מלּפני, instead of כּסּא מעל in 3Kings 2:4, the divine rejection is more distinctly indicated.
3Kings 8:26
3Kings 8:26 is not merely a repetition of the prayer in 3Kings 8:25, as Thenius supposes, but forms the introduction to the prayers which follow for the hearing of all the prayer presented before the Lord in the temple. The words, "let Thy words be verified, which Thou spakest unto Thy servant David," contain something more than a prayer for the continual preservation of the descendants of David upon the throne, for the fulfilment of which Solomon prayed in 3Kings 8:25. They refer to the whole of the promise in 2Kings 7:12-16. The plural דּבריך (Chethb) points back to כּל־הדּברים in 2Kings 7:17, and is not to be altered into the singular after the Keri. The singular יאמן is used as it frequently is with the subject in the plural, when the verb precedes (cf. Ewald. 316, a., 1). Solomon has here in mind one particular point in the promise, viz., that God would not withdraw His mercy from the seed of David, even when it sinned. This is evident from what follows, where he mentions simply cases of transgression, and prays that they may be forgiven.
3Kings 8:27-28
3Kings 8:26 are closely connected in this sense: keep Thy words that were spoken to David; for although this temple cannot hold Thine infinite divine nature, I know that Thou wilt have respect to the prayer of Thy servant, to keep Thine eyes open over this temple, to hear every prayer which Thy people shall bring before Thee therein. וּפנית in 3Kings 8:28 continues the optative נא יאמן in 3Kings 8:26; and 3Kings 8:27 contains an intermediate thought, with which Solomon meets certain contracted ideas of the gracious presence of God in the temple. כּי (3Kings 8:27) signifies neither but, nevertheless, atque (Bttcher), nor "as" (Thenius, Bertheau); and the assertion that 3Kings 8:27 is the commencement of a new section is overthrown by the inadmissible rendering of וּפנית, "but Thou turnest Thyself" (Thenius). - With the words, "Should God really dwell upon the earth! behold, the heaven and the heaven of heavens (i.e., the heavens in their widest extent, cf. Deut 10:14) cannot contain Thee, to say nothing (כּי אף; cf. Ewald, 354, c.) of this house which I have built," in which the infinitude of God and His exaltation above the world are expressed as clearly and forcibly as possible, Solomon does not intend to guard against the delusion that God really dwells in temples (J. D. Mich.), but simply to meet the erroneous idea that He dwells in the temple as men dwell in a house, namely, shut up within it, and not also outside and above it, - a delusion which sometimes forced its way into the unspiritual nation but which was always attacked by the prophets (cf. Mic 3:11; Jer 7:4, etc.). For it is evident that Solomon did combine with his clear perception of the infinite exaltation of God a firm belief in His real presence in the temple, and did not do homage to the abstract idealism of the rationalists, not merely from his declaration in 3Kings 8:12. that he had built this temple as a dwelling-place for God, but also from the substance of all the following prayers, and primarily from the general prayer in 3Kings 8:28, 3Kings 8:29, that God would take this temple under His special protection, and hearken to every prayer directed towards it. The distinction between תּפלּה, תּחנּה, and רנּה is the following: תּפלּה denotes prayer in general, praise, supplication, and thanksgiving; תּחנּה, supplication or entreaty, prayer for help and mercy; and רנּה, jubilation, prayer as the joyous utterance of praise and thanksgiving.
3Kings 8:29-32
"That Thine eyes may be open upon this house night and day." אל־הבּית, speciali quadam providentia in hanc domum directi (Mich.). The following clause, "upon the place of which Thou hast said, My name shall be there" (namely, 2Kings 7:13, implicite), contains within itself the ground upon which the prayer rests. Because the name of God will be in the temple, i.e., because God will manifest His gracious presence there, He will also keep His eyes open upon it, so as to hear the prayer of Solomon directed towards it. הזּה המּקום אל (toward this place): because Solomon also was prayer in the court towards the temple. - In 3Kings 8:30, "and hear the supplication of Thy servant and of Thy people Israel," he begins by asking that those prayers may be heard which the king and people shall henceforth bring before God in the temple. ושׁמעתּ corresponds to וּפנית in 3Kings 8:28, and is more precisely defined by the following תּשׁמע ואתּה (as for these prayers), Thou wilt hear them up to the place of Thine abode, to heaven. אל שׁמע is a pregnant expression: to hear the prayer, which ascends to heaven. In the Chronicles we find throughout the explanatory מן. The last words, "hear and forgive," must be left in their general form, and not limited by anything to be supplied. Nothing but forgiveness of sin can remove the curse by which transgression is followed.
This general prayer is then particularized from 3Kings 8:31 onwards by the introduction of seven special petitions for an answer in the different cases in which, in future, prayers may be offered to God in the temple. The first prayer (3Kings 8:31, 3Kings 8:32) has reference to the oaths sworn in the temple, the sanctity of which God is asked to protect. "If a man sin against his neighbour, and an oath be laid upon him, to cause him to swear, and he come (and) swear before the altar in this house, then wilt Thou hear," etc. אשׁר את does not mean either "granted that" (Thenius) or "just when" (Ewald, 533, a.), although אם is used in the Chronicles, and we might render it freely "when;" but את is simply an accusative particle, serving to introduce the following clause, in the sense of "as for," or "with regard to (such a case as) that a man sins" (vid., Ewald, 277, a.). אלה וּבא cannot be taken as anything but an asyndeton. For if אלה were a substantive, it would have the article (האלה) provided it were the subject, and the verb would be written בּאה; and if it were the object, we should have בּאלה, as in Neh 10:30 (cf. Ezek 17:13). The prayer refers to the cases mentioned in Ex 22:6-12 and Lev 26:17, when property entrusted to any one had been lost or injured, or when a thing had been found and the finding was denied, or when an act of fraud had been committed; in which cases the law required not only compensation with the addition of a fifth of its value, but also a trespass-offering as an expiation of the sin committed by taking a false oath. But as this punishment could only be inflicted when the guilty person afterwards confessed his guilt, many false oaths might have been sworn in the cases in question and have remained unpunished, so far as men were concerned. Solomon therefore prays that the Lord will hear every such oath that shall have been sworn before the altar, and work (עשׂית), i.e., actively interpose, and judge His servants, to punish the guilty and justify the innocent. The construction השּׁמים תּשׁמע (3Kings 8:32, 3Kings 8:34, 3Kings 8:36, etc.) can be explained more simply from the adverbial use of the accusative (Ewald, 300, b.), than from השּׁמים אל in 3Kings 8:30. בּראשׁו דּרכּו תּת, to give (bring) his way upon his head, i.e., to cause the merited punishment to fall upon him (cf. Ezek 9:10; Ezek 11:21, etc.). רשׁע הרשׁרע and צדּיק הצדּיק recall Deut 25:2. For כּצדקתו לו תּת compare 2Kings 22:21, 2Kings 22:25. - The following cases are all taken from Lev 26 and Deut 28.
3Kings 8:33-34
The second petition, - "If Thy people Israel are smitten by the enemy, because they have sinned against Thee, and they turn to Thee and confess Thy name, ... then hear ... and bring them back into the land," - refers to the threatenings in Lev 26:17 and Deut 28:25, where the nation is threatened with defeat and subjugation on the part of enemies, who shall invade the land, in which case prisoners of war are carried away into foreign lands, but the mass of the people remain in the land, so that they who are beaten can pray to the Lord in the temple, that He will forgive them their sin, save them out of the power of the enemy, and bring back the captives and fugitives into their fatherland.
3Kings 8:35-36
The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Lev 26:19; Deut 11:17; Deut 28:23. תענם כּי, because Thou humblest them (lxx, Vulg.); not "that Thou hearest them" (Chald. and others). תורם כּי, because Thou teachest them the good way. These words correspond to כי תענם, and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer.
3Kings 8:37-40
The fourth prayer relates to the removal of other land-plagues: famine (Lev 26:19-20, and Lev 26:26; Deut 28:23); pestilence (Lev 26:25); blight and mildew in the corn (Deut 28:22); locusts (חסיל, devourer, is connected with ארבּה without a copula, - in the Chronicles by Vv, - to depict the plague of locusts more vividly before their eyes after Deut 28:38); oppression by enemies in their own land; lastly, plagues and diseases of all kinds, such as are threatened against the rebellious in Lev 26:16 and Deut 28:59-61. יצר is not the imperfect Kal of צוּר (Ges., Dietr., Frst, Olsh. Gramm. p. 524), but the imperfect Hiphil of הצר in Deut 28:52, as in Neh 9:27; and the difficult expression שׁעריו בּארץ is probably to be altered into שׁ בּארץ, whilst שׁעריו is either to be taken as a second object to יצר, as Luther supposes, or as in apposition to בּארץ, in the land (in) his gates, as Bertheau assumes. The assertion of Thenius, that all the versions except the Vulgate are founded upon the reading עריו בּעחת, is incorrect. יהיה כּי is omitted after kaal-machalaah, since Solomon dropped the construction with which he commenced, and therefore briefly summed up all the prayers, addressed to God under the various chastisements here named, in the expression כּל־תּחנּה כּל־תּפלּה, which is placed absolutely at the opening of 3Kings 8:38. וגו ידעוּן אשׁר, "when they perceive each one the stroke of his heart," i.e., not dolor animi quem quisque sentit (Vatab., C. a Lap.), but the plague regarded as a blow falling upon the heart, in other words, as a chastisement inflicted upon him by God. In all these cases may God hear his prayer, and do and give to every one according to his way. תּדע אשׁר, "as Thou knowest his heart," i.e., as is profitable for every one according to the state of his heart of his disposition. God can do this, because He knows the hearts of all men (cf. Jer 17:10). The purpose assigned for all this hearing of prayer (3Kings 8:40), viz., "that they may fear Thee," etc., is the same as in Deut 4:10.
3Kings 8:41-43
The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Num 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Ex 15:14; Ex 18:1; Josh 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Num 22). הנּכרי אל does not mean "as for the foreigners" (Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in 3Kings 8:43, as אל שׁמע frequently occurs (Bertheau).
3Kings 8:42
3Kings 8:42 is a parenthesis inserted in explanation of שׁמך למען: "for they will hear," etc. The strong hand and the outstretched arm are connected together as a standing expression for the wondrous manifestations of the divine omnipotence in the guidance of Israel, as in Deut 4:34; Deut 5:15, etc. With והתפּלּל וּבא the מארץ וּבא in 3Kings 8:41 is resumed, and the main thought continued.
3Kings 8:43
The reason for the hearing of the prayers of foreigners is "that all nations may know Thy name to fear Thee," etc., as in Deut 28:10. An examination of this original passage, from which וגו על נקרא שׁמך כּי is taken and transferred to the temple, shows that the common explanations of this phrase, viz., "that this house is called after Thy name," or "that Thy name is invoked over this temple (at its dedication)," are erroneous. The name of the Lord is always used in the Scriptures to denote the working of God among His people or in His kingdom (see at 2Kings 6:2). The naming of this name over the nation, the temple, etc., presupposes the working of God within it, and denotes the confession and acknowledgment of that working. This is obvious from such passages as Jer 14:9, where the expression "Thy name is called over us" is only a further explanation of the word "Thou art in the midst of us;" and from Is 63:19, where "we are they over whom Thou hast not ruled from eternity" is equivalent to "over whom Thy name has not been called." The name of Jehovah will be named over the temple, when Jehovah manifests His gracious presence within it in such a manner, that the nations who pray towards it experience the working of the living God within His sanctuary. It is in this sense that it is stated in 2Kings 6:2 that the name of Jehovah is named above the ark of the covenant (see the Comm. in loc.). - There are no cases on record of the worship of foreigners in connection with Solomon's temple, though there are in connection with the temple built after the captivity (vid., Josephus, Ant. xi. 8, 5, that of Alexander the Great; xii. 2, 5ff., that of Ptolemaeus Philadelphus; and 2 Macc. 3:2, 3, that of Seleucus).
3Kings 8:44-45
Finally, in 3Kings 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in 3Kings 8:44, 3Kings 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh, in 3Kings 8:46-50, is, if it should be carried away by enemies on account of its sins.
(Note: Bertheau (on Chron.) has already proved that there is no force in the arguments by which Thenius attempts to show, on doctrinal grounds, that 3Kings 8:44-51 are an interpolated addition. As he correctly observes, "it is, on the contrary, quite in harmony with the original plan, that the two cases are also anticipated, in which the prayers of Israelites who are at a distance from the seat of the sanctuary are directed towards the temple, since it is perfectly appropriate that the prayers of the Israelites at the place of the sanctuary are mentioned first, then the prayers of foreigners at the same place, and lastly the prayers of Israelites, who, because they are not in Jerusalem, are obliged to content themselves with turning their faces towards the temple. We might also point to the fact that it is probably intentional that exactly seven cases are enumerated, inasmuch as in enumerations of this kind, which are not restricted by the nature of the case to any definite measure, such a number as seven easily furnishes an outward limit," - or more correctly: because seven as a sacred or covenant number was more appropriate than any other to embrace all prayers addressed to God.)
By the expression in 3Kings 8:44, "in the way which Thou sendest them," the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך:" i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל, "to Jehovah," instead of "to Thee," is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית, and secure them justice (cf. Deut 10:18; Ps 9:5, etc.).
3Kings 8:46-49
In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Lev 26:33, Lev 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deut 28:45., Deut 28:64, and Deut 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ, "and they take it to heart," compare Deut 4:39, and without the object, Deut 30:1; not "they feel remorse," as Thenius supposes, because the Hiphil cannot have this reflective signification (Bttcher). The confession of sin in 3Kings 8:47, רשׁענוּ והעוינוּ חטאנוּ, was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Dan 9:5; Ps 106:6). חטא, to slip, labi, depicts sin as a wandering from right; העוה, to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Is 57:20).
3Kings 8:50-53
לרחמים וּנתתּם: literally, "and make (place) them for compassion before their captors, that they may have compassion upon them," i.e., cause them to meet with compassion from their enemies, who have carried them away. - In 3Kings 8:51-53 Solomon closes with general reasons, which should secure the hearing of his prayer on the part of God. Bertheau follows the earlier commentators in admitting that these reasons refer not merely to the last petitions, but to all the preceding ones.
(Note: Seb. Schmidt has already given the following explanation: "These things which I have asked for myself and for my people do Thou, O Lord, because it is for Thy people that I have prayed, and I am their king: therefore hear Thou the prayers of Thy servant and Thy people. For in 3Kings 8:52 he makes mention of his own case and of the cases of all the rest, in which they would call upon the Lord.)
The plea "for they are Thy people," etc. (3Kings 8:51), is taken from Deut 4:10; and that in 3Kings 8:53, "Thou didst separate them," etc., is taken from Lev 20:24, Lev 20:26, compared with Ex 19:5. וגו עיניך להיות, "that Thine eyes may be opened," follows upon ושׁמעתּ ("then hear Thou") in 3Kings 8:49; just as 3Kings 8:29 at the commencement of the prayer follows upon וּפנית in 3Kings 8:28. The recurrence of the same expression shows that the prayer is drawing to a close, and is rounded off by a return to the thought with which it opened. "As Thou spakest by Moses" points back to Ex 19:5. - In 2Chron 6:40-42 the conclusion of the prayer is somewhat altered, and closes with the appeal to the Lord to cause salvation and grace to go forth from the temple over His people.
John Gill
And Solomon stood before the altar of the Lord,.... The altar of the burnt offering in the court of the priests, where he prayed the following prayer; and which altar was typical of Christ, who is always to be in sight in prayer, and through whom all sacrifices of prayer and praise become acceptable to God. In 2Chron 6:13 he is said to stand upon a scaffold of brass, five cubits long, five broad, and three high, which stood in the midst of the court; it was a sort of a pulpit, round, as a laver, for which the word is sometimes used, and on which he kneeled:
in the presence of all the congregation of Israel; who stood in the great court before him, called the court of Israel:
and spread forth his hands toward heaven; and hence it appears, that though Solomon stood before the altar, he did not lay hold on it with his hands, as the Heathens did when they prayed; for they say (y), that prayer alone does not appease the Deity, unless he that prays also lays hold on the altar with his hands; hence altars, at first, as we are told (z), were called "ansae"; and lifting up or spreading the hands towards heaven was a proper gesture with the Greeks and Romans (a).
(y) Macrob. Saturnal. l. 3. c. 2. Vid. Sperling. de Baptism. Ethiac, c. 6. p. 103. (z) Varro Rer. Divin. l. 5. apud ib. (a) Homer. Iliad. 3. ver. 275. & 6. ver. 301. Vid. Barth. Animadv. ad Claudian. in Rufin. l. 2. ver. 205.
John Wesley
Stood - Upon a scaffold set up for him in the court of the people, 2Chron 6:13.
Robert Jamieson, A. R. Fausset and David Brown
HIS PRAYER. (1Ki. 8:22-61)
Solomon stood before the altar--This position was in the court of the people, on a brazen scaffold erected for the occasion (2Chron 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (3Kings 8:54; compare 2Chron 6:24) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki. 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [3Kings 8:56-61].
8:238:23: եւ ասէ. Տէր Աստուած Իսրայէլի. չի՛ք իբրեւ զքեզ Աստուած յերկինս ՚ի վե՛ր եւ յերկիր ՚ի խոնարհ՝ որ պահեցեր զուխտ եւ զողորմութիւն ծառայի քում գնացելոյ առաջի քոյ ամենայն սրտիւ իւրով.
23 եւ ասաց. «Տէ՛ր Աստուած Իսրայէլի, չկայ քեզ նման Աստուած վերեւում՝ երկնքում, ու ներքեւում՝ երկրի վրայ. դու պահում ես ուխտը եւ ողորմածութիւն ցուցաբերում քո ծառայի նկատմամբ, որը սրտանց գնում է քո առջեւից:
23 Ու ըսաւ. «Ո՛վ Տէր Աստուած Իսրայէլի, վերը երկինքը ու վարը երկրի վրայ քեզի պէս Աստուած չկայ, որ քու առջեւդ իրենց բոլոր սրտովը քալող ծառաներուդ հետ ուխտ ու ողորմութիւն կը պահես։
եւ ասէ. Տէր Աստուած Իսրայելի, չիք իբրեւ զքեզ Աստուած յերկինս ի վեր եւ յերկիր ի խոնարհ, որ պահեցեր զուխտ եւ զողորմութիւն [193]ծառայի քում գնացելոյ առաջի քո ամենայն սրտիւ իւրով:

8:23: եւ ասէ. Տէր Աստուած Իսրայէլի. չի՛ք իբրեւ զքեզ Աստուած յերկինս ՚ի վե՛ր եւ յերկիր ՚ի խոնարհ՝ որ պահեցեր զուխտ եւ զողորմութիւն ծառայի քում գնացելոյ առաջի քոյ ամենայն սրտիւ իւրով.
23 եւ ասաց. «Տէ՛ր Աստուած Իսրայէլի, չկայ քեզ նման Աստուած վերեւում՝ երկնքում, ու ներքեւում՝ երկրի վրայ. դու պահում ես ուխտը եւ ողորմածութիւն ցուցաբերում քո ծառայի նկատմամբ, որը սրտանց գնում է քո առջեւից:
23 Ու ըսաւ. «Ո՛վ Տէր Աստուած Իսրայէլի, վերը երկինքը ու վարը երկրի վրայ քեզի պէս Աստուած չկայ, որ քու առջեւդ իրենց բոլոր սրտովը քալող ծառաներուդ հետ ուխտ ու ողորմութիւն կը պահես։
zohrab-1805▾ eastern-1994▾ western am▾
8:238:23 и сказал: Господи Боже Израилев! нет подобного Тебе Бога на небесах вверху и на земле внизу; Ты хранишь завет и милость к рабам Твоим, ходящим пред Тобою всем сердцем своим.
8:25 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel φύλαξον φυλασσω guard; keep τῷ ο the δούλῳ δουλος subject σου σου of you; your τῷ ο the Δαυιδ δαβιδ Dabid; Thavith τῷ ο the πατρί πατηρ father μου μου of me; mine ἃ ος who; what ἐλάλησας λαλεω talk; speak αὐτῷ αυτος he; him λέγων λεγω tell; declare οὐκ ου not ἐξαρθήσεταί εξαιρω lift out / up; remove σου σου of you; your ἀνὴρ ανηρ man; husband ἐκ εκ from; out of προσώπου προσωπον face; ahead of μου μου of me; mine καθήμενος καθημαι sit; settle ἐπὶ επι in; on θρόνου θρονος throne Ισραηλ ισραηλ.1 Israel πλὴν πλην besides; only ἐὰν εαν and if; unless φυλάξωνται φυλασσω guard; keep τὰ ο the τέκνα τεκνον child σου σου of you; your τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him τοῦ ο the πορεύεσθαι πορευομαι travel; go ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καθὼς καθως just as / like ἐπορεύθης πορευομαι travel; go ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my
8:23 וַ wa וְ and יֹּאמַ֗ר yyōmˈar אמר say יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֵין־ ʔên- אַיִן [NEG] כָּמֹ֣וךָ kāmˈôḵā כְּמֹו like אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens מִ mi מִן from מַּ֔עַל mmˈaʕal מַעַל top וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from תָּ֑חַת ttˈāḥaṯ תַּחַת under part שֹׁמֵ֤ר šōmˈēr שׁמר keep הַ ha הַ the בְּרִית֙ bbᵊrîṯ בְּרִית covenant וְֽ wᵊˈ וְ and הַ ha הַ the חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty לַ la לְ to עֲבָדֶ֕יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant הַ ha הַ the הֹלְכִ֥ים hōlᵊḵˌîm הלך walk לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לִבָּֽם׃ libbˈām לֵב heart
8:23. et ait Domine Deus Israhel non est similis tui Deus in caelo desuper et super terra deorsum qui custodis pactum et misericordiam servis tuis qui ambulant coram te in toto corde suoAnd said: Lord God of Israel, there is no God like thee, in heaven above, or on the earth beneath: who keepest covenant and mercy with thy servants, that have walked before thee with all their heart:
23. and he said, O LORD, the God of Israel, there is no God like thee, in heaven above, or on earth beneath; who keepest covenant and mercy with thy servants, that walk before thee with all their heart:
8:23. And he said: “Lord God of Israel, there is no God like you, in heaven above, nor on the earth below. You preserve covenant and mercy with your servants, who walk before you with all their heart.
8:23. And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:
And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:

8:23 и сказал: Господи Боже Израилев! нет подобного Тебе Бога на небесах вверху и на земле внизу; Ты хранишь завет и милость к рабам Твоим, ходящим пред Тобою всем сердцем своим.
8:25
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
φύλαξον φυλασσω guard; keep
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
πατρί πατηρ father
μου μου of me; mine
ος who; what
ἐλάλησας λαλεω talk; speak
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
οὐκ ου not
ἐξαρθήσεταί εξαιρω lift out / up; remove
σου σου of you; your
ἀνὴρ ανηρ man; husband
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
μου μου of me; mine
καθήμενος καθημαι sit; settle
ἐπὶ επι in; on
θρόνου θρονος throne
Ισραηλ ισραηλ.1 Israel
πλὴν πλην besides; only
ἐὰν εαν and if; unless
φυλάξωνται φυλασσω guard; keep
τὰ ο the
τέκνα τεκνον child
σου σου of you; your
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καθὼς καθως just as / like
ἐπορεύθης πορευομαι travel; go
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
8:23
וַ wa וְ and
יֹּאמַ֗ר yyōmˈar אמר say
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֵין־ ʔên- אַיִן [NEG]
כָּמֹ֣וךָ kāmˈôḵā כְּמֹו like
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
מִ mi מִן from
מַּ֔עַל mmˈaʕal מַעַל top
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
תָּ֑חַת ttˈāḥaṯ תַּחַת under part
שֹׁמֵ֤ר šōmˈēr שׁמר keep
הַ ha הַ the
בְּרִית֙ bbᵊrîṯ בְּרִית covenant
וְֽ wᵊˈ וְ and
הַ ha הַ the
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
לַ la לְ to
עֲבָדֶ֕יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
הַ ha הַ the
הֹלְכִ֥ים hōlᵊḵˌîm הלך walk
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לִבָּֽם׃ libbˈām לֵב heart
8:23. et ait Domine Deus Israhel non est similis tui Deus in caelo desuper et super terra deorsum qui custodis pactum et misericordiam servis tuis qui ambulant coram te in toto corde suo
And said: Lord God of Israel, there is no God like thee, in heaven above, or on the earth beneath: who keepest covenant and mercy with thy servants, that have walked before thee with all their heart:
8:23. And he said: “Lord God of Israel, there is no God like you, in heaven above, nor on the earth below. You preserve covenant and mercy with your servants, who walk before you with all their heart.
8:23. And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-26: (2: Пар. VI:14-17): вступление молитвы Соломона. Благодарение Богу за исполнение обетованного Давиду построения храма (ст. 23-24) и прошение об укреплении династии Давида на престоле (ср. II:4; III:6; блаж. Феодорит, вопр. 27).
Albert Barnes: Notes on the Bible - 1834
8:23: Compare Deu 7:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Lord God: Gen 33:20; Exo 3:15
no God: Exo 15:11; Sa1 2:2; Sa2 7:22; Psa 35:10, Psa 86:8, Psa 89:6-8, Psa 113:5; Isa 40:18, Isa 40:25; Jer 10:6, Jer 10:16; Mic 7:18
who keepest: Deu 7:9; Neh 1:5, Neh 9:32; Psa 89:3-5; Dan 9:4; Mic 7:19, Mic 7:20; Luk 1:72
walk before: Kg1 2:4, Kg1 3:6, Kg1 6:12; Gen 17:1; Kg2 20:3
Geneva 1599
And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with (h) all their heart:
(h) Truthfully and without hypocrisy.
John Gill
And he said, Lord God of Israel,.... Their covenant God and Father, whereby he was distinguished from all the gods of the Gentiles:
there is no god like thee; in heaven above or on earth beneath; none among the angels in heaven, nor among kings and civil magistrates on earth, who both are sometimes called "Elohim" gods; but only in a figurative sense, and not to be compared with the one only true God, for the perfection of his nature, or the works of his hands:
who keepest covenant and mercy with thy servants that walk before thee with all their heart; performs his promises, by which he both declares his mercy or goodness and his faithfulness to such who walk before him, in his ways, and according to his word, in the sincerity and uprightness of their hearts.
8:248:24: պահե՛լ ծառայի քում Դաւթի հօր իմոյ, զոր խոստացա՛ր նմա, եւ խօսեցար բերանով քով, եւ ձեռօք քովք կատարեցեր որպէս եւ յաւուր յայսմիկ։
24 Դու պահեցիր քո ծառային՝ իմ հայր Դաւթին տուած խոստումդ. ինչ որ քո բերանով ասել էիր, քո ձեռքով էլ կատարեցիր, ինչպէս այսօր:
24 Դուն քու ծառայիդ, իմ հօրս Դաւիթին ըրած խոստումդ պահեցիր ու բերնովդ ըսածդ ձեռքովդ կատարեցիր, ինչպէս այսօր կ’երեւնայ։
պահել ծառայի քում Դաւթի հօր իմոյ զոր խոստացար նմա եւ խօսեցար բերանով քով, եւ ձեռօք քովք կատարեցեր որպէս եւ յաւուր յայսմիկ:

8:24: պահե՛լ ծառայի քում Դաւթի հօր իմոյ, զոր խոստացա՛ր նմա, եւ խօսեցար բերանով քով, եւ ձեռօք քովք կատարեցեր որպէս եւ յաւուր յայսմիկ։
24 Դու պահեցիր քո ծառային՝ իմ հայր Դաւթին տուած խոստումդ. ինչ որ քո բերանով ասել էիր, քո ձեռքով էլ կատարեցիր, ինչպէս այսօր:
24 Դուն քու ծառայիդ, իմ հօրս Դաւիթին ըրած խոստումդ պահեցիր ու բերնովդ ըսածդ ձեռքովդ կատարեցիր, ինչպէս այսօր կ’երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:248:24 Ты исполнил рабу Твоему Давиду, отцу моему, что говорил ему; что изрек Ты устами Твоими, то в сей день совершил рукою Твоею.
8:26 καὶ και and; even νῦν νυν now; present κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel πιστωθήτω πιστοω make faithful δὴ δη in fact τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your τῷ ο the Δαυιδ δαβιδ Dabid; Thavith τῷ ο the πατρί πατηρ father μου μου of me; mine
8:24 אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמַ֗רְתָּ šāmˈartā שׁמר keep לְ lᵊ לְ to עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֔י ʔāvˈî אָב father אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֖רְתָּ dibbˌartā דבר speak לֹ֑ו lˈô לְ to וַ wa וְ and תְּדַבֵּ֥ר ttᵊḏabbˌēr דבר speak בְּ bᵊ בְּ in פִ֛יךָ fˈîḵā פֶּה mouth וּ û וְ and בְ vᵊ בְּ in יָדְךָ֥ yāḏᵊḵˌā יָד hand מִלֵּ֖אתָ millˌēṯā מלא be full כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:24. qui custodisti servo tuo David patri meo quae locutus es ei ore locutus es et manibus perfecisti ut et haec dies probatWho hast kept with thy servant David, my father, what thou hast promised him: with thy mouth thou didst speak, and with thy hands thou hast performed, as this day proveth.
24. who 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.
8:24. You have fulfilled, for your servant David, my father, that which you said to him. With your mouth, you spoke; and with your hands, you completed; just this day proves.
8:24. 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.
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:

8:24 Ты исполнил рабу Твоему Давиду, отцу моему, что говорил ему; что изрек Ты устами Твоими, то в сей день совершил рукою Твоею.
8:26
καὶ και and; even
νῦν νυν now; present
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
πιστωθήτω πιστοω make faithful
δὴ δη in fact
τὸ ο the
ῥῆμά ρημα statement; phrase
σου σου of you; your
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
τῷ ο the
πατρί πατηρ father
μου μου of me; mine
8:24
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמַ֗רְתָּ šāmˈartā שׁמר keep
לְ lᵊ לְ to
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֔י ʔāvˈî אָב father
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבַּ֖רְתָּ dibbˌartā דבר speak
לֹ֑ו lˈô לְ to
וַ wa וְ and
תְּדַבֵּ֥ר ttᵊḏabbˌēr דבר speak
בְּ bᵊ בְּ in
פִ֛יךָ fˈîḵā פֶּה mouth
וּ û וְ and
בְ vᵊ בְּ in
יָדְךָ֥ yāḏᵊḵˌā יָד hand
מִלֵּ֖אתָ millˌēṯā מלא be full
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:24. qui custodisti servo tuo David patri meo quae locutus es ei ore locutus es et manibus perfecisti ut et haec dies probat
Who hast kept with thy servant David, my father, what thou hast promised him: with thy mouth thou didst speak, and with thy hands thou hast performed, as this day proveth.
8:24. You have fulfilled, for your servant David, my father, that which you said to him. With your mouth, you spoke; and with your hands, you completed; just this day proves.
8:24. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:24: Who has kept with thy servant David - This is in reference to Sa2 7:13, where God promises to David that Solomon shall build a house for the name of the Lord. The temple being now completed, this promise was literally fulfilled.
3 Kings (1 Kings) 8:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: thou spakest: Kg1 8:15; Sa2 7:12, Sa2 7:16; Ch2 6:14, Ch2 6:15
John Gill
Who hast kept with thy servant David my father that thou promisedst him..... Concerning a son, his successor, and the builder of the temple:
thou, spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day; the temple being now finished by him, see 3Kings 8:15.
John Wesley
Hast kept - That branch of thy promise concerning the building of this house by David's son.
8:258:25: Եւ ա՛րդ Տէր՝ Աստուած Իսրայէլի, պահեա՛ ծառայի քում Դաւթի հօր իմոյ, զոր խօսեցար նմա եւ ասացեր. Ո՛չ բարձցի քո այր յերեսաց իմոց որ նստիցի յաթոռ Իսրայէլի, միայն թէ զգուշասցին որդիք քո ճանապարհաց իւրեանց գնալ առաջի իմ, որպէս եւ գնացեր դու առաջի իմ[3535]։[3535] Ոսկան. Որպէս եւ դու գնացեր. իսկ յայլս չիք՝ դու։
25 Արդ, Տէ՛ր Աստուած Իսրայէլի, կատարի՛ր քո Դաւիթ ծառային՝ իմ հօրը տուած քո այն խոստումը, թէ՝ “Մարդ չի պակասելու Իսրայէլի գահի վրայից, միայն թէ քո որդիները հաստատ հետեւեն իրենց ճանապարհին՝ ընթանալով իմ առջեւից, ինչպէս դու ես ընթանում իմ առջեւից”:
25 Եւ հիմա, ո՛վ Տէր Աստուած Իսրայէլի, պահէ այն խոստումդ, զոր քու ծառայիդ՝ իմ հօրս Դաւիթին՝ ըրիր ու ըսիր. ‘Իմ առջեւս Իսրայէլին աթոռին վրայ նստող մարդ քեզմէ պակաս պիտի չըլլայ. միայն թէ քու որդիներդ իրենց ճամբաներուն զգուշութիւն ընեն ու իմ առջեւս քալեն, ինչպէս դուն իմ առջեւս քալեցիր’։
Եւ արդ, Տէր, Աստուած Իսրայելի, պահեա ծառայի քում Դաւթի հօր իմոյ զոր խօսեցար նմա եւ ասացեր. Ոչ բարձցի քո այր յերեսաց իմոց որ նստիցի յաթոռ Իսրայելի, միայն թէ զգուշասցին որդիք քո ճանապարհաց իւրեանց գնալ առաջի իմ, որպէս եւ գնացեր առաջի իմ:

8:25: Եւ ա՛րդ Տէր՝ Աստուած Իսրայէլի, պահեա՛ ծառայի քում Դաւթի հօր իմոյ, զոր խօսեցար նմա եւ ասացեր. Ո՛չ բարձցի քո այր յերեսաց իմոց որ նստիցի յաթոռ Իսրայէլի, միայն թէ զգուշասցին որդիք քո ճանապարհաց իւրեանց գնալ առաջի իմ, որպէս եւ գնացեր դու առաջի իմ[3535]։
[3535] Ոսկան. Որպէս եւ դու գնացեր. իսկ յայլս չիք՝ դու։
25 Արդ, Տէ՛ր Աստուած Իսրայէլի, կատարի՛ր քո Դաւիթ ծառային՝ իմ հօրը տուած քո այն խոստումը, թէ՝ “Մարդ չի պակասելու Իսրայէլի գահի վրայից, միայն թէ քո որդիները հաստատ հետեւեն իրենց ճանապարհին՝ ընթանալով իմ առջեւից, ինչպէս դու ես ընթանում իմ առջեւից”:
25 Եւ հիմա, ո՛վ Տէր Աստուած Իսրայէլի, պահէ այն խոստումդ, զոր քու ծառայիդ՝ իմ հօրս Դաւիթին՝ ըրիր ու ըսիր. ‘Իմ առջեւս Իսրայէլին աթոռին վրայ նստող մարդ քեզմէ պակաս պիտի չըլլայ. միայն թէ քու որդիներդ իրենց ճամբաներուն զգուշութիւն ընեն ու իմ առջեւս քալեն, ինչպէս դուն իմ առջեւս քալեցիր’։
zohrab-1805▾ eastern-1994▾ western am▾
8:258:25 И ныне, Господи Боже Израилев, исполни рабу Твоему Давиду, отцу моему, то, что говорил Ты ему, сказав: >.
8:27 ὅτι οτι since; that εἰ ει if; whether ἀληθῶς αληθως truly κατοικήσει κατοικεω settle ὁ ο the θεὸς θεος God μετὰ μετα with; amid ἀνθρώπων ανθρωπος person; human ἐπὶ επι in; on τῆς ο the γῆς γη earth; land εἰ ει if; whether ὁ ο the οὐρανὸς ουρανος sky; heaven καὶ και and; even ὁ ο the οὐρανὸς ουρανος sky; heaven τοῦ ο the οὐρανοῦ ουρανος sky; heaven οὐκ ου not ἀρκέσουσίν αρκεω enough; content σοι σοι you πλὴν πλην besides; only καὶ και and; even ὁ ο the οἶκος οικος home; household οὗτος ουτος this; he ὃν ος who; what ᾠκοδόμησα οικοδομεω build τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your
8:25 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel שְׁ֠מֹר šᵊmˌōr שׁמר keep לְ lᵊ לְ to עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant דָוִ֤ד ḏāwˈiḏ דָּוִד David אָבִי֙ ʔāvˌî אָב father אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֤רְתָּ dibbˈartā דבר speak לֹּו֙ llˌô לְ to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹא־ lō- לֹא not יִכָּרֵ֨ת yikkārˌēṯ כרת cut לְךָ֥ lᵊḵˌā לְ to אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from לְּ llᵊ לְ to פָנַ֔י fānˈay פָּנֶה face יֹשֵׁ֖ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֣א kissˈē כִּסֵּא seat יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel רַ֠ק rˌaq רַק only אִם־ ʔim- אִם if יִשְׁמְר֨וּ yišmᵊrˌû שׁמר keep בָנֶ֤יךָ vānˈeʸḵā בֵּן son אֶת־ ʔeṯ- אֵת [object marker] דַּרְכָּם֙ darkˌām דֶּרֶךְ way לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָלַ֖כְתָּ hālˌaḵtā הלך walk לְ lᵊ לְ to פָנָֽי׃ fānˈāy פָּנֶה face
8:25. nunc igitur Domine Deus Israhel conserva famulo tuo David patri meo quae locutus es ei dicens non auferetur de te vir coram me qui sedeat super thronum Israhel ita tamen si custodierint filii tui viam suam ut ambulent coram me sicut tu ambulasti in conspectu meoNow, therefore, O Lord God of Israel, keep with thy servant David, my father, what thou hast spoken to him, saying: There shall not be taken away of thee a man in my sight, to sit on the throne of Israel: yet so that thy children take heed to their way, that they walk before me as thou hast walked in my sight.
25. Now 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 a man in my sight to sit on the throne of Israel; if only thy children take heed to their way to walk before me as thou hast walked before me.
8:25. Now therefore, O Lord God of Israel, fulfill, for your servant David, my father, that which you spoke to him, saying, ‘There shall not be taken away from you a man before me, who may sit upon the throne of Israel, if only your sons will guard their way, so that they walk before me, just as you have walked in my sight.’
8:25. Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.
Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me:

8:25 И ныне, Господи Боже Израилев, исполни рабу Твоему Давиду, отцу моему, то, что говорил Ты ему, сказав: <<не прекратится у тебя пред лицем Моим сидящий на престоле Израилевом, если только сыновья твои будут держаться пути своего, ходя предо Мною так, как ты ходил предо Мною>>.
8:27
ὅτι οτι since; that
εἰ ει if; whether
ἀληθῶς αληθως truly
κατοικήσει κατοικεω settle
ο the
θεὸς θεος God
μετὰ μετα with; amid
ἀνθρώπων ανθρωπος person; human
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
εἰ ει if; whether
ο the
οὐρανὸς ουρανος sky; heaven
καὶ και and; even
ο the
οὐρανὸς ουρανος sky; heaven
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
οὐκ ου not
ἀρκέσουσίν αρκεω enough; content
σοι σοι you
πλὴν πλην besides; only
καὶ και and; even
ο the
οἶκος οικος home; household
οὗτος ουτος this; he
ὃν ος who; what
ᾠκοδόμησα οικοδομεω build
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
8:25
וְ wᵊ וְ and
עַתָּ֞ה ʕattˈā עַתָּה now
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שְׁ֠מֹר šᵊmˌōr שׁמר keep
לְ lᵊ לְ to
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
דָוִ֤ד ḏāwˈiḏ דָּוִד David
אָבִי֙ ʔāvˌî אָב father
אֵת֩ ʔˌēṯ אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֤רְתָּ dibbˈartā דבר speak
לֹּו֙ llˌô לְ to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לֹא־ lō- לֹא not
יִכָּרֵ֨ת yikkārˌēṯ כרת cut
לְךָ֥ lᵊḵˌā לְ to
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
לְּ llᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
יֹשֵׁ֖ב yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֣א kissˈē כִּסֵּא seat
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
רַ֠ק rˌaq רַק only
אִם־ ʔim- אִם if
יִשְׁמְר֨וּ yišmᵊrˌû שׁמר keep
בָנֶ֤יךָ vānˈeʸḵā בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכָּם֙ darkˌām דֶּרֶךְ way
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָלַ֖כְתָּ hālˌaḵtā הלך walk
לְ lᵊ לְ to
פָנָֽי׃ fānˈāy פָּנֶה face
8:25. nunc igitur Domine Deus Israhel conserva famulo tuo David patri meo quae locutus es ei dicens non auferetur de te vir coram me qui sedeat super thronum Israhel ita tamen si custodierint filii tui viam suam ut ambulent coram me sicut tu ambulasti in conspectu meo
Now, therefore, O Lord God of Israel, keep with thy servant David, my father, what thou hast spoken to him, saying: There shall not be taken away of thee a man in my sight, to sit on the throne of Israel: yet so that thy children take heed to their way, that they walk before me as thou hast walked in my sight.
8:25. Now therefore, O Lord God of Israel, fulfill, for your servant David, my father, that which you spoke to him, saying, ‘There shall not be taken away from you a man before me, who may sit upon the throne of Israel, if only your sons will guard their way, so that they walk before me, just as you have walked in my sight.’
8:25. Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:25: Solomon's prayer is, perhaps, generally for the fulfillment of all the promises made to David in connection with the building of the temple. But there seems to be special allusion in this verse to the promise recorded in Psa 132:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:25: keep with thy: Kg1 2:4; Sa2 7:27-29; Ch1 17:23-27; Luk 1:68-72
There shall not: etc. Heb. There shall not be cut off unto thee a man from my sight, Jer 33:17-26
so that: Heb. only if
thy children: Kg1 2:4, Kg1 9:4-6; Ch1 28:9; Ch2 6:16, Ch2 6:17
John Gill
Therefore now, Lord God of Israel, keep with thy servant David my father that thou promisedst him,.... That as he had fulfilled one part of his promise respecting himself, his immediate successor, so that he would fulfil the other respecting his more remote offspring:
saying, there shall not fail thee a man in my sight, to sit on the throne of Israel; one of David's posterity to inherit his throne and kingdom, but with this proviso:
so that thy children takes heed to their way; in what way they walk, and how they walk in it:
that they walk before me as thou hast walked before me; meaning as David walked, see Ps 132:11.
John Wesley
Keep - Make good the other branch of thy promise.
8:268:26: Եւ ա՛րդ Տէր՝ Աստուած Իսրայէլի, հաւատարի՛մ լիցի բանն քո զոր խօսեցար ծառայի քում Դաւթի հօր իմոյ,
26 Արդ, Տէ՛ր Աստուած Իսրայէլի, թող իրագործուեն քեզ ծառայ իմ հայր Դաւթին ասած քո խօսքերը:
26 Եւ հիմա, ո՛վ Աստուած Իսրայէլի, թող քու ծառայիդ՝ իմ հօրս Դաւիթին՝ ըսած խօսքդ հաստատուի։
Եւ արդ, Տէր, Աստուած Իսրայելի, հաւատարիմ լիցի բանն քո զոր խօսեցար ծառայի քում Դաւթի հօր իմոյ:

8:26: Եւ ա՛րդ Տէր՝ Աստուած Իսրայէլի, հաւատարի՛մ լիցի բանն քո զոր խօսեցար ծառայի քում Դաւթի հօր իմոյ,
26 Արդ, Տէ՛ր Աստուած Իսրայէլի, թող իրագործուեն քեզ ծառայ իմ հայր Դաւթին ասած քո խօսքերը:
26 Եւ հիմա, ո՛վ Աստուած Իսրայէլի, թող քու ծառայիդ՝ իմ հօրս Դաւիթին՝ ըսած խօսքդ հաստատուի։
zohrab-1805▾ eastern-1994▾ western am▾
8:268:26 И ныне, Боже Израилев, да будет верно слово Твое, которое Ты изрек рабу Твоему Давиду, отцу моему!
8:28 καὶ και and; even ἐπιβλέψῃ επιβλεπω look on ἐπὶ επι in; on τὴν ο the δέησίν δεησις petition μου μου of me; mine κύριε κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἀκούειν ακουω hear τῆς ο the τέρψεως τερψις who; what ὁ ο the δοῦλός δουλος subject σου σου of you; your προσεύχεται προσευχομαι pray ἐνώπιόν ενωπιος in the face; facing σου σου of you; your πρὸς προς to; toward σὲ σε.1 you σήμερον σημερον today; present
8:26 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel יֵאָ֤מֶן yēʔˈāmen אמן be firm נָא֙ nˌā נָא yeah דְּבָ֣רְךָ֔דבריך *dᵊvˈārᵊḵˈā דָּבָר word אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבַּ֔רְתָּ dibbˈartā דבר speak לְ lᵊ לְ to עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant דָּוִ֥ד dāwˌiḏ דָּוִד David אָבִֽי׃ ʔāvˈî אָב father
8:26. et nunc Deus Israhel firmentur verba tua quae locutus es servo tuo David patri meoAnd now, Lord God of Israel, let thy words be established, which thou hast spoken to thy servant David, my father.
26. Now therefore, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.
8:26. And now, O Lord God of Israel, establish your words, which you spoke to your servant David, my father.
8:26. And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.
And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father:

8:26 И ныне, Боже Израилев, да будет верно слово Твое, которое Ты изрек рабу Твоему Давиду, отцу моему!
8:28
καὶ και and; even
ἐπιβλέψῃ επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
δέησίν δεησις petition
μου μου of me; mine
κύριε κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἀκούειν ακουω hear
τῆς ο the
τέρψεως τερψις who; what
ο the
δοῦλός δουλος subject
σου σου of you; your
προσεύχεται προσευχομαι pray
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
πρὸς προς to; toward
σὲ σε.1 you
σήμερον σημερον today; present
8:26
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יֵאָ֤מֶן yēʔˈāmen אמן be firm
נָא֙ nˌā נָא yeah
דְּבָ֣רְךָ֔דבריך
*dᵊvˈārᵊḵˈā דָּבָר word
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבַּ֔רְתָּ dibbˈartā דבר speak
לְ lᵊ לְ to
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
דָּוִ֥ד dāwˌiḏ דָּוִד David
אָבִֽי׃ ʔāvˈî אָב father
8:26. et nunc Deus Israhel firmentur verba tua quae locutus es servo tuo David patri meo
And now, Lord God of Israel, let thy words be established, which thou hast spoken to thy servant David, my father.
8:26. And now, O Lord God of Israel, establish your words, which you spoke to your servant David, my father.
8:26. And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:26: And now: Kg1 8:23; Exo 24:10; Sa1 1:17; Psa 41:13; Isa 41:17, Isa 45:3
let thy word: Sa2 7:25-29; Ch2 1:9; Psa 119:49; Jer 11:5; Eze 36:36, Eze 36:37
John Gill
And now, O God of Israel, let thy word, I pray thee, be verified,.... Truly made good, and punctually performed:
which thou spakest unto thy servant David my father; the same request in other words, repeated to show his ardent and vehement desire to have it fulfilled.
8:278:27: թէ բնակիցէ՞ Աստուած ընդ մարդկան որ ՚ի վերայ երկրի. եթէ երկինք՝ եւ երկնի՛ց երկինք չե՛ն քեզ բաւական, արդ զիա՞րդ տունս զոր շինեցի։
27 Մի՞թէ Աստուած բնակուելու է մարդկանց հետ երկրի վրայ: Եթէ երկինքն ու երկնքի անսահմանութիւնները քեզ բաւական չեն, ապա ինչպէ՞ս կարող է բաւականացնել իմ շինած այս տունը:
27 «Բայց միթէ Աստուած իրաւցնէ երկրի վրայ պիտի բնակի՞։ Ահա երկինք ու երկինքներու երկինքը քեզ չեն կրնար պարունակել. ո՞ւր կը մնայ այս իմ շինած տունս։
Թէ [194]բնակիցէ՞ Աստուած ընդ մարդկան որ ի վերայ երկրի. եթէ`` երկինք եւ երկնից երկինք չեն քեզ բաւական, արդ զիա՞րդ տունս զոր շինեցի:

8:27: թէ բնակիցէ՞ Աստուած ընդ մարդկան որ ՚ի վերայ երկրի. եթէ երկինք՝ եւ երկնի՛ց երկինք չե՛ն քեզ բաւական, արդ զիա՞րդ տունս զոր շինեցի։
27 Մի՞թէ Աստուած բնակուելու է մարդկանց հետ երկրի վրայ: Եթէ երկինքն ու երկնքի անսահմանութիւնները քեզ բաւական չեն, ապա ինչպէ՞ս կարող է բաւականացնել իմ շինած այս տունը:
27 «Բայց միթէ Աստուած իրաւցնէ երկրի վրայ պիտի բնակի՞։ Ահա երկինք ու երկինքներու երկինքը քեզ չեն կրնար պարունակել. ո՞ւր կը մնայ այս իմ շինած տունս։
zohrab-1805▾ eastern-1994▾ western am▾
8:278:27 Поистине, Богу ли жить на земле? Небо и небо небес не вмещают Тебя, тем менее сей храм, который я построил [имени Твоему];
8:29 τοῦ ο the εἶναι ειμι be ὀφθαλμούς οφθαλμος eye; sight σου σου of you; your ἠνεῳγμένους ανοιγω open up εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what εἶπας επω say; speak ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there τοῦ ο the εἰσακούειν εισακουω heed; listen to τῆς ο the προσευχῆς προσευχη prayer ἧς ος who; what προσεύχεται προσευχομαι pray ὁ ο the δοῦλός δουλος subject σου σου of you; your εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he ἡμέρας ημερα day καὶ και and; even νυκτός νυξ night
8:27 כִּ֚י ˈkî כִּי that הַֽ hˈa הֲ [interrogative] אֻמְנָ֔ם ʔumnˈām אֻמְנָם really יֵשֵׁ֥ב yēšˌēv ישׁב sit אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הִ֠נֵּה hinnˌē הִנֵּה behold הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and שְׁמֵ֤י šᵊmˈê שָׁמַיִם heavens הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens לֹ֣א lˈō לֹא not יְכַלְכְּל֔וּךָ yᵊḵalkᵊlˈûḵā כול comprehend אַ֕ף ʔˈaf אַף even כִּֽי־ kˈî- כִּי that הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּנִֽיתִי׃ bānˈîṯî בנה build
8:27. ergone putandum est quod vere Deus habitet super terram si enim caelum et caeli caelorum te capere non possunt quanto magis domus haec quam aedificaviIs it then to be thought that God should indeed dwell upon earth? for if heaven, and the heavens of heavens, cannot contain thee, how much less this house which I have built?
27. But will God in very deed dwell on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house that I have builded!
8:27. Is it, then, to be understood that truly God would dwell upon the earth? For if heaven, and the heavens of heavens, are not able to contain you, how much less this house, which I have built?
8:27. But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?
But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded:

8:27 Поистине, Богу ли жить на земле? Небо и небо небес не вмещают Тебя, тем менее сей храм, который я построил [имени Твоему];
8:29
τοῦ ο the
εἶναι ειμι be
ὀφθαλμούς οφθαλμος eye; sight
σου σου of you; your
ἠνεῳγμένους ανοιγω open up
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦτον ουτος this; he
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
ὃν ος who; what
εἶπας επω say; speak
ἔσται ειμι be
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
τοῦ ο the
εἰσακούειν εισακουω heed; listen to
τῆς ο the
προσευχῆς προσευχη prayer
ἧς ος who; what
προσεύχεται προσευχομαι pray
ο the
δοῦλός δουλος subject
σου σου of you; your
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
ἡμέρας ημερα day
καὶ και and; even
νυκτός νυξ night
8:27
כִּ֚י ˈkî כִּי that
הַֽ hˈa הֲ [interrogative]
אֻמְנָ֔ם ʔumnˈām אֻמְנָם really
יֵשֵׁ֥ב yēšˌēv ישׁב sit
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
הִ֠נֵּה hinnˌē הִנֵּה behold
הַ ha הַ the
שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
שְׁמֵ֤י šᵊmˈê שָׁמַיִם heavens
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
לֹ֣א lˈō לֹא not
יְכַלְכְּל֔וּךָ yᵊḵalkᵊlˈûḵā כול comprehend
אַ֕ף ʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּנִֽיתִי׃ bānˈîṯî בנה build
8:27. ergone putandum est quod vere Deus habitet super terram si enim caelum et caeli caelorum te capere non possunt quanto magis domus haec quam aedificavi
Is it then to be thought that God should indeed dwell upon earth? for if heaven, and the heavens of heavens, cannot contain thee, how much less this house which I have built?
8:27. Is it, then, to be understood that truly God would dwell upon the earth? For if heaven, and the heavens of heavens, are not able to contain you, how much less this house, which I have built?
8:27. But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-30: (2: Пар. VI:18-21): прошения о принятии Иеговой молений в храме. Но прежде дается ответ на возможное у верующего и мыслящего человека возражение: небо во всей его необъятности (таков смысл выражения: "небо и небо небес" (ср. Втор. X:14); конечно, здесь нет мысли об определенном количестве небес, как учили раввины) не может вместить премирного Бога, тем более рукотворенный храм не может считаться таким жилищем Иеговы, к которому пребывание было как бы прикреплено (ср. Ис. XL:22; LXVI:1): отношение Иеговы к храму Его имени - безусловно свободное снисхождение благодати и милости его к избранному народу (27); но во имя этого избрания народа и храма (ср. Втор. XII:11; 3: Цар. IX:3; 4: Цар. XXI:4), Соломон умоляет Иегову о милостивом принятии молитв в храме Его имени во всякое время (28-30), преимущественно о прощении грехов (30, сл. 34, 36, 39, 46, 50). За этим общим прошением (ст. 29) следуют семь отдельных и более частных прошений (31-53); семеричное число этих прошений может обозначать всю совокупность возможных молений; 7: - число священное, число полноты и совершенства (Быт. XXI:28; Исх. XXXVII:23; Лев. IV:6) и, кроме того, в данном случае вполне аналогично по значению семи прошений молитвы Господней (Мф. VI:9: сл.) .
Adam Clarke: Commentary on the Bible - 1831
8:27: But will God indeed dwell on the earth? - This expression is full of astonishment, veneration, and delight. He is struck with the immensity, dignity, and grandeur of the Divine Being, but especially at his condescension to dwell with men: and though he sees, by his filling the place, that he has come now to make his abode with them, yet he cannot help asking the question, How can such a God dwell in such a place, and with such creatures?
Behold, the heaven - The words are all in the plural number in the Hebrew: השמים ושמי השמים hashshamayim, ushemey hashshamayim; "the heavens, and the heavens of heavens." What do these words imply? That there are systems, and systems of systems, each possessing its sun, its primary and secondary planets, all extending beyond each other in unlimited space, in the same regular and graduated order which we find to prevail in what we call our solar system; which probably, in its thousands of millions of miles in diameter, is, to some others, no more than the area of the lunar orbit to that of the Georgium Sidus. When God, his manifold wisdom, his creative energy, and that space which is unlimited, are considered, it is no hyperbole to say that, although the earth has been created nearly six thousand years ago, suns, the centres of systems, may have been created at so immense a distance that their light has not yet reached our earth, though travelling at the rate of one hundred and ninety thousand miles every second, or upwards of a million times swifter than the motion of a cannon ball! This may be said to be inconceivable; but what is even all this to the vast immensity of space! Had God created a system like ours in every six days since the foundation of the world, and kept every seventh as a Sabbath; and though there might have been by this time [A.M. 5823 ineunte, a.d. 1819, ineunte] three hundred and three thousand five hundred and seventy-five mundane systems, they would occupy but a speck in the inconceivable immensity of space. Reader, all this and millions more is demonstrably possible; and if so, what must God be - illud inexprimibile - who i-n-h-a-b-i-t-e-t-h E-t-e-r-n-i-t-y!
3 Kings (1 Kings) 8:29
Albert Barnes: Notes on the Bible - 1834
8:27: heaven of heavens - Compare Deu 10:14; Psa 148:4. It seems to mean the heaven in its most extended compass. Solomon combines with his belief in Yahweh's special presence in the temple, the strongest conviction that He is no local or finite deity, but is ever present everywhere. Compare Psa 139:7-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:27: But will: Ch2 6:18; Isa 66:1; Joh 1:14; Act 7:48, Act 7:49, Act 17:24; Co2 6:16; Jo1 3:1
the heaven: Deu 10:14; Ch2 2:6; Psa 113:4, Psa 139:7-16; Jer 23:24; Co2 12:2
Geneva 1599
(i) But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?
(i) He is ravished with the admiration of God's mercies, who being incomprehensible and Lord over all will become familiar with men.
John Gill
But will God indeed dwell on the earth?.... Is it true? Can any credit be given to it? Who could ever have thought it, that so great and glorious a Being, who inhabits eternity, dwells in the highest heavens, should ever condescend to dwell on earth? Such was the amazing condescension of Christ, the Son of God, to tabernacle in human nature with men on earth, to which Solomon perhaps might have respect; his temple being the figure of his body, in which the Godhead dwells, Jn 2:19.
behold, the heaven, and the heaven of heavens, cannot contain thee; not, only the visible heavens, but the third heaven, where the throne of God is, and is the habitation of angels and saints; though there God makes the most glorious displays of himself yet he is so immense and infinite, that he is not to be comprehended and circumscribed in any place whatever:
how much less this house that I have builded? Though temples built for idols contain them, and are large enough, yet Solomon had no notion, when he built his temple, though it was for the name of God, that he was restrained to it, but dwelt everywhere, filling heaven and earth with his presence.
John Wesley
But will - Is it possible that the great, and high, and lofty God should stoop so low, as to take up his dwelling amongst men? The heaven - All this vast space of the visible heaven. And heaven, &c. - The third and highest, and therefore the largest heaven, called the heaven of heavens for its eminency and comprehensiveness. Contain - For thy essence reacheth far beyond them, being omnipresent. Much less - 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.
8:288:28: Եւ արդ հայեա՛ց յաղօթս ծառայի քում, եւ ՚ի խնդրուածս իմ, Տէր Աստուած Իսրայէլի, լսե՛լ պաղատանաց աղօթից ծառայի քոյ որ կայ առաջի քո առ քեզ[3536]. [3536] Ոմանք. Յաղօթս ծառայի քո։
28 Արդ, լսի՛ր քո ծառայի աղօթքներն ու իմ խնդրանքները, Տէ՛ր Աստուած Իսրայէլի, լսի՛ր քո ծառայի պաղատագին աղօթքները, որ նա քո առջեւ մատուցում է քեզ:
28 Սակայն, ո՛վ Տէր Աստուած իմ, քու ծառայիդ աղօթքին ու խնդրուածքին նայէ՛ եւ քու ծառայիդ այսօր քու առջեւդ ըրած պաղատանքն ու աղօթքը լսէ՛,
Եւ արդ հայեաց յաղօթս ծառայի քում եւ ի խնդրուածս իմ, Տէր Աստուած [195]Իսրայելի, լսել պաղատանաց աղօթից ծառայի քո որ [196]կայ առաջի քո առ քեզ:

8:28: Եւ արդ հայեա՛ց յաղօթս ծառայի քում, եւ ՚ի խնդրուածս իմ, Տէր Աստուած Իսրայէլի, լսե՛լ պաղատանաց աղօթից ծառայի քոյ որ կայ առաջի քո առ քեզ[3536].
[3536] Ոմանք. Յաղօթս ծառայի քո։
28 Արդ, լսի՛ր քո ծառայի աղօթքներն ու իմ խնդրանքները, Տէ՛ր Աստուած Իսրայէլի, լսի՛ր քո ծառայի պաղատագին աղօթքները, որ նա քո առջեւ մատուցում է քեզ:
28 Սակայն, ո՛վ Տէր Աստուած իմ, քու ծառայիդ աղօթքին ու խնդրուածքին նայէ՛ եւ քու ծառայիդ այսօր քու առջեւդ ըրած պաղատանքն ու աղօթքը լսէ՛,
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8:288:28 но призри на молитву раба Твоего и на прошение его, Господи Боже мой; услышь воззвание и молитву, которою раб Твой умоляет Тебя ныне.
8:30 καὶ και and; even εἰσακούσῃ εισακουω heed; listen to τῆς ο the δεήσεως δεησις petition τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even τοῦ ο the λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ἃ ος who; what ἂν αν perhaps; ever προσεύξωνται προσευχομαι pray εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even σὺ συ you εἰσακούσῃ εισακουω heed; listen to ἐν εν in τῷ ο the τόπῳ τοπος place; locality τῆς ο the κατοικήσεώς κατοικησις settlement; settling σου σου of you; your ἐν εν in οὐρανῷ ουρανος sky; heaven καὶ και and; even ποιήσεις ποιεω do; make καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσῃ ειμι be
8:28 וּ û וְ and פָנִ֜יתָ fānˈîṯā פנה turn אֶל־ ʔel- אֶל to תְּפִלַּ֧ת tᵊfillˈaṯ תְּפִלָּה prayer עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant וְ wᵊ וְ and אֶל־ ʔel- אֶל to תְּחִנָּתֹ֖ו tᵊḥinnāṯˌô תְּחִנָּה supplication יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s) לִ li לְ to שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear אֶל־ ʔel- אֶל to הָֽ hˈā הַ the רִנָּה֙ rinnˌā רִנָּה cry of joy וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the תְּפִלָּ֔ה ttᵊfillˈā תְּפִלָּה prayer אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant מִתְפַּלֵּ֥ל miṯpallˌēl פלל pray לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
8:28. sed respice ad orationem servi tui et ad preces eius Domine Deus meus audi hymnum et orationem quam servus tuus orat coram te hodieBut have regard to the prayer of thy servant, and to his supplications, O Lord, my God: hear the hymn and the prayer, which thy servant prayeth before thee this day:
28. 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 this day:
8:28. Yet look with favor upon the prayer of your servant and upon his petitions, O Lord, my God. Listen to the hymn and the prayer, which your servant prays before you this day,
8:28. 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:
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:

8:28 но призри на молитву раба Твоего и на прошение его, Господи Боже мой; услышь воззвание и молитву, которою раб Твой умоляет Тебя ныне.
8:30
καὶ και and; even
εἰσακούσῃ εισακουω heed; listen to
τῆς ο the
δεήσεως δεησις petition
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ος who; what
ἂν αν perhaps; ever
προσεύξωνται προσευχομαι pray
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
σὺ συ you
εἰσακούσῃ εισακουω heed; listen to
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τῆς ο the
κατοικήσεώς κατοικησις settlement; settling
σου σου of you; your
ἐν εν in
οὐρανῷ ουρανος sky; heaven
καὶ και and; even
ποιήσεις ποιεω do; make
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσῃ ειμι be
8:28
וּ û וְ and
פָנִ֜יתָ fānˈîṯā פנה turn
אֶל־ ʔel- אֶל to
תְּפִלַּ֧ת tᵊfillˈaṯ תְּפִלָּה prayer
עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תְּחִנָּתֹ֖ו tᵊḥinnāṯˌô תְּחִנָּה supplication
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑י ʔᵉlōhˈāy אֱלֹהִים god(s)
לִ li לְ to
שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
רִנָּה֙ rinnˌā רִנָּה cry of joy
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
תְּפִלָּ֔ה ttᵊfillˈā תְּפִלָּה prayer
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
עַבְדְּךָ֛ ʕavdᵊḵˈā עֶבֶד servant
מִתְפַּלֵּ֥ל miṯpallˌēl פלל pray
לְ lᵊ לְ to
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
8:28. sed respice ad orationem servi tui et ad preces eius Domine Deus meus audi hymnum et orationem quam servus tuus orat coram te hodie
But have regard to the prayer of thy servant, and to his supplications, O Lord, my God: hear the hymn and the prayer, which thy servant prayeth before thee this day:
8:28. Yet look with favor upon the prayer of your servant and upon his petitions, O Lord, my God. Listen to the hymn and the prayer, which your servant prays before you this day,
8:28. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:28: Yet have thou: Ch2 6:19; Psa 141:2; Dan 9:17-19; Luk 18:1, Luk 18:7
hearken: Psa 4:1, Psa 5:1, Psa 86:3, Psa 86:6, Psa 86:7, Psa 88:1, Psa 88:2
John Gill
Yet have thou respect to the prayer of thy servant, and to his supplication, O Lord my God,.... Meaning himself, who, though a king acknowledged himself, and esteemed it an honour to be the servant of the Lord, and who was also an humble suppliant of his, and desired his prayers and supplications might be attended to:
to hearken unto the cry and to the prayer which thy servant prayeth before thee this day; the particulars of which follow.
John Wesley
Yet - Tho' thou art not comprehended within this place, yet shew thyself to be graciously present here, by accepting and granting my present requests here tendered unto thee.
8:298:29: լինել բա՛ց աչաց քոց զցայգ եւ զցերեկ, ՚ի տեղւոջս զորմէ ասացեր թէ եղիցի անուն իմ անդ, ՚ի լսել աղօթից զոր աղաչիցէ ծառայ քոյ ՚ի տեղւոջս յայսմիկ ※ ՚ի տուէ եւ ՚ի գիշերի, եւ լուիցե՛ս ձայնի ծառայի քոյ, եւ ժողովրդեան քո Իսրայէլի, զոր կայցեն յաղօթս ՚ի տեղւոջս յայսմիկ[3537]. [3537] Ոմանք. Զոր աղաչէ ծառայ քո։
29 Քո աչքերը գիշեր-ցերեկ թող բաց լինեն այն տեղի վրայ, որի համար ասացիր, թէ քո անունն այնտեղ պէտք է լինի. լսի՛ր այն աղերսանքը, որ քո ծառան գիշեր-ցերեկ առաքում է քեզ այստեղ:
29 Որպէս զի այս տանը վրայ գիշեր ու ցորեկ քու աչքերդ բաց ըլլան, այն տեղին վրայ, որուն համար ըսիր թէ ‘Իմ անունս հոն պիտի ըլլայ’, որպէս զի այստեղ քու ծառայիդ ըրած աղօթքը լսես։
լինել բաց աչաց քոց զցայգ եւ զցերեկ ի տեղւոջս զորմէ ասացեր թէ` Եղիցի անուն իմ անդ, ի լսել աղօթից զոր աղաչէ ծառայ քո ի տեղւոջս յայսմիկ [197]ի տուէ եւ ի գիշերի:

8:29: լինել բա՛ց աչաց քոց զցայգ եւ զցերեկ, ՚ի տեղւոջս զորմէ ասացեր թէ եղիցի անուն իմ անդ, ՚ի լսել աղօթից զոր աղաչիցէ ծառայ քոյ ՚ի տեղւոջս յայսմիկ ※ ՚ի տուէ եւ ՚ի գիշերի, եւ լուիցե՛ս ձայնի ծառայի քոյ, եւ ժողովրդեան քո Իսրայէլի, զոր կայցեն յաղօթս ՚ի տեղւոջս յայսմիկ[3537].
[3537] Ոմանք. Զոր աղաչէ ծառայ քո։
29 Քո աչքերը գիշեր-ցերեկ թող բաց լինեն այն տեղի վրայ, որի համար ասացիր, թէ քո անունն այնտեղ պէտք է լինի. լսի՛ր այն աղերսանքը, որ քո ծառան գիշեր-ցերեկ առաքում է քեզ այստեղ:
29 Որպէս զի այս տանը վրայ գիշեր ու ցորեկ քու աչքերդ բաց ըլլան, այն տեղին վրայ, որուն համար ըսիր թէ ‘Իմ անունս հոն պիտի ըլլայ’, որպէս զի այստեղ քու ծառայիդ ըրած աղօթքը լսես։
zohrab-1805▾ eastern-1994▾ western am▾
8:298:29 Да будут очи Твои отверсты на храм сей день и ночь, на сие место, о котором Ты сказал: >; услышь молитву, которою будет молиться раб Твой на месте сем.
8:31 ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἁμάρτῃ αμαρτανω sin ἕκαστος εκαστος each τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even ἐὰν εαν and if; unless λάβῃ λαμβανω take; get ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἀρὰν αρα.1 cursing; curse τοῦ ο the ἀρᾶσθαι αραομαι he; him καὶ και and; even ἔλθῃ ερχομαι come; go καὶ και and; even ἐξαγορεύσῃ εξαγορευω down; by πρόσωπον προσωπον face; ahead of τοῦ ο the θυσιαστηρίου θυσιαστηριον altar σου σου of you; your ἐν εν in τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he
8:29 לִ li לְ to הְיֹות֩ hᵊyôṯ היה be עֵינֶ֨ךָ ʕênˌeḵā עַיִן eye פְתֻחֹ֜ות fᵊṯuḥˈôṯ פתח open אֶל־ ʔel- אֶל to הַ ha הַ the בַּ֤יִת bbˈayiṯ בַּיִת house הַ ha הַ the זֶּה֙ zzˌeh זֶה this לַ֣יְלָה lˈaylā לַיְלָה night וָ wā וְ and יֹ֔ום yˈôm יֹום day אֶל־ ʔel- אֶל to הַ֨ hˌa הַ the מָּקֹ֔ום mmāqˈôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֔רְתָּ ʔāmˈartā אמר say יִהְיֶ֥ה yihyˌeh היה be שְׁמִ֖י šᵊmˌî שֵׁם name שָׁ֑ם šˈām שָׁם there לִ li לְ to שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear אֶל־ ʔel- אֶל to הַ ha הַ the תְּפִלָּ֔ה ttᵊfillˈā תְּפִלָּה prayer אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:29. ut sint oculi tui aperti super domum hanc nocte et die super domum de qua dixisti erit nomen meum ibi ut exaudias orationem qua orat te servus tuus in loco istoThat thy eyes may be open upon this house, night and day: upon the house of which thou hast said: My name shall be there: that thou mayst hearken to the prayer which thy servant prayeth, in this place to thee:
29. that thine eyes may be open toward this house night and day, even toward the place whereof thou hast said, My name shall be there: to hearken unto the prayer which thy servant shall pray toward this place.
8:29. so that your eyes may be open over this house, night and day, over the house about which you said, ‘My name shall be there,’ so that you may heed the prayer that your servant is praying in this place to you.
8:29. That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.
That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place:

8:29 Да будут очи Твои отверсты на храм сей день и ночь, на сие место, о котором Ты сказал: <<Мое имя будет там>>; услышь молитву, которою будет молиться раб Твой на месте сем.
8:31
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἁμάρτῃ αμαρτανω sin
ἕκαστος εκαστος each
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
ἐὰν εαν and if; unless
λάβῃ λαμβανω take; get
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἀρὰν αρα.1 cursing; curse
τοῦ ο the
ἀρᾶσθαι αραομαι he; him
καὶ και and; even
ἔλθῃ ερχομαι come; go
καὶ και and; even
ἐξαγορεύσῃ εξαγορευω down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
σου σου of you; your
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
8:29
לִ li לְ to
הְיֹות֩ hᵊyôṯ היה be
עֵינֶ֨ךָ ʕênˌeḵā עַיִן eye
פְתֻחֹ֜ות fᵊṯuḥˈôṯ פתח open
אֶל־ ʔel- אֶל to
הַ ha הַ the
בַּ֤יִת bbˈayiṯ בַּיִת house
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
לַ֣יְלָה lˈaylā לַיְלָה night
וָ וְ and
יֹ֔ום yˈôm יֹום day
אֶל־ ʔel- אֶל to
הַ֨ hˌa הַ the
מָּקֹ֔ום mmāqˈôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֔רְתָּ ʔāmˈartā אמר say
יִהְיֶ֥ה yihyˌeh היה be
שְׁמִ֖י šᵊmˌî שֵׁם name
שָׁ֑ם šˈām שָׁם there
לִ li לְ to
שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear
אֶל־ ʔel- אֶל to
הַ ha הַ the
תְּפִלָּ֔ה ttᵊfillˈā תְּפִלָּה prayer
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִתְפַּלֵּ֣ל yiṯpallˈēl פלל pray
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:29. ut sint oculi tui aperti super domum hanc nocte et die super domum de qua dixisti erit nomen meum ibi ut exaudias orationem qua orat te servus tuus in loco isto
That thy eyes may be open upon this house, night and day: upon the house of which thou hast said: My name shall be there: that thou mayst hearken to the prayer which thy servant prayeth, in this place to thee:
8:29. so that your eyes may be open over this house, night and day, over the house about which you said, ‘My name shall be there,’ so that you may heed the prayer that your servant is praying in this place to you.
8:29. That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:29: My name shall be there - I will there show forth my power and my glory by enlightening, quickening, pardoning, sanctifying, and saving all my sincere worshippers.
3 Kings (1 Kings) 8:30
Albert Barnes: Notes on the Bible - 1834
8:29: The choice of Jerusalem as the place seems to have been made by special Rev_elation to David. See Psa 78:68; Psa 132:13; and compare Ch1 22:1.
Toward this place - Better (here and in Kg1 8:30) than the marginal "in." WheRev_er they were, the Jews always worshipped toward the temple. (See margin reference.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:29: That thine: Kg1 8:52; Kg2 19:16; Ch2 6:20, Ch2 6:40, Ch2 7:15, Ch2 16:9; Neh 1:6; Psa 34:15; Dan 9:18
My name: Kg1 8:16, Kg1 8:43 *marg. Kg1 11:36; Exo 20:24; Deu 12:11, Deu 16:2, Deu 16:6, Deu 26:2; Kg2 21:4, Kg2 21:7, Kg2 23:27; Ch2 6:5, Ch2 6:6, Ch2 6:20, Ch2 7:16, Ch2 20:8, Ch2 33:4, Ch2 33:7; Neh 1:9; Joh 14:13, Joh 14:14
toward this place: or, in this place, Dan 6:10
John Gill
That thine eyes may be open towards this house night and day,.... That is, to the people that pray in it, as they are to his righteous ones, Ps 33:14 even towards the place of which thou hast my name shall be there; there should be some displays of his presence, power, and providence, of goodness, grace, and mercy:
that thou mayest hearken unto the prayer which thy servant shall make towards this place; not only to what he should make in it, but to what he should make in his own house, with his face directed towards this, as would be, and was the practice of good people in later times, yea, even when the temple lay in ruins; see Dan 6:10 figuring the respect gracious souls have to Christ by faith in their prayers, in whom the Godhead dwells bodily, see Jon 2:4 and it is observable, according to a Jewish canon (b), one at a distance, in another land, was not only to turn his face to the land of Israel, but direct his heart to Jerusalem, and the temple, and the holy of holies; and if in the land, to Jerusalem, &c. and if in Jerusalem, not only to the temple, and holy of holies, but if behind the mercy seat, he was to turn his face to it; which was a symbol of Christ, the propitiatory and throne of grace, to be looked unto by faith, Rom 3:25.
(b) Schulchan Aruch, par. 1. c. 94. sect. 1.
John Wesley
Open - To behold with an eye of favour. My name - My presence, and glory and grace. This place - This temple, to which Solomon did now look, and towards which, the godly Israelites directed their looks in their prayers.
8:308:30: եւ դու լուիցե՛ս ՚ի տեղւոջ բնակութեան քոյ յերկինս, եւ արասցե՛ս եւ քաւեսցես,
30 Լսի՛ր քո ծառայի ու Իսրայէլի քո ժողովրդի ձայնը, որոնք աղօթքի են կանգնել այստեղ. լսի՛ր քո բնակութեան վայրում՝ երկնքում,
30 Ուրեմն քու ծառայիդ եւ քու ժողովուրդիդ Իսրայէլին այստեղ ըրած աղօթքները լսէ՛. այո՛, քու բնակութեանդ տեղէն, երկնքէն, լսէ՛ ու լսած ատենդ ներէ՛։
Եւ լուիցես ձայնի ծառայի քո եւ ժողովրդեան քո Իսրայելի, զոր կայցեն յաղօթս ի տեղւոջս յայսմիկ. եւ դու լուիցես ի տեղւոջ բնակութեան քո յերկինս:

8:30: եւ դու լուիցե՛ս ՚ի տեղւոջ բնակութեան քոյ յերկինս, եւ արասցե՛ս եւ քաւեսցես,
30 Լսի՛ր քո ծառայի ու Իսրայէլի քո ժողովրդի ձայնը, որոնք աղօթքի են կանգնել այստեղ. լսի՛ր քո բնակութեան վայրում՝ երկնքում,
30 Ուրեմն քու ծառայիդ եւ քու ժողովուրդիդ Իսրայէլին այստեղ ըրած աղօթքները լսէ՛. այո՛, քու բնակութեանդ տեղէն, երկնքէն, լսէ՛ ու լսած ատենդ ներէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
8:308:30 Услышь моление раба Твоего и народа Твоего Израиля, когда они будут молиться на месте сем; услышь на месте обитания Твоего, на небесах, услышь и помилуй.
8:32 καὶ και and; even σὺ συ you εἰσακούσει εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ποιήσεις ποιεω do; make καὶ και and; even κρινεῖς κρινω judge; decide τὸν ο the λαόν λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ἀνομηθῆναι ανομεω lawless δοῦναι διδωμι give; deposit τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him εἰς εις into; for κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the δικαιῶσαι δικαιοω justify δίκαιον δικαιος right; just δοῦναι διδωμι give; deposit αὐτῷ αυτος he; him κατὰ κατα down; by τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him
8:30 וְ wᵊ וְ and שָׁ֨מַעְתָּ֜ šˌāmaʕtˈā שׁמע hear אֶל־ ʔel- אֶל to תְּחִנַּ֤ת tᵊḥinnˈaṯ תְּחִנָּה supplication עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant וְ wᵊ וְ and עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִֽתְפַּֽלְל֖וּ yˈiṯpˈallˌû פלל pray אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ֠ wᵊ וְ and אַתָּה ʔattˌā אַתָּה you תִּשְׁמַ֞ע tišmˈaʕ שׁמע hear אֶל־ ʔel- אֶל to מְקֹ֤ום mᵊqˈôm מָקֹום place שִׁבְתְּךָ֙ šivtᵊḵˌā ישׁב sit אֶל־ ʔel- אֶל to הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and שָׁמַעְתָּ֖ šāmaʕtˌā שׁמע hear וְ wᵊ וְ and סָלָֽחְתָּ׃ sālˈāḥᵊttā סלח forgive
8:30. ut exaudias deprecationem servi tui et populi tui Israhel quodcumque oraverint in loco isto et exaudies in loco habitaculi tui in caelo et cum exaudieris propitius erisThat thou mayst hearken to the supplication of thy servant, and of thy people Israel, whatsoever they shall pray for in this place, and hear them in the place of thy dwelling in heaven; and when thou hearest, shew them mercy.
30. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: yea, hear thou in heaven thy dwelling place; and when thou hearest, forgive.
8:30. So may you heed the supplication of your servant and of your people Israel, whatever they will pray for in this place, and so may you heed them in your dwelling place in heaven. And when you heed, you will be gracious.
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: and when thou hearest, forgive.
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: and when thou hearest, forgive:

8:30 Услышь моление раба Твоего и народа Твоего Израиля, когда они будут молиться на месте сем; услышь на месте обитания Твоего, на небесах, услышь и помилуй.
8:32
καὶ και and; even
σὺ συ you
εἰσακούσει εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ποιήσεις ποιεω do; make
καὶ και and; even
κρινεῖς κρινω judge; decide
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ἀνομηθῆναι ανομεω lawless
δοῦναι διδωμι give; deposit
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
εἰς εις into; for
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
δικαιῶσαι δικαιοω justify
δίκαιον δικαιος right; just
δοῦναι διδωμι give; deposit
αὐτῷ αυτος he; him
κατὰ κατα down; by
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
8:30
וְ wᵊ וְ and
שָׁ֨מַעְתָּ֜ šˌāmaʕtˈā שׁמע hear
אֶל־ ʔel- אֶל to
תְּחִנַּ֤ת tᵊḥinnˈaṯ תְּחִנָּה supplication
עַבְדְּךָ֙ ʕavdᵊḵˌā עֶבֶד servant
וְ wᵊ וְ and
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽתְפַּֽלְל֖וּ yˈiṯpˈallˌû פלל pray
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ֠ wᵊ וְ and
אַתָּה ʔattˌā אַתָּה you
תִּשְׁמַ֞ע tišmˈaʕ שׁמע hear
אֶל־ ʔel- אֶל to
מְקֹ֤ום mᵊqˈôm מָקֹום place
שִׁבְתְּךָ֙ šivtᵊḵˌā ישׁב sit
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
שָׁמַעְתָּ֖ šāmaʕtˌā שׁמע hear
וְ wᵊ וְ and
סָלָֽחְתָּ׃ sālˈāḥᵊttā סלח forgive
8:30. ut exaudias deprecationem servi tui et populi tui Israhel quodcumque oraverint in loco isto et exaudies in loco habitaculi tui in caelo et cum exaudieris propitius eris
That thou mayst hearken to the supplication of thy servant, and of thy people Israel, whatsoever they shall pray for in this place, and hear them in the place of thy dwelling in heaven; and when thou hearest, shew them mercy.
8:30. So may you heed the supplication of your servant and of your people Israel, whatever they will pray for in this place, and so may you heed them in your dwelling place in heaven. And when you heed, you will be gracious.
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: and when thou hearest, forgive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:30: Toward this place - Both tabernacle and temple were types of our Lord Jesus, or of God manifested in the flesh; and he was and is the Mediator between God and man. All prayer, to be acceptable, and to be entitled to a hearing, must go to God through Him. The human nature of Christ is the temple in which dwelt all the fullness of the Godhead bodily; therefore with propriety all prayer must be offered to God through Him. "If they pray toward this place, hear thou in heaven thy dwelling-place; and when thou hearest, forgive." This appears to me to be the true sense and doctrine of this verse.
3 Kings (1 Kings) 8:31
Albert Barnes: Notes on the Bible - 1834
8:30: And when thou hearest, forgive - literally, "both hear and forgive" - i. e., "hear the prayer, and forgive the sin" which alone causes God to chasten men or to withhold from them His choicest blessings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:30: when they shall: Ch2 20:8, Ch2 20:9; Neh 1:5, Neh 1:6
toward this place: or, in this place
and hear: Kg1 8:34, Kg1 8:36, Kg1 8:39, Kg1 8:43, Kg1 8:49; Ch2 6:21; Psa 33:13, Psa 33:14, Psa 113:5, Psa 113:6, Psa 123:1; Ecc 5:2; Isa 57:15; Mat 6:9
forgive: Kg1 8:34, Kg1 8:36, Kg1 8:39; Ch2 7:14; Psa 130:3, Psa 130:4; Dan 9:19; Mat 6:12
John Gill
And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place,.... Not only he desires his prayers might be heard, but those of the people of Israel, then, and at all times in succeeding ages, whenever they should look towards the temple, and to him that was typified by it; to whose blood, righteousness, sacrifice and mediation, the acceptance of prayers with God is to be ascribed:
and hear thou in heaven thy dwellingplace; for though he condescended to take up his residence in the temple, yet his more proper and more glorious dwelling was in heaven, and from whence, notwithstanding the distance of it, he could hear the prayers of his people, and does:
and when thou hearest, forgive; manifest and apply pardoning grace and mercy on account of sins confessed, and repented of; or remove calamities and distresses on account of sin, which sometimes is meant, and frequently in this prayer, by the forgiveness of sin.
John Wesley
In heaven - Which he adds to direct them in their addresses to God in this temple, to lift up their eyes above it, even to heaven, where God's most true, and most glorious dwelling - place is. Forgive - 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.
8:318:31: զոր ինչ ոք մեղիցէ ընկերի իւրում։ Եւ եթէ առցէ ՚ի վերայ նորա անէծս անիծանե՛լ զնա, եւ խոստովա՛ն լիցի առաջի սեղանոյ քոյ ՚ի տանս յայսմիկ,
31 ու ների՛ր նրան, ով կը մեղանչի իր մերձաւորի դէմ: Եթէ մէկը մի մարդու անիծելով մեղք գործելուց յետոյ գայ ու այս տանը, քո զոհասեղանի առաջ զղջայ,
31 «Եթէ մէկը ընկերին դէմ մեղանչէ ու ան ալ երդում ընել տալու համար՝ անոր երդում առաջարկէ ու երդումի համար այս տունը՝ քու սեղանիդ առջեւ՝ գայ,
եւ [198]արասցես եւ քաւեսցես զոր ինչ ոք մեղիցէ ընկերի իւրում. եւ եթէ առցէ ի վերայ նորա անէծս անիծանել զնա, եւ խոստովան լիցի`` առաջի սեղանոյ քո ի տանս յայսմիկ:

8:31: զոր ինչ ոք մեղիցէ ընկերի իւրում։ Եւ եթէ առցէ ՚ի վերայ նորա անէծս անիծանե՛լ զնա, եւ խոստովա՛ն լիցի առաջի սեղանոյ քոյ ՚ի տանս յայսմիկ,
31 ու ների՛ր նրան, ով կը մեղանչի իր մերձաւորի դէմ: Եթէ մէկը մի մարդու անիծելով մեղք գործելուց յետոյ գայ ու այս տանը, քո զոհասեղանի առաջ զղջայ,
31 «Եթէ մէկը ընկերին դէմ մեղանչէ ու ան ալ երդում ընել տալու համար՝ անոր երդում առաջարկէ ու երդումի համար այս տունը՝ քու սեղանիդ առջեւ՝ գայ,
zohrab-1805▾ eastern-1994▾ western am▾
8:318:31 Когда кто согрешит против ближнего своего, и потребует от него клятвы, чтобы он поклялся, и для клятвы придут пред жертвенник Твой в храм сей,
8:33 ἐν εν in τῷ ο the πταῖσαι πταιω stumble τὸν ο the λαόν λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ἐνώπιον ενωπιος in the face; facing ἐχθρῶν εχθρος hostile; enemy ὅτι οτι since; that ἁμαρτήσονταί αμαρτανω sin σοι σοι you καὶ και and; even ἐπιστρέψουσιν επιστρεφω turn around; return καὶ και and; even ἐξομολογήσονται εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even προσεύξονται προσευχομαι pray καὶ και and; even δεηθήσονται δεω bind; tie ἐν εν in τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he
8:31 אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יֶחֱטָ֥א yeḥᵉṭˌā חטא miss אִישׁ֙ ʔîš אִישׁ man לְ lᵊ לְ to רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and נָֽשָׁא־ nˈāšā- נשׁא give loan בֹ֥ו vˌô בְּ in אָלָ֖ה ʔālˌā אָלָה curse לְ lᵊ לְ to הַֽאֲלֹתֹ֑ו hˈaʔᵃlōṯˈô אלה swear וּ û וְ and בָ֗א vˈā בוא come אָלָ֛ה ʔālˈā אָלָה curse לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מִֽזְבַּחֲךָ֖ mˈizbaḥᵃḵˌā מִזְבֵּחַ altar בַּ ba בְּ in † הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:31. si peccaverit homo in proximum suum et habuerit aliquod iuramentum quo teneatur adstrictus et venerit propter iuramentum coram altari tuo in domum tuamIf any man trespass against his neighbour, and have an oath upon him, wherewith he is bound, and come, because of the oath, before thy altar, to thy house,
31. If a man sin against his neighbour, and an oath be laid upon him to cause him to swear, and he come swear before thine altar in this house:
8:31. But if any man sins against his neighbor, and he has any kind of an oath by which he is bound, and he arrives because of the oath, before your altar in your house,
8:31. If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:
If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:

8:31 Когда кто согрешит против ближнего своего, и потребует от него клятвы, чтобы он поклялся, и для клятвы придут пред жертвенник Твой в храм сей,
8:33
ἐν εν in
τῷ ο the
πταῖσαι πταιω stumble
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ἐνώπιον ενωπιος in the face; facing
ἐχθρῶν εχθρος hostile; enemy
ὅτι οτι since; that
ἁμαρτήσονταί αμαρτανω sin
σοι σοι you
καὶ και and; even
ἐπιστρέψουσιν επιστρεφω turn around; return
καὶ και and; even
ἐξομολογήσονται εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
καὶ και and; even
προσεύξονται προσευχομαι pray
καὶ και and; even
δεηθήσονται δεω bind; tie
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
8:31
אֵת֩ ʔˌēṯ אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יֶחֱטָ֥א yeḥᵉṭˌā חטא miss
אִישׁ֙ ʔîš אִישׁ man
לְ lᵊ לְ to
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
נָֽשָׁא־ nˈāšā- נשׁא give loan
בֹ֥ו vˌô בְּ in
אָלָ֖ה ʔālˌā אָלָה curse
לְ lᵊ לְ to
הַֽאֲלֹתֹ֑ו hˈaʔᵃlōṯˈô אלה swear
וּ û וְ and
בָ֗א vˈā בוא come
אָלָ֛ה ʔālˈā אָלָה curse
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מִֽזְבַּחֲךָ֖ mˈizbaḥᵃḵˌā מִזְבֵּחַ altar
בַּ ba בְּ in
הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:31. si peccaverit homo in proximum suum et habuerit aliquod iuramentum quo teneatur adstrictus et venerit propter iuramentum coram altari tuo in domum tuam
If any man trespass against his neighbour, and have an oath upon him, wherewith he is bound, and come, because of the oath, before thy altar, to thy house,
8:31. But if any man sins against his neighbor, and he has any kind of an oath by which he is bound, and he arrives because of the oath, before your altar in your house,
8:31. If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: (2: Пар. VI:22-23). Первый случай, когда имеет быть нужда в милостивом принятии Иеговой молитв в храме, касается случаев проступков с недостаточно ясными уликами. По закону, обличаемый в подобного рода проступке приходил вместе с потерпевшим к жертвеннику Иеговы и клятвой свидетельствовал свою невинность, причем присутствовавший здесь священник изрекал проклятия, имевшие постигнуть его в случае виновности и нераскаянности (Исх. XXII:8, 11; Чис. V:19-21, ср. у проф. Гуляева, цит. соч., с. 222). Эти клятвы включены здесь в число молитв, ибо клятва, по существу своему, есть благоговейное, подобное молитвенному, призывание имени Иеговы (Лев. XIX:12; Втор. VI:13; X:20; Ис. XIVIII:1; Иер. XII:16: и др.) , Которому был посвящен храм, - и даже поставлены на первом месте как выражение ревности Израиля о святости имени Иеговы, - каковая ревность составляла долг Израиля (Сир XXIII:9). Поэтому первое прошение Соломона (ст. 31-32) можно сопоставить с первым прошением молитвы Господней: "да святится имя Твое" (Мф. VI:9).
Adam Clarke: Commentary on the Bible - 1831
8:31: If any man trespass against his neighbor - Solomon puts here seven cases, in all of which the mercy and intervention of God would be indispensably requisite; and he earnestly bespeaks that mercy and intervention on condition that the people pray towards that holy place, and with a feeling heart make earnest supplication.
The First case is one of doubtfulness; where a man has sustained an injury, and charges it on a suspected person, though not able to bring direct evidence of the fact, the accused is permitted to come before the altar of God, and purge himself by his personal oath. Solomon prays that God may not permit a false oath to be taken, but that he will discover the truth, so that the wicked shall be condemned, and the righteous justified.
3 Kings (1 Kings) 8:33
Albert Barnes: Notes on the Bible - 1834
8:31: The oath come before ... - "The oath" is equivalent to "the man who swears the oath." A slight alteration in the present Hebrew text gives the sense "and he (the accused) go and swear before thine altar," etc. The threats and the promises, the punishments and calamities of Kg1 8:31-38 were distinctly named in the Law. See the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:31: If any man: Solomon here puts seven cases, in all of which the mercy and intervention of God would be indispensably requisite; and he earnestly bespeaks that mercy and intervention, on condition that the people pray towards that holy place, and with a feeling heart make earnest supplication to the throne of mercy.
trespass: Ch2 6:22, Ch2 6:23
an oath be laid upon him: Heb. he require an oath of him, Exo 22:8-11; Lev 5:1; Pro 30:9
the oath: Num 5:16-22
Geneva 1599
If any man trespass against his neighbour, (k) and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:
(k) That is, the judge or neighbours.
John Gill
If any man trespass against his neighbour,.... By being unfaithful in a trust committed to him, or the like:
and an oath be laid upon him to cause him to swear; he denying that ever anything was committed to his trust, and there being no witnesses of it, the judge obliges him to take an oath he never had any:
and the oath come before thine altar in this house; where it was taken, as in the presence of God, and as appealing to him: hence in corrupt times they came to swear by the altar, Mt 23:20 and so the Heathens used to take their oaths in the temples of their gods, and at their altars, as the instances of Callicrates (c) and Hannibal (d) show, and others Grotius refers to; yea, they also laid hold on the altar, at least touched it when they swore (e) to give the greater sanction to the oath.
(c) Cornel. Nep. Vit. Dion. l. 10. c. 8. (d) Ib. Hannibal. l. 23. c. 2. (e) Vid. Lydii Dissert de Jurament. c. 4. sect. 7.
John Wesley
Trespass - If he be accused of a trespass. Laid on him - Either by the judge, or by the party accusing him, or by the accused person himself: which was usual, when there were no witnesses. Thine altar - For here God, who was appealed to as witness, was especially present. Hence the Heathens used to swear at their altars.
8:328:32: եւ դու լուիցե՛ս յերկնից, եւ արասցես եւ դատեսցիս զժողովուրդ քո զԻսրայէլ։ Յանօրինե՛լ անօրինին, տա՛լ ըստ ճանապարհաց նորա ՚ի գլուխ նորա. եւ արդարացուցանել զարդարն. տա՛լ նմա ըստ արդարութեան նորա[3538]։ [3538] ՚Ի լուս՛՛. Յերկնից. անցուսցես եւ քաւեսցես եւ դատես՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
32 ապա լսի՛ր նրան երկնքում ու քաւութի՛ւն արա նրան: Դատի՛ր Իսրայէլի քո ժողովրդին, դատապարտի՛ր անօրէնին ու նրանից պահանջի՛ր նրա կատարած մեղքի հատուցումը, իսկ արդարին արդարացրո՛ւ՝ հատուցելով նրան ըստ իր արդարութեան:
32 Այն ատեն դուն երկնքէն լսէ՛ ու կատարէ՛ ու քու ծառաներդ դատէ եւ յանցաւորը դատապարտէ՛ ու անոր ըրածը* անոր գլուխը բե՛ր եւ արդարը արդարացո՛ւր ու անոր արդարութեանը չափովը անոր հատուցում ըրէ՛։
եւ դու լուիցես յերկնից եւ արասցես, եւ դատեսցիս [199]զժողովուրդ քո զԻսրայէլ`` յանօրինել անօրինին, տալ ըստ ճանապարհաց նորա ի գլուխ նորա եւ արդարացուցանել զարդարն` տալ նմա ըստ արդարութեան նորա:

8:32: եւ դու լուիցե՛ս յերկնից, եւ արասցես եւ դատեսցիս զժողովուրդ քո զԻսրայէլ։ Յանօրինե՛լ անօրինին, տա՛լ ըստ ճանապարհաց նորա ՚ի գլուխ նորա. եւ արդարացուցանել զարդարն. տա՛լ նմա ըստ արդարութեան նորա[3538]։
[3538] ՚Ի լուս՛՛. Յերկնից. անցուսցես եւ քաւեսցես եւ դատես՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
32 ապա լսի՛ր նրան երկնքում ու քաւութի՛ւն արա նրան: Դատի՛ր Իսրայէլի քո ժողովրդին, դատապարտի՛ր անօրէնին ու նրանից պահանջի՛ր նրա կատարած մեղքի հատուցումը, իսկ արդարին արդարացրո՛ւ՝ հատուցելով նրան ըստ իր արդարութեան:
32 Այն ատեն դուն երկնքէն լսէ՛ ու կատարէ՛ ու քու ծառաներդ դատէ եւ յանցաւորը դատապարտէ՛ ու անոր ըրածը* անոր գլուխը բե՛ր եւ արդարը արդարացո՛ւր ու անոր արդարութեանը չափովը անոր հատուցում ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
8:328:32 тогда Ты услышь с неба и произведи суд над рабами Твоими, обвини виновного, возложив поступок его на голову его, и оправдай правого, воздав ему по правде его.
8:34 καὶ και and; even σὺ συ you εἰσακούσῃ εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσῃ ειμι be ταῖς ο the ἁμαρτίαις αμαρτια sin; fault τοῦ ο the λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀποστρέψεις αποστρεφω turn away; alienate αὐτοὺς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ἔδωκας διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him
8:32 וְ wᵊ וְ and אַתָּ֣ה׀ ʔattˈā אַתָּה you תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make וְ wᵊ וְ and שָׁפַטְתָּ֣ šāfaṭtˈā שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant לְ lᵊ לְ to הַרְשִׁ֣יעַ haršˈîₐʕ רשׁע be guilty רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way בְּ bᵊ בְּ in רֹאשֹׁ֑ו rōšˈô רֹאשׁ head וּ û וְ and לְ lᵊ לְ to הַצְדִּ֣יק haṣdˈîq צדק be just צַדִּ֔יק ṣaddˈîq צַדִּיק just לָ֥ lˌā לְ to תֶת ṯˌeṯ נתן give לֹ֖ו lˌô לְ to כְּ kᵊ כְּ as צִדְקָתֹֽו׃ ס ṣiḏqāṯˈô . s צְדָקָה justice
8:32. tu exaudies in caelo et facies et iudicabis servos tuos condemnans impium et reddens viam suam super caput eius iustificansque iustum et retribuens ei secundum iustitiam suamThen hear thou in heaven: and do and judge thy servants, condemning the wicked, and bringing his way upon his own head, and justifying the just, and rewarding him according to his justice.
32. then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.
8:32. you will hear in heaven, and you will act and judge your servants, condemning the impious, and repaying his own way upon his own head, but justifying the just, and rewarding him in accord with his justice.
8:32. Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness:

8:32 тогда Ты услышь с неба и произведи суд над рабами Твоими, обвини виновного, возложив поступок его на голову его, и оправдай правого, воздав ему по правде его.
8:34
καὶ και and; even
σὺ συ you
εἰσακούσῃ εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσῃ ειμι be
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀποστρέψεις αποστρεφω turn away; alienate
αὐτοὺς αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἔδωκας διδωμι give; deposit
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
8:32
וְ wᵊ וְ and
אַתָּ֣ה׀ ʔattˈā אַתָּה you
תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make
וְ wᵊ וְ and
שָׁפַטְתָּ֣ šāfaṭtˈā שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
לְ lᵊ לְ to
הַרְשִׁ֣יעַ haršˈîₐʕ רשׁע be guilty
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
דַּרְכֹּ֖ו darkˌô דֶּרֶךְ way
בְּ bᵊ בְּ in
רֹאשֹׁ֑ו rōšˈô רֹאשׁ head
וּ û וְ and
לְ lᵊ לְ to
הַצְדִּ֣יק haṣdˈîq צדק be just
צַדִּ֔יק ṣaddˈîq צַדִּיק just
לָ֥ lˌā לְ to
תֶת ṯˌeṯ נתן give
לֹ֖ו lˌô לְ to
כְּ kᵊ כְּ as
צִדְקָתֹֽו׃ ס ṣiḏqāṯˈô . s צְדָקָה justice
8:32. tu exaudies in caelo et facies et iudicabis servos tuos condemnans impium et reddens viam suam super caput eius iustificansque iustum et retribuens ei secundum iustitiam suam
Then hear thou in heaven: and do and judge thy servants, condemning the wicked, and bringing his way upon his own head, and justifying the just, and rewarding him according to his justice.
8:32. you will hear in heaven, and you will act and judge your servants, condemning the impious, and repaying his own way upon his own head, but justifying the just, and rewarding him in accord with his justice.
8:32. Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:32: hear thou: Kg1 8:30
condemning: Exo 34:7; Num 5:27; Deu 25:1; Pro 1:31; Isa 3:10, Isa 3:11; Eze 18:13, Eze 18:30; Rom 2:6-10
justifying: Exo 23:7; Pro 17:15; Isa 3:10; Eze 18:20; Rom 2:13, Rom 7:9
Geneva 1599
Then hear thou in heaven, and (l) do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
(l) That is, make it known.
John Gill
Then hear thou in heaven,.... When the injured person makes supplication to have justice done him:
and do, and judge thy servants; contending with one another, the one affirming, the other denying
condemning the wicked, by bringing his way upon his head: inflicting upon him the punishment imprecated by him in his oath:
and justifying the righteous, to give him according to his righteousness; by making it appear that his cause is just.
John Wesley
His way - The just recompence of his wicked action. Give him, &c. - To vindicate him, and manifest his integrity.
8:338:33: Եւ ՚ի պարտել ժողովրդեան քո Իսրայէլի առաջի թշնամեաց, յորժամ մեղանչիցեն քեզ եւ դառնայցեն առ քեզ՝ եւ խոստովա՛ն լիցին անուան քում. եւ յաղօթս կայցեն, եւ աղաչիցեն առ քեզ ՚ի տանս յայսմիկ.
33 Եթէ քո դէմ մեղանչելու պատճառով Իսրայէլի քո ժողովուրդը պարտուի թշնամիներից, բայց դառնայ դէպի քեզ, փառք տայ քո անուանը, աղօթի ու աղաչի քեզ այս տանը,
33 «Եթէ քու ժողովուրդդ Իսրայէլ՝ քեզի դէմ մեղանչելուն համար իրենց թշնամիներուն առջեւ յաղթուին ու քեզի դառնան եւ քու անուանդ փառք տան ու այս տան մէջ քեզի աղօթք ու աղաչանք ընեն,
Եւ ի պարտել ժողովրդեան քո Իսրայելի առաջի թշնամեաց, յորժամ մեղանչիցեն քեզ եւ դառնայցեն առ քեզ եւ խոստովան լիցին անուան քում, եւ յաղօթս կայցեն եւ աղաչիցեն առ քեզ ի տանս յայսմիկ:

8:33: Եւ ՚ի պարտել ժողովրդեան քո Իսրայէլի առաջի թշնամեաց, յորժամ մեղանչիցեն քեզ եւ դառնայցեն առ քեզ՝ եւ խոստովա՛ն լիցին անուան քում. եւ յաղօթս կայցեն, եւ աղաչիցեն առ քեզ ՚ի տանս յայսմիկ.
33 Եթէ քո դէմ մեղանչելու պատճառով Իսրայէլի քո ժողովուրդը պարտուի թշնամիներից, բայց դառնայ դէպի քեզ, փառք տայ քո անուանը, աղօթի ու աղաչի քեզ այս տանը,
33 «Եթէ քու ժողովուրդդ Իսրայէլ՝ քեզի դէմ մեղանչելուն համար իրենց թշնամիներուն առջեւ յաղթուին ու քեզի դառնան եւ քու անուանդ փառք տան ու այս տան մէջ քեզի աղօթք ու աղաչանք ընեն,
zohrab-1805▾ eastern-1994▾ western am▾
8:338:33 Когда народ Твой Израиль будет поражен неприятелем за то, что согрешил пред Тобою, и когда они обратятся к Тебе, и исповедают имя Твое, и будут просить и умолять Тебя в сем храме,
8:35 ἐν εν in τῷ ο the συσχεθῆναι συνεχω block up / in; confine τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even μὴ μη not γενέσθαι γινομαι happen; become ὑετόν υετος rain ὅτι οτι since; that ἁμαρτήσονταί αμαρτανω sin σοι σοι you καὶ και and; even προσεύξονται προσευχομαι pray εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even ἐξομολογήσονται εξομολογεω concede; confess τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your καὶ και and; even ἀπὸ απο from; away τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him ἀποστρέψουσιν αποστρεφω turn away; alienate ὅταν οταν when; once ταπεινώσῃς ταπεινοω humble; bring low αὐτούς αυτος he; him
8:33 בְּֽ bᵊˈ בְּ in הִנָּגֵ֞ף hinnāḡˈēf נגף hurt עַמְּךָ֧ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֹויֵ֖ב ʔôyˌēv איב be hostile אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֶחֶטְאוּ־ yeḥeṭʔû- חטא miss לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and שָׁ֤בוּ šˈāvû שׁוב return אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and הֹוד֣וּ hôḏˈû ידה praise אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name וְ wᵊ וְ and הִֽתְפַּֽלְל֧וּ hˈiṯpˈallˈû פלל pray וְ wᵊ וְ and הִֽתְחַנְּנ֛וּ hˈiṯḥannᵊnˈû חנן favour אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to בַּ ba בְּ in † הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:33. si fugerit populus tuus Israhel inimicos suos quia peccaturus est tibi et agentes paenitentiam et confitentes nomini tuo venerint et oraverint et deprecati te fuerint in domo hacIf thy people Israel shall fly before their enemies (because they will sin against thee) and doing penance, and confessing to thy name, shall come and pray, and make supplications to thee in this house:
33. When thy people Israel be smitten down before the enemy, because they have sinned against thee; if they turn again to thee, and confess thy name, and pray and make supplication unto thee in this house:
8:33. And if your people Israel will have fled from their enemies, because they have sinned against you, and doing penance and confessing to your name, shall arrive and pray and petition you in this house,
8:33. When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:
When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:

8:33 Когда народ Твой Израиль будет поражен неприятелем за то, что согрешил пред Тобою, и когда они обратятся к Тебе, и исповедают имя Твое, и будут просить и умолять Тебя в сем храме,
8:35
ἐν εν in
τῷ ο the
συσχεθῆναι συνεχω block up / in; confine
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
μὴ μη not
γενέσθαι γινομαι happen; become
ὑετόν υετος rain
ὅτι οτι since; that
ἁμαρτήσονταί αμαρτανω sin
σοι σοι you
καὶ και and; even
προσεύξονται προσευχομαι pray
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
ἐξομολογήσονται εξομολογεω concede; confess
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
αὐτῶν αυτος he; him
ἀποστρέψουσιν αποστρεφω turn away; alienate
ὅταν οταν when; once
ταπεινώσῃς ταπεινοω humble; bring low
αὐτούς αυτος he; him
8:33
בְּֽ bᵊˈ בְּ in
הִנָּגֵ֞ף hinnāḡˈēf נגף hurt
עַמְּךָ֧ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֹויֵ֖ב ʔôyˌēv איב be hostile
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֶחֶטְאוּ־ yeḥeṭʔû- חטא miss
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
שָׁ֤בוּ šˈāvû שׁוב return
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
הֹוד֣וּ hôḏˈû ידה praise
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
וְ wᵊ וְ and
הִֽתְפַּֽלְל֧וּ hˈiṯpˈallˈû פלל pray
וְ wᵊ וְ and
הִֽתְחַנְּנ֛וּ hˈiṯḥannᵊnˈû חנן favour
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
בַּ ba בְּ in
הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:33. si fugerit populus tuus Israhel inimicos suos quia peccaturus est tibi et agentes paenitentiam et confitentes nomini tuo venerint et oraverint et deprecati te fuerint in domo hac
If thy people Israel shall fly before their enemies (because they will sin against thee) and doing penance, and confessing to thy name, shall come and pray, and make supplications to thee in this house:
8:33. And if your people Israel will have fled from their enemies, because they have sinned against you, and doing penance and confessing to your name, shall arrive and pray and petition you in this house,
8:33. When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: (2: Пар. VI:24-25). Второй случай: пораженный за грехи свои нашествием неприятеля и отведением некоторой части своей в плен, Израиль будет умолять Иегову в храме Соломоновом. Боязнь быть удаленным из священной, избранной Богом страны более всего смущала древнего израильтянина (ср. Божеств. угрозы Лев. XXVI:17; Втор. XXVIII:25). Здесь, однако, не имеется в виду плен вавилонский, с которым был разрушен храм Соломонов, между тем в ст. 33: говорится о молитве Израиля именно в храме; вероятно, разумеется одно из нередких нападений на Израиля со стороны соседних племен, причем возможно было и пленение некоторых евреев (ср. Суд. II:13: сл. и др.) .
Adam Clarke: Commentary on the Bible - 1831
8:33: When thy people Israel be smitten down, etc. - The Second case. When their enemies make inroads upon them, and defeat them in battle, and lead them into captivity, because God, being displeased with their transgressions, has delivered them up; then if they shall turn again, confess the name of God, which they had in effect denied, by either neglecting his worship, or becoming idolatrous; and pray and make supplication; then, says Solomon, hear thou in heaven - and bring them again unto the land which thou gavest unto their fathers.
3 Kings (1 Kings) 8:35
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:33: smitten down: Lev 26:17, Lev 26:25; Deu 28:25, Deu 28:48; Jos 7:8; Ch2 6:24, Ch2 6:25; Psa 44:10
because they have: Jos 7:11, Jos 7:12; Jdg 6:1, Jdg 6:2; Kg2 17:7-18, Kg2 18:11, Kg2 18:12; Ch2 36:14-17
turn again: Lev 26:39-42; Neh 1:8, Neh 1:9; Jon 3:10
pray: Ezr 9:5-15; Neh 9:1-3, Neh 9:4, Neh 9:5; Isa 63:15-19, Isa 64:1-66:24; Dan. 9:3-19
in: or, toward, Kg1 8:30
Geneva 1599
When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and (m) confess thy name, and pray, and make supplication unto thee in this house:
(m) Acknowledge your just judgment and praise you.
John Gill
When thy people Israel shall be smitten down before the enemy,.... Beaten and routed, many slain, and others carried captive; which had been their case, and might be again, and was, though now a time of peace:
because they have sinned against thee; which always was the reason of their being given up into the hands of their enemies:
and shall turn again to thee; to thy worship, as the Targum, having fallen into idolatry, which was generally the case when they fell before their enemies:
and confess thy name; own him to be the true God, acknowledge his justice in their punishment, confess their sin, repent of it, and give him glory:
and pray and make supplication unto thee in this house; not the captives, unless it should be rendered, as it may, "toward this house" (f); but those that escaped, or their brethren that went not out to battle, who should pray for them here.
(f) So Pool and Patrick.
John Wesley
Confess - Give glory to thy name, by acknowledging their sins, and by justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone, for their deliverance.
8:348:34: եւ դու լուիցե՛ս յերկնից, եւ քաւեսցես զմեղս ժողովրդեան քոյ Իսրայէլի. եւ դարձուսցե՛ս զնոսա յերկիրս զոր ետուր հարց նոցա։
34 ապա լսի՛ր նրան երկնքում, ների՛ր Իսրայէլի քո ժողովրդի մեղքերը եւ վերադարձրո՛ւ նրանց այն երկիրը, որ տուել ես նրանց հայրերին:
34 Այն ատեն դուն երկնքէն լսէ՛ եւ քու ժողովուրդիդ Իսրայէլի մեղքը ներէ՛ ու անոնց հայրերուն տուած երկիրդ դարձուր զանոնք։
եւ դու լուիցես յերկնից եւ քաւեսցես զմեղս ժողովրդեան քո Իսրայելի, եւ դարձուսցես զնոսա յերկիրս զոր ետուր հարց նոցա:

8:34: եւ դու լուիցե՛ս յերկնից, եւ քաւեսցես զմեղս ժողովրդեան քոյ Իսրայէլի. եւ դարձուսցե՛ս զնոսա յերկիրս զոր ետուր հարց նոցա։
34 ապա լսի՛ր նրան երկնքում, ների՛ր Իսրայէլի քո ժողովրդի մեղքերը եւ վերադարձրո՛ւ նրանց այն երկիրը, որ տուել ես նրանց հայրերին:
34 Այն ատեն դուն երկնքէն լսէ՛ եւ քու ժողովուրդիդ Իսրայէլի մեղքը ներէ՛ ու անոնց հայրերուն տուած երկիրդ դարձուր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
8:348:34 тогда Ты услышь с неба и прости грех народа Твоего Израиля, и возврати их в землю, которую Ты дал отцам их.
8:36 καὶ και and; even εἰσακούσῃ εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσῃ ειμι be ταῖς ο the ἁμαρτίαις αμαρτια sin; fault τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even τοῦ ο the λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that δηλώσεις δηλοω make clear αὐτοῖς αυτος he; him τὴν ο the ὁδὸν οδος way; journey τὴν ο the ἀγαθὴν αγαθος good πορεύεσθαι πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him καὶ και and; even δώσεις διδωμι give; deposit ὑετὸν υετος rain ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἣν ος who; what ἔδωκας διδωμι give; deposit τῷ ο the λαῷ λαος populace; population σου σου of you; your ἐν εν in κληρονομίᾳ κληρονομια inheritance
8:34 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and סָ֣לַחְתָּ֔ sˈālaḥtˈā סלח forgive לְ lᵊ לְ to חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and הֲשֵֽׁבֹתָם֙ hᵃšˈēvōṯām שׁוב return אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תָּ nāṯˌattā נתן give לַ la לְ to אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
8:34. exaudi in caelo et dimitte peccatum populi tui Israhel et reduces eos in terram quam dedisti patribus eorumThen hear thou in heaven, and forgive the sin of thy people Israel, and bring them back to the land which thou gavest to their fathers.
34. then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers;
8:34. listen in heaven, and forgive the sin of your people Israel, and lead them back to the land, which you gave to their fathers.
8:34. Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.
Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers:

8:34 тогда Ты услышь с неба и прости грех народа Твоего Израиля, и возврати их в землю, которую Ты дал отцам их.
8:36
καὶ και and; even
εἰσακούσῃ εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσῃ ειμι be
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
δηλώσεις δηλοω make clear
αὐτοῖς αυτος he; him
τὴν ο the
ὁδὸν οδος way; journey
τὴν ο the
ἀγαθὴν αγαθος good
πορεύεσθαι πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
δώσεις διδωμι give; deposit
ὑετὸν υετος rain
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ἔδωκας διδωμι give; deposit
τῷ ο the
λαῷ λαος populace; population
σου σου of you; your
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
8:34
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
סָ֣לַחְתָּ֔ sˈālaḥtˈā סלח forgive
לְ lᵊ לְ to
חַטַּ֖את ḥaṭṭˌaṯ חַטָּאת sin
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
הֲשֵֽׁבֹתָם֙ hᵃšˈēvōṯām שׁוב return
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תָּ nāṯˌattā נתן give
לַ la לְ to
אֲבֹותָֽם׃ ס ʔᵃvôṯˈām . s אָב father
8:34. exaudi in caelo et dimitte peccatum populi tui Israhel et reduces eos in terram quam dedisti patribus eorum
Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them back to the land which thou gavest to their fathers.
8:34. listen in heaven, and forgive the sin of your people Israel, and lead them back to the land, which you gave to their fathers.
8:34. Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:34: forgive the sin: Kg1 8:30; Ezr 1:1-6; Psa 106:47; Jer 31:4-9, Jer 31:27, Jer 32:37, Jer 33:10-13; Dan 9:12, Dan 9:19, Dan 9:25; Amo 7:2
which thou gavest: Gen 13:15; Exo 6:8; Jos 21:43
John Gill
Then hear thou in heaven, and forgive the sin of thy people Israel,.... It being not personal, but public sins, which would be the cause of such a calamity:
and bring them again unto the land which thou gavest unto their fathers; as had been often their case in the time of the judges.
8:358:35: Եւ յարգելուլ երկնից՝ եւ ՚ի չլինել անձրեւի, զի մեղուցեալ իցեն քեզ. եւ յաղօթս կացցեն ՚ի տեղւոջս յայսմիկ, եւ խոստովա՛ն լինիցին անուան քում, եւ ՚ի մեղաց իւրեանց դառնայցեն, յորժամ նկո՛ւն առնիցես զնոսա[3539]. [3539] Ոմանք. Եւ յաղօթս կայցեն։
35 Եթէ քո դէմ մեղանչելու պատճառով երկինքը փակուի, ու անձրեւ չլինի, իսկ նրանք աղօթք անեն այս վայրում, փառք տան քո անուանը եւ քեզնից ներում ստանալով՝ զղջան իրենց մեղքերի համար,
35 «Եթէ անոնց քեզի դէմ մեղք գործելնուն համար երկինք գոցուի ու անձրեւ չգայ ու անոնք այստեղ քեզի աղօթք ընեն եւ քու անուանդ փառք տան ու զանոնք նեղելուդ համար իրենց մեղքերէն դառնան,
Եւ յարգելուլ երկնից եւ ի չլինել անձրեւի, զի մեղուցեալ իցեն քեզ, եւ յաղօթս կացցեն ի տեղւոջս յայսմիկ, եւ խոստովան լինիցին անուան քում, եւ ի մեղաց իւրեանց դառնայցեն, յորժամ նկուն առնիցես զնոսա:

8:35: Եւ յարգելուլ երկնից՝ եւ ՚ի չլինել անձրեւի, զի մեղուցեալ իցեն քեզ. եւ յաղօթս կացցեն ՚ի տեղւոջս յայսմիկ, եւ խոստովա՛ն լինիցին անուան քում, եւ ՚ի մեղաց իւրեանց դառնայցեն, յորժամ նկո՛ւն առնիցես զնոսա[3539].
[3539] Ոմանք. Եւ յաղօթս կայցեն։
35 Եթէ քո դէմ մեղանչելու պատճառով երկինքը փակուի, ու անձրեւ չլինի, իսկ նրանք աղօթք անեն այս վայրում, փառք տան քո անուանը եւ քեզնից ներում ստանալով՝ զղջան իրենց մեղքերի համար,
35 «Եթէ անոնց քեզի դէմ մեղք գործելնուն համար երկինք գոցուի ու անձրեւ չգայ ու անոնք այստեղ քեզի աղօթք ընեն եւ քու անուանդ փառք տան ու զանոնք նեղելուդ համար իրենց մեղքերէն դառնան,
zohrab-1805▾ eastern-1994▾ western am▾
8:358:35 Когда заключится небо и не будет дождя за то, что они согрешат пред Тобою, и когда помолятся на месте сем и исповедают имя Твое и обратятся от греха своего, ибо Ты смирил их,
8:37 λιμὸς λιμος famine; hunger ἐὰν εαν and if; unless γένηται γινομαι happen; become θάνατος θανατος death ἐὰν εαν and if; unless γένηται γινομαι happen; become ὅτι οτι since; that ἔσται ειμι be ἐμπυρισμός εμπυρισμος and if; unless γένηται γινομαι happen; become καὶ και and; even ἐὰν εαν and if; unless θλίψῃ θλιβω pressure; press against αὐτὸν αυτος he; him ἐχθρὸς εχθρος hostile; enemy αὐτοῦ αυτος he; him ἐν εν in μιᾷ εις.1 one; unit τῶν ο the πόλεων πολις city αὐτοῦ αυτος he; him πᾶν πας all; every συνάντημα συναντημα all; every πόνον πονος pain
8:35 בְּ bᵊ בְּ in הֵעָצֵ֥ר hēʕāṣˌēr עצר restrain שָׁמַ֛יִם šāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and לֹא־ lō- לֹא not יִהְיֶ֥ה yihyˌeh היה be מָטָ֖ר māṭˌār מָטָר rain כִּ֣י kˈî כִּי that יֶחֶטְאוּ־ yeḥeṭʔû- חטא miss לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and הִֽתְפַּֽלְל֞וּ hˈiṯpˈallˈû פלל pray אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּה֙ zzˌeh זֶה this וְ wᵊ וְ and הֹוד֣וּ hôḏˈû ידה praise אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name וּ û וְ and מֵ mē מִן from חַטָּאתָ֥ם ḥaṭṭāṯˌām חַטָּאת sin יְשׁוּב֖וּן yᵊšûvˌûn שׁוב return כִּ֥י kˌî כִּי that תַעֲנֵֽם׃ ṯaʕᵃnˈēm ענה be lowly
8:35. si clausum fuerit caelum et non pluerit propter peccata eorum et orantes in loco isto paenitentiam egerint nomini tuo et a peccatis suis conversi fuerint propter adflictionem suamIf heaven shall be shut up, and there shall be no rain, because of their sins, and they, praying in this place, shall do penance to thy name, and shall be converted from their sins, by occasion of their afflictions:
35. When 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 thou dost afflict them:
8:35. And if the heavens have closed, so that there is no rain, because of their sins, and they, praying in this place, shall do penance to your name, and shall be converted from their sins, by occasion of their afflictions,
8:35. When 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 thou afflictest them:
When 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 thou afflictest them:

8:35 Когда заключится небо и не будет дождя за то, что они согрешат пред Тобою, и когда помолятся на месте сем и исповедают имя Твое и обратятся от греха своего, ибо Ты смирил их,
8:37
λιμὸς λιμος famine; hunger
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
θάνατος θανατος death
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
ὅτι οτι since; that
ἔσται ειμι be
ἐμπυρισμός εμπυρισμος and if; unless
γένηται γινομαι happen; become
καὶ και and; even
ἐὰν εαν and if; unless
θλίψῃ θλιβω pressure; press against
αὐτὸν αυτος he; him
ἐχθρὸς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
ἐν εν in
μιᾷ εις.1 one; unit
τῶν ο the
πόλεων πολις city
αὐτοῦ αυτος he; him
πᾶν πας all; every
συνάντημα συναντημα all; every
πόνον πονος pain
8:35
בְּ bᵊ בְּ in
הֵעָצֵ֥ר hēʕāṣˌēr עצר restrain
שָׁמַ֛יִם šāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
מָטָ֖ר māṭˌār מָטָר rain
כִּ֣י kˈî כִּי that
יֶחֶטְאוּ־ yeḥeṭʔû- חטא miss
לָ֑ךְ lˈāḵ לְ to
וְ wᵊ וְ and
הִֽתְפַּֽלְל֞וּ hˈiṯpˈallˈû פלל pray
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֤ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וְ wᵊ וְ and
הֹוד֣וּ hôḏˈû ידה praise
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
וּ û וְ and
מֵ מִן from
חַטָּאתָ֥ם ḥaṭṭāṯˌām חַטָּאת sin
יְשׁוּב֖וּן yᵊšûvˌûn שׁוב return
כִּ֥י kˌî כִּי that
תַעֲנֵֽם׃ ṯaʕᵃnˈēm ענה be lowly
8:35. si clausum fuerit caelum et non pluerit propter peccata eorum et orantes in loco isto paenitentiam egerint nomini tuo et a peccatis suis conversi fuerint propter adflictionem suam
If heaven shall be shut up, and there shall be no rain, because of their sins, and they, praying in this place, shall do penance to thy name, and shall be converted from their sins, by occasion of their afflictions:
8:35. And if the heavens have closed, so that there is no rain, because of their sins, and they, praying in this place, shall do penance to your name, and shall be converted from their sins, by occasion of their afflictions,
8:35. When 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 thou afflictest them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: (2: Пар. VI:26-37). Третий пример общественной молитвы: в случае продолжительной засухи в стране за грехи народа. Ни в чем ином древний Израиль не чувствовал столь живо зависимости своей от Иеговы, как в климатических условиях страны: благовременных дождях или их отсутствии, чем обусловливались плодородие или бесплодие палестинской почвы (Втор. XI:10-12; Иез. XXXIV:26: сл.; Иоил II:23; Пс. LXIV:10: и др.) ; засуха представлялась страшной небесной карой (Лев. XXVI:3, 19; Втор. XXVIII:15-23; Ам IV:7; Агг I:11).
Adam Clarke: Commentary on the Bible - 1831
8:35: When the heaven is shut up, and there is no rain - The Third case. When, because of their sin, and their ceasing to walk in the good way in which they should have walked, God refuses to send the early and latter rain, so that the appointed weeks of harvest come in vain, as there is no crop: then, if they pray and confess their sin, hear thou in heaven, etc.
3 Kings (1 Kings) 8:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:35: heaven: Kg1 17:1; Lev 26:19; Deu 11:17, Deu 28:12, Deu 28:23, Deu 28:24; Sa2 24:13; Jer 14:1-7; Eze 14:13; Mal 3:10; Luk 4:25; Rev 11:6
if they pray: Kg1 8:33; Ch2 6:24, Ch2 6:26; Rom 10:9, Rom 15:9
confess: Kg1 8:29, Kg1 8:30; Joe 1:13-20, Joe 2:15-17
and turn: Kg1 8:33; Isa 1:15, Isa 1:16, Isa 9:13; Eze 18:30-32; Hos 14:1
Geneva 1599
When heaven is (n) 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 thou afflictest them:
(n) So that there is a drought to destroy the fruit of the land.
John Gill
When heaven is shut up,.... As it may be said to be when the air is quite serene, and not a cloud in it:
and there is no rain; in its season, neither the former nor the latter, as it was in the times of Elijah:
because they have sinned against thee; want of rain was threatened in case of sin, and was always the effect of it, Lev 26:19,
if they pray towards this place; in any part of the country where they were; for it sometimes rained on one city, and not on another, Amos 4:7.
and confess thy name; own his power and his providence, and the justness of his dealings with them:
and turn from their sin, when thou afflictest them; their affliction being made useful, to bring them to a sense of their sin, and to repentance for it, and reformation from it; or, "when thou hearest" or "answerest them" (g); so the Targum, receives their prayer; thus the goodness of God leads to repentance.
(g) "cum exaudieris eos", Vatablus.
John Wesley
Heaven - The lower heaven in which the clouds are. Shut up - Heaven is compared to a great store - house in God's keeping, out of which nothing can be had, so long as it is close shut up.
8:368:36: լուիցե՛ս յերկնից, եւ քաւեսցե՛ս զմեղս ծառայից քոց եւ ժողովրդեան քոյ Իսրայէլի. զի ցուցցես նոցա ճանապա՛րհ բարի գնա՛լ ՚ի նա. եւ տացես անձրեւ յերկիր քո զոր ետուր ժողովրդեան քում ՚ի ժառանգութիւն։
36 ապա լսի՛ր երկնքում եւ ների՛ր քո ծառաների ու Իսրայէլի քո ժողովրդի մեղքերը, որպէսզի ցոյց տաս նրանց բարի ճանապարհը, որով պէտք է ընթանան, եւ անձրեւ տաս քո երկրին, որը տուել ես քո ժողովրդին իբրեւ ժառանգութիւն:
36 Այն ատեն դուն երկնքէն լսէ՛ եւ քու ծառաներուդ ու ժողովուրդիդ Իսրայէլի մեղքը ներէ՛ եւ անոնց սորվեցուր այն շիտակ ճամբան, որուն մէջ պէտք է քալեն եւ անձրեւ տուր այն երկրին, որ քու ժողովուրդիդ իբր ժառանգութիւն տուիր։
լուիցես յերկնից եւ քաւեսցես զմեղս ծառայից քոց եւ ժողովրդեան քո Իսրայելի. զի ցուցցես նոցա ճանապարհ բարի գնալ ի նա, եւ տացես անձրեւ յերկիր քո զոր ետուր ժողովրդեան քում ի ժառանգութիւն:

8:36: լուիցե՛ս յերկնից, եւ քաւեսցե՛ս զմեղս ծառայից քոց եւ ժողովրդեան քոյ Իսրայէլի. զի ցուցցես նոցա ճանապա՛րհ բարի գնա՛լ ՚ի նա. եւ տացես անձրեւ յերկիր քո զոր ետուր ժողովրդեան քում ՚ի ժառանգութիւն։
36 ապա լսի՛ր երկնքում եւ ների՛ր քո ծառաների ու Իսրայէլի քո ժողովրդի մեղքերը, որպէսզի ցոյց տաս նրանց բարի ճանապարհը, որով պէտք է ընթանան, եւ անձրեւ տաս քո երկրին, որը տուել ես քո ժողովրդին իբրեւ ժառանգութիւն:
36 Այն ատեն դուն երկնքէն լսէ՛ եւ քու ծառաներուդ ու ժողովուրդիդ Իսրայէլի մեղքը ներէ՛ եւ անոնց սորվեցուր այն շիտակ ճամբան, որուն մէջ պէտք է քալեն եւ անձրեւ տուր այն երկրին, որ քու ժողովուրդիդ իբր ժառանգութիւն տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
8:368:36 тогда услышь с неба и прости грех рабов Твоих и народа Твоего Израиля, указав им добрый путь, по которому идти, и пошли дождь на землю Твою, которую Ты дал народу Твоему в наследие.
8:38 πᾶσαν πας all; every προσευχήν προσευχη prayer πᾶσαν πας all; every δέησιν δεησις petition ἐὰν εαν and if; unless γένηται γινομαι happen; become παντὶ πας all; every ἀνθρώπῳ ανθρωπος person; human ὡς ως.1 as; how ἂν αν perhaps; ever γνῶσιν γινωσκω know ἕκαστος εκαστος each ἁφὴν αφη contact καρδίας καρδια heart αὐτοῦ αυτος he; him καὶ και and; even διαπετάσῃ διαπεταννυμι the χεῖρας χειρ hand αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he
8:36 וְ wᵊ וְ and אַתָּ֣ה׀ ʔattˈā אַתָּה you תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear הַ ha הַ the שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and סָ֨לַחְתָּ֜ sˌālaḥtˈā סלח forgive לְ lᵊ לְ to חַטַּ֤את ḥaṭṭˈaṯ חַטָּאת sin עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant וְ wᵊ וְ and עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּ֥י kˌî כִּי that תֹורֵ֛ם ṯôrˈēm ירה teach אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way הַ ha הַ the טֹּובָ֖ה ṭṭôvˌā טֹוב good אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵֽלְכוּ־ yˈēlᵊḵû- הלך walk בָ֑הּ vˈāh בְּ in וְ wᵊ וְ and נָתַתָּ֤ה nāṯattˈā נתן give מָטָר֙ māṭˌār מָטָר rain עַל־ ʕal- עַל upon אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָתַ֥תָּה nāṯˌattā נתן give לְ lᵊ לְ to עַמְּךָ֖ ʕammᵊḵˌā עַם people לְ lᵊ לְ to נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
8:36. exaudi eos in caelo et dimitte peccata servorum tuorum et populi tui Israhel et ostende eis viam bonam per quam ambulent et da pluviam super terram tuam quam dedisti populo tuo in possessionemThen hear thou them in heaven, and forgive the sins of thy servants, and of thy people Israel: and shew them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people in possession.
36. then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, when 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.
8:36. hear them from heaven, and forgive the sins of your servants and of your people Israel. And reveal to them the good way, along which they should walk, and grant rain upon your land, which you have given to your people as a possession.
8:36. Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.
Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance:

8:36 тогда услышь с неба и прости грех рабов Твоих и народа Твоего Израиля, указав им добрый путь, по которому идти, и пошли дождь на землю Твою, которую Ты дал народу Твоему в наследие.
8:38
πᾶσαν πας all; every
προσευχήν προσευχη prayer
πᾶσαν πας all; every
δέησιν δεησις petition
ἐὰν εαν and if; unless
γένηται γινομαι happen; become
παντὶ πας all; every
ἀνθρώπῳ ανθρωπος person; human
ὡς ως.1 as; how
ἂν αν perhaps; ever
γνῶσιν γινωσκω know
ἕκαστος εκαστος each
ἁφὴν αφη contact
καρδίας καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
διαπετάσῃ διαπεταννυμι the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦτον ουτος this; he
8:36
וְ wᵊ וְ and
אַתָּ֣ה׀ ʔattˈā אַתָּה you
תִּשְׁמַ֣ע tišmˈaʕ שׁמע hear
הַ ha הַ the
שָּׁמַ֗יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
סָ֨לַחְתָּ֜ sˌālaḥtˈā סלח forgive
לְ lᵊ לְ to
חַטַּ֤את ḥaṭṭˈaṯ חַטָּאת sin
עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant
וְ wᵊ וְ and
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּ֥י kˌî כִּי that
תֹורֵ֛ם ṯôrˈēm ירה teach
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֥רֶךְ ddˌereḵ דֶּרֶךְ way
הַ ha הַ the
טֹּובָ֖ה ṭṭôvˌā טֹוב good
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵֽלְכוּ־ yˈēlᵊḵû- הלך walk
בָ֑הּ vˈāh בְּ in
וְ wᵊ וְ and
נָתַתָּ֤ה nāṯattˈā נתן give
מָטָר֙ māṭˌār מָטָר rain
עַל־ ʕal- עַל upon
אַרְצְךָ֔ ʔarṣᵊḵˈā אֶרֶץ earth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָתַ֥תָּה nāṯˌattā נתן give
לְ lᵊ לְ to
עַמְּךָ֖ ʕammᵊḵˌā עַם people
לְ lᵊ לְ to
נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
8:36. exaudi eos in caelo et dimitte peccata servorum tuorum et populi tui Israhel et ostende eis viam bonam per quam ambulent et da pluviam super terram tuam quam dedisti populo tuo in possessionem
Then hear thou them in heaven, and forgive the sins of thy servants, and of thy people Israel: and shew them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people in possession.
8:36. hear them from heaven, and forgive the sins of your servants and of your people Israel. And reveal to them the good way, along which they should walk, and grant rain upon your land, which you have given to your people as a possession.
8:36. Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:36: Teach them ... - Rather, "when thou art teaching them (by thy chastisement) the good way that they should walk in," i. e. when thou art still teaching, not taking vengeance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:36: thou teach: Psa 25:4, Psa 25:5, Psa 25:8, Psa 25:12, Psa 27:11, Psa 32:8, Psa 94:12, Psa 119:33, Psa 143:8; Isa 35:8; Mic 4:2
the good way: Sa1 12:23; Ch2 6:26, Ch2 6:27; Isa 30:21; Jer 6:16, Jer 42:3; Mat 22:16
give rain: Kg1 18:1, Kg1 18:27-40, Kg1 18:45; Psa 68:9; Jer 14:22; Jam 5:17, Jam 5:18
John Gill
Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel,.... By removing the judgment of drought upon them:
that thou teach them the good way wherein they should walk; the way of worship and duty prescribed by the Lord which was good in itself, and good for them, good things being enjoyed by them that walk therein; and this the Lord sometimes teaches by afflictions, as well as by his word; but whenever he does it, it is by his Spirit, and then afflictions are blessings, Ps 104:19 where the same phrase is differently rendered:
and give rain upon the land which thou hast given to thy people for an inheritance; as he did at the prayer of Elijah, Jas 5:18.
John Wesley
Good way - The way, of their duty, which is good in itself; and both delightful and profitable, to those that walk in it. Give rain - The order of Solomon's prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies: and then he prays for temporal mercies; thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings.
8:378:37: Եւ սով՝ եթէ լինիցի յերկրի, կամ թէ մա՛հ լինիցի, կամ թէ հրայրեացք, կամ դալուկն, կամ ջորեակ, կամ ժանգ եթէ լինիցի. եւ նեղիցէ զնա թշնամի իւր ՚ի միում քաղաքացն իւրոց. ամենայն պատահար եւ ամենայն ցաւ[3540]։ [3540] Այլք. Իւր ՚ի միում ՚ի քաղաքացն իւրոց։
37 Եթէ երկրի վրայ սով լինի, ժանտախտ, խորշակահարութիւն, դեղնախտ, մորեխ կամ թրթուր, եւ թշնամին նեղի նրան իր քաղաքներից մէկում, կամ ամէն տեսակ պատահար ու ցաւ լինի,
37 «Եթէ երկրի վրայ սով, կամ ժանտախտ, կամ խորշակահարութիւն, կամ արմտիքներու դալուկ, կամ մարախ, կամ թրթուր ըլլայ, կամ անոնց թշնամիները զանոնք իրենց բնակած երկրին մէջ նեղեն, կամ որեւէ հարուած կամ հիւանդութիւն ըլլայ,
Եւ սով եթէ լինիցի յերկիր, կամ թէ մահ լինիցի, կամ թէ հրայրեացք կամ դալուկն կամ ջորեակ, կամ ժանգ եթէ լինիցի, եւ նեղիցէ զնա թշնամի իւր ի միում ի քաղաքացն իւրոց, ամենայն պատահար եւ ամենայն ցաւ:

8:37: Եւ սով՝ եթէ լինիցի յերկրի, կամ թէ մա՛հ լինիցի, կամ թէ հրայրեացք, կամ դալուկն, կամ ջորեակ, կամ ժանգ եթէ լինիցի. եւ նեղիցէ զնա թշնամի իւր ՚ի միում քաղաքացն իւրոց. ամենայն պատահար եւ ամենայն ցաւ[3540]։
[3540] Այլք. Իւր ՚ի միում ՚ի քաղաքացն իւրոց։
37 Եթէ երկրի վրայ սով լինի, ժանտախտ, խորշակահարութիւն, դեղնախտ, մորեխ կամ թրթուր, եւ թշնամին նեղի նրան իր քաղաքներից մէկում, կամ ամէն տեսակ պատահար ու ցաւ լինի,
37 «Եթէ երկրի վրայ սով, կամ ժանտախտ, կամ խորշակահարութիւն, կամ արմտիքներու դալուկ, կամ մարախ, կամ թրթուր ըլլայ, կամ անոնց թշնամիները զանոնք իրենց բնակած երկրին մէջ նեղեն, կամ որեւէ հարուած կամ հիւանդութիւն ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
8:378:37 Будет ли на земле голод, будет ли моровая язва, будет ли палящий ветер, ржавчина, саранча, червь, неприятель ли будет теснить его в земле его, {будет ли} какое бедствие, какая болезнь,~---
8:39 καὶ και and; even σὺ συ you εἰσακούσῃ εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐξ εκ from; out of ἑτοίμου ετοιμος ready; prepared κατοικητηρίου κατοικητηριον settlement σου σου of you; your καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσῃ ειμι be καὶ και and; even ποιήσεις ποιεω do; make καὶ και and; even δώσεις διδωμι give; deposit ἀνδρὶ ανηρ man; husband κατὰ κατα down; by τὰς ο the ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him καθὼς καθως just as / like ἂν αν perhaps; ever γνῷς γινωσκω know τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him ὅτι οτι since; that σὺ συ you μονώτατος μονος only; alone οἶδας οιδα aware τὴν ο the καρδίαν καρδια heart πάντων πας all; every υἱῶν υιος son ἀνθρώπων ανθρωπος person; human
8:37 רָעָ֞ב rāʕˈāv רָעָב hunger כִּֽי־ kˈî- כִּי that יִהְיֶ֣ה yihyˈeh היה be בָ vā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth דֶּ֣בֶר dˈever דֶּבֶר pest כִּֽי־ kˈî- כִּי that יִ֠הְיֶה yihyˌeh היה be שִׁדָּפֹ֨ון šiddāfˌôn שִׁדָּפֹון scorching יֵרָקֹ֜ון yērāqˈôn יֵרָקֹון paleness אַרְבֶּ֤ה ʔarbˈeh אַרְבֶּה locust חָסִיל֙ ḥāsîl חָסִיל cockroach כִּ֣י kˈî כִּי that יִהְיֶ֔ה yihyˈeh היה be כִּ֧י kˈî כִּי that יָֽצַר־ yˈāṣar- צרר wrap, be narrow לֹ֛ו lˈô לְ to אֹיְבֹ֖ו ʔōyᵊvˌô איב be hostile בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth שְׁעָרָ֑יו šᵊʕārˈāʸw שַׁעַר gate כָּל־ kol- כֹּל whole נֶ֖גַע nˌeḡaʕ נֶגַע stroke כָּֽל־ kˈol- כֹּל whole מַחֲלָֽה׃ maḥᵃlˈā מַחֲלָה disease
8:37. fames si oborta fuerit in terra aut pestilentia aut corruptus aer aurugo lucusta rubigo et adflixerit eum et inimicus eius portas obsidens omnis plaga universa infirmitasIf a famine arise in the land, or a pestilence, or corrupt air, or blasting, or locust, or mildew; if their enemy afflict them, besieging the gates, whatsoever plague, whatsoever infirmity,
37. If there be in the land famine, if there be pestilence, if there be blasting mildew, locust caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;
8:37. Then, if famine rises over the land, or pestilence, or corrupt air, or blight, or locust, or mildew, or if their enemy afflicts them, besieging the gates, or any harm or infirmity,
8:37. If there be in the land famine, if there be pestilence, blasting, mildew, locust, [or] if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness [there be];
If there be in the land famine, if there be pestilence, blasting, mildew, locust, [or] if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness:

8:37 Будет ли на земле голод, будет ли моровая язва, будет ли палящий ветер, ржавчина, саранча, червь, неприятель ли будет теснить его в земле его, {будет ли} какое бедствие, какая болезнь,~---
8:39
καὶ και and; even
σὺ συ you
εἰσακούσῃ εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐξ εκ from; out of
ἑτοίμου ετοιμος ready; prepared
κατοικητηρίου κατοικητηριον settlement
σου σου of you; your
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσῃ ειμι be
καὶ και and; even
ποιήσεις ποιεω do; make
καὶ και and; even
δώσεις διδωμι give; deposit
ἀνδρὶ ανηρ man; husband
κατὰ κατα down; by
τὰς ο the
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
καθὼς καθως just as / like
ἂν αν perhaps; ever
γνῷς γινωσκω know
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
ὅτι οτι since; that
σὺ συ you
μονώτατος μονος only; alone
οἶδας οιδα aware
τὴν ο the
καρδίαν καρδια heart
πάντων πας all; every
υἱῶν υιος son
ἀνθρώπων ανθρωπος person; human
8:37
רָעָ֞ב rāʕˈāv רָעָב hunger
כִּֽי־ kˈî- כִּי that
יִהְיֶ֣ה yihyˈeh היה be
בָ בְּ in
הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
דֶּ֣בֶר dˈever דֶּבֶר pest
כִּֽי־ kˈî- כִּי that
יִ֠הְיֶה yihyˌeh היה be
שִׁדָּפֹ֨ון šiddāfˌôn שִׁדָּפֹון scorching
יֵרָקֹ֜ון yērāqˈôn יֵרָקֹון paleness
אַרְבֶּ֤ה ʔarbˈeh אַרְבֶּה locust
חָסִיל֙ ḥāsîl חָסִיל cockroach
כִּ֣י kˈî כִּי that
יִהְיֶ֔ה yihyˈeh היה be
כִּ֧י kˈî כִּי that
יָֽצַר־ yˈāṣar- צרר wrap, be narrow
לֹ֛ו lˈô לְ to
אֹיְבֹ֖ו ʔōyᵊvˌô איב be hostile
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
שְׁעָרָ֑יו šᵊʕārˈāʸw שַׁעַר gate
כָּל־ kol- כֹּל whole
נֶ֖גַע nˌeḡaʕ נֶגַע stroke
כָּֽל־ kˈol- כֹּל whole
מַחֲלָֽה׃ maḥᵃlˈā מַחֲלָה disease
8:37. fames si oborta fuerit in terra aut pestilentia aut corruptus aer aurugo lucusta rubigo et adflixerit eum et inimicus eius portas obsidens omnis plaga universa infirmitas
If a famine arise in the land, or a pestilence, or corrupt air, or blasting, or locust, or mildew; if their enemy afflict them, besieging the gates, whatsoever plague, whatsoever infirmity,
8:37. Then, if famine rises over the land, or pestilence, or corrupt air, or blight, or locust, or mildew, or if their enemy afflicts them, besieging the gates, or any harm or infirmity,
8:37. If there be in the land famine, if there be pestilence, blasting, mildew, locust, [or] if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness [there be];
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-40: (2: Пар. 23-31). Четвертый случай: голод, эпидемия, губительный палящий ветер (напр., "самум" - юго-вост. ветер Аравийской пустыни), нашествие саранчи, червя (евр. арбе, хасил - два названия разных пород саранчи, ср. Иоил I:4; LXX: βρου̃χος, ερισύβη, Vulg.: locusta vel rubigo) и подобные бедствия (ср. Лев. XXVI:16, 25; Втор. XXVIII:22; Ам IV:9-10; Иep XIV:12: сл.) обратят народ во внутрь себя ("сердце", евр. левов, ст. 38: на библейском языке - не только собственно сердце, а и совесть (1: Цар. XXV:31; Втор. XXVII:6). Праведное воздаяние каждому возможно только для Сердцеведца - Бога (ст. 39. Ср. 1: Цар. XVI:7; Пс. VII:10; Иер. XVII:10); и последняя цель премудрых действий Божия Промысла - научить людей страху Божию (ст. 4, ср. Втор. IV:10).
Adam Clarke: Commentary on the Bible - 1831
8:37: If there be in the land famine - pestilence - The Fourth case includes several kinds of evils:
1. Famine; a scarcity or total want of bread, necessarily springing from the preceding cause, drought.
2. Pestilence; any general and contagious disease.
3. Blasting; any thing by which the crops are injured, so that the ear is never matured; but instead of wholesome grain, there is a black offensive dust.
4. Mildew; any thing that vitiates or corrodes the texture of the stalk, destroys the flowers and blossoms, or causes the young shaped fruits to fall off their stems.
5. Locust, a well known curse in the East, a species of grasshopper that multiplies by millions, and covers the face of the earth for many miles square, destroying every green thing; leaving neither herb nor grass upon the earth, nor leaf nor bark upon the trees.
6. Caterpillar; the locust in its young or nympha state. The former refers to locusts brought by winds from other countries and settling on the land; the latter, to the young locusts bred in the land.
7. An enemy, having attacked their defenced cities, the keys and barriers of the land.
8. Any other kind of plague; that which affects the surface of the body; blotch, blain, leprosy, ophthalmia, etc.
9. Sickness; whatever impaired the strength, or affected the intestines, disturbing or destroying their natural functions.
All such cases were to be brought before the Lord, the persons having a deep sense of the wickedness which induced God thus to afflict, or permit them to be afflicted: for only those who knew the plague of their own hearts, (Kg1 8:38), the deep-rooted moral corruption of their nature, and the destructive nature and sinfulness of sin, were likely to pray in such a manner as to induce God to hear and forgive.
3 Kings (1 Kings) 8:41
Albert Barnes: Notes on the Bible - 1834
8:37: In the land of their cities - literally, "in the land of their gates." Hence, the marginal translation "jurisdiction," because judgments were pronounced in the town gates Deu 16:18. Another reading gives "in one of their cities."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:37: in the land famine: Lev 26:16, Lev 26:25, Lev 26-46; Deu 28:21, Deu 28:22, Deu 28:25, Deu 28:38-42, Deu 28:52-61; Kg2 6:25-29; Ch1 21:12; Ch2 6:28-31, Ch2 20:9; Psa 105:34, Psa 105:35; Jer 32:2, Jer 39:1-3; Eze 14:21; Joe 1:4-7, Joe 2:25, Joe 2:26
cities: or, jurisdiction
John Gill
Through want of rain, or any other cause, as there had been a three years' famine in the time of David, and it is supposed it might be again, though Canaan was a land flowing with milk and honey:
if there be pestilence; as there had been, for David's numbering the people:
blasting; or blights, occasioned by the east wind:
mildew; a kind of clammy dew, which falling on plants, corn, &c. corrupts and destroys them, see Amos 4:9,
locust, or
if there be caterpillar; creatures very pernicious to the fruits of the earth, and cause a scarcity of them, see Joel 1:4,
if their enemy besiege them in the land of their cities; so that they cannot go out to gather the increase of the earth, or till their land:
whatsoever plague, whatsoever sickness there be; whatever stroke from the hand of God, or what judgment or calamity soever befalls.
8:388:38: Ամենայն աղօթք՝ եւ ամենայն խնդրուածք որ լինիցին ամենայն մարդոյ, ամենայն ժողովրդեան քոյ Իսրայէլի, որպէս զիարդ գիտիցեն իւրաքանչիւր զախտս սրտի իւրոյ, եւ տարածեսցէ զձեռս իւր ՚ի տանս յայսմիկ[3541]. [3541] Ոսկան. Որպէս զիարդ գիտիցէ իւրա՛՛։
38 եւ եթէ Իսրայէլի քո ամբողջ ժողովրդից որեւէ մէկը մի աղօթք կամ մի աղերսանք անի, եւ մարդիկ, իրենց սրտի ցաւը գիտենալով, ձեռքները տարածեն դէպի այս տունը,
38 Քու բոլոր ժողովուրդէդ՝ Իսրայէլէն՝ ոեւէ մարդ աղօթք մը ու խնդրուածք մը ընէ եւ իւրաքանչիւր մարդ իր սրտին ախտը ճանչնալով՝ ձեռքերը դէպի այս տունը երկնցնէ,
ամենայն աղօթք, եւ ամենայն խնդրուածք որ լինիցին ամենայն մարդոյ, ամենայն ժողովրդեան քո Իսրայելի, որպէս զիարդ գիտիցեն իւրաքանչիւր զախտ սրտի իւրոյ, եւ տարածեսցէ զձեռս իւր ի տանս յայսմիկ:

8:38: Ամենայն աղօթք՝ եւ ամենայն խնդրուածք որ լինիցին ամենայն մարդոյ, ամենայն ժողովրդեան քոյ Իսրայէլի, որպէս զիարդ գիտիցեն իւրաքանչիւր զախտս սրտի իւրոյ, եւ տարածեսցէ զձեռս իւր ՚ի տանս յայսմիկ[3541].
[3541] Ոսկան. Որպէս զիարդ գիտիցէ իւրա՛՛։
38 եւ եթէ Իսրայէլի քո ամբողջ ժողովրդից որեւէ մէկը մի աղօթք կամ մի աղերսանք անի, եւ մարդիկ, իրենց սրտի ցաւը գիտենալով, ձեռքները տարածեն դէպի այս տունը,
38 Քու բոլոր ժողովուրդէդ՝ Իսրայէլէն՝ ոեւէ մարդ աղօթք մը ու խնդրուածք մը ընէ եւ իւրաքանչիւր մարդ իր սրտին ախտը ճանչնալով՝ ձեռքերը դէպի այս տունը երկնցնէ,
zohrab-1805▾ eastern-1994▾ western am▾
8:388:38 при всякой молитве, при всяком прошении, какое будет от какого-либо человека во всем народе Твоем Израиле, когда они почувствуют бедствие в сердце своем и прострут руки свои к храму сему,
8:40 ὅπως οπως that way; how φοβῶνταί φοβεω afraid; fear σε σε.1 you πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what αὐτοὶ αυτος he; him ζῶσιν ζαω live; alive ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἧς ος who; what ἔδωκας διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our
8:38 כָּל־ kol- כֹּל whole תְּפִלָּ֣ה tᵊfillˈā תְּפִלָּה prayer כָל־ ḵol- כֹּל whole תְּחִנָּ֗ה tᵊḥinnˈā תְּחִנָּה supplication אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תִֽהְיֶה֙ ṯˈihyeh היה be לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ֣ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵדְע֗וּן yēḏᵊʕˈûn ידע know אִ֚ישׁ ˈʔîš אִישׁ man נֶ֣גַע nˈeḡaʕ נֶגַע stroke לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart וּ û וְ and פָרַ֥שׂ fārˌaś פרשׂ spread out כַּפָּ֖יו kappˌāʸw כַּף palm אֶל־ ʔel- אֶל to הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:38. cuncta devotatio et inprecatio quae acciderit omni homini de populo tuo Israhel si quis cognoverit plagam cordis sui et expanderit manus suas in domo hacWhatsoever curse or imprecation shall happen to any man of thy people Israel: when a man shall know the wound of his own heart, and shall spread forth his hands in this house;
38. what prayer and supplication soever be made by any man, by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:
8:38. or whatever curse or divine intervention may happen to any man among your people Israel, if anyone understands, having been wounded in his heart, and if he will have extended his hands in this house,
8:38. What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:
What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:

8:38 при всякой молитве, при всяком прошении, какое будет от какого-либо человека во всем народе Твоем Израиле, когда они почувствуют бедствие в сердце своем и прострут руки свои к храму сему,
8:40
ὅπως οπως that way; how
φοβῶνταί φοβεω afraid; fear
σε σε.1 you
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
αὐτοὶ αυτος he; him
ζῶσιν ζαω live; alive
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ἧς ος who; what
ἔδωκας διδωμι give; deposit
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
8:38
כָּל־ kol- כֹּל whole
תְּפִלָּ֣ה tᵊfillˈā תְּפִלָּה prayer
כָל־ ḵol- כֹּל whole
תְּחִנָּ֗ה tᵊḥinnˈā תְּחִנָּה supplication
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תִֽהְיֶה֙ ṯˈihyeh היה be
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הָ֣ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵדְע֗וּן yēḏᵊʕˈûn ידע know
אִ֚ישׁ ˈʔîš אִישׁ man
נֶ֣גַע nˈeḡaʕ נֶגַע stroke
לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart
וּ û וְ and
פָרַ֥שׂ fārˌaś פרשׂ spread out
כַּפָּ֖יו kappˌāʸw כַּף palm
אֶל־ ʔel- אֶל to
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:38. cuncta devotatio et inprecatio quae acciderit omni homini de populo tuo Israhel si quis cognoverit plagam cordis sui et expanderit manus suas in domo hac
Whatsoever curse or imprecation shall happen to any man of thy people Israel: when a man shall know the wound of his own heart, and shall spread forth his hands in this house;
8:38. or whatever curse or divine intervention may happen to any man among your people Israel, if anyone understands, having been wounded in his heart, and if he will have extended his hands in this house,
8:38. What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:38: Know every man the plague of his own heart - i. e. perceive one's sinfulness, or recognize one's sufferings as divine chastisements, and sin as their cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:38: prayer: Ch2 20:5-13; Psa 50:15, Psa 91:15; Isa 37:4, Isa 37:15-21; Joe 2:17; Amo 7:1-6
the plague: Ch2 6:29; Job 7:11; Psa 32:3, Psa 32:4, Psa 42:6, Psa 42:9, Psa 42:11, Psa 73:21, Psa 73:22, Psa 142:3-5; Pro 14:10; Rom 7:24; Phi 4:6
spread forth: Kg1 8:22; Isa 1:15
Geneva 1599
What prayer and supplication soever be [made] by any man, [or] by all thy people Israel, which shall know every man the plague of his own (o) heart, and spread forth his hands toward this house:
(o) For such are most suitable to receive God's mercies.
John Gill
What prayer and supplication soever,.... On account of any of the above things, or any other:
be made by any man, or by all the people Israel; by a private man, for such an one might go to the temple and pray by himself; see Lk 18:10 or by the public congregation:
which shall know every man the plague of his own heart; be sensible of his sin as the cause of his distress, and own it, though ever so privately committed, which none knows but God and his own heart; and which may be only an heart sin, not actually committed; as all sin is originally in the heart, and springs from it, that is the source of all wickedness; it may respect the corruption of nature, indwelling sin, which truly deserves this name, and which every good man is led to observe, confess, and bewail, Ps 51:4. In 2Chron 6:29 it is,
shall know his own sore and his own grief; what particularly affects him, and gives him pain and sorrow, as every man best knows his own affliction and trouble, and so can best represent his own case to the Lord:
and spread forth his hands towards this house; pray with his face towards it, and his hands spread out, a prayer gesture, and what was now used by Solomon, 3Kings 8:22.
John Wesley
The plague - His sin, which may be called the plague of his heart, in opposition to the other plagues here mentioned; so the sense is, who, by their afflictions are brought to a true and serious sense of their worse and inward plague of their sins, which are most fitly called the plague of the heart, because that is both the principal seat of sin, and the fountain from whence all actual sins flow.
8:398:39: եւ դու՝ լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ, եւ քաւեսցե՛ս եւ արասցես. եւ տացես առն ըստ ամենայն ճանապարհաց իւրոց, որպէս եւ գիտիցես զսիրտ նորա. զի դու միա՛յն գիտես զսիրտ ամենայն որդւոց մարդկան.
39 ապա լսի՛ր երկնքում՝ քո բնակութեան տեղում, ների՛ր նրանց, կատարի՛ր նրանց խնդրանքը, ամէն մէկի հոգին ճանաչելով՝ հատուցի՛ր ըստ նրանց ընթացած ճանապարհի, քանզի միայն դու ես ճանաչում բոլոր մարդկանց հոգիները:
39 Այն ատեն դուն երկնքէն, քու բնակութեանդ տեղէն, լսէ՛ ու ներէ՛ եւ ամէն մարդու իր բոլոր ճամբաներուն համեմատ հատուցում ըրէ՛, անոր սիրտը ճանչնալուդ համար. վասն զի բոլոր մարդոց որդիներուն սիրտը միայն դուն կը ճանչնաս.
եւ դու լուիցես յերկնից ի պատրաստ բնակութենէ քումմէ, եւ քաւեսցես եւ արասցես. եւ տացես առն ըստ ամենայն ճանապարհաց իւրոց, որպէս եւ գիտիցես զսիրտ նորա. զի դու միայն գիտես զսիրտ ամենայն որդւոց մարդկան:

8:39: եւ դու՝ լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ, եւ քաւեսցե՛ս եւ արասցես. եւ տացես առն ըստ ամենայն ճանապարհաց իւրոց, որպէս եւ գիտիցես զսիրտ նորա. զի դու միա՛յն գիտես զսիրտ ամենայն որդւոց մարդկան.
39 ապա լսի՛ր երկնքում՝ քո բնակութեան տեղում, ների՛ր նրանց, կատարի՛ր նրանց խնդրանքը, ամէն մէկի հոգին ճանաչելով՝ հատուցի՛ր ըստ նրանց ընթացած ճանապարհի, քանզի միայն դու ես ճանաչում բոլոր մարդկանց հոգիները:
39 Այն ատեն դուն երկնքէն, քու բնակութեանդ տեղէն, լսէ՛ ու ներէ՛ եւ ամէն մարդու իր բոլոր ճամբաներուն համեմատ հատուցում ըրէ՛, անոր սիրտը ճանչնալուդ համար. վասն զի բոլոր մարդոց որդիներուն սիրտը միայն դուն կը ճանչնաս.
zohrab-1805▾ eastern-1994▾ western am▾
8:398:39 Ты услышь с неба, с места обитания Твоего, и помилуй; соделай и воздай каждому по путям его, как Ты усмотришь сердце его, ибо Ты один знаешь сердце всех сынов человеческих:
8:41 καὶ και and; even τῷ ο the ἀλλοτρίῳ αλλοτριος another's; stranger ὃς ος who; what οὐκ ου not ἔστιν ειμι be ἀπὸ απο from; away λαοῦ λαος populace; population σου σου of you; your οὗτος ουτος this; he
8:39 וְ֠ wᵊ וְ and אַתָּה ʔattˌā אַתָּה you תִּשְׁמַ֨ע tišmˌaʕ שׁמע hear הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens מְכֹ֤ון mᵊḵˈôn מָכֹון site שִׁבְתֶּ֨ךָ֙ šivtˈeḵā ישׁב sit וְ wᵊ וְ and סָלַחְתָּ֣ sālaḥtˈā סלח forgive וְ wᵊ וְ and עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make וְ wᵊ וְ and נָתַתָּ֤ nāṯattˈā נתן give לָ lā לְ to † הַ the אִישׁ֙ ʔîš אִישׁ man כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֵּדַ֖ע tēḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart כִּֽי־ kˈî- כִּי that אַתָּ֤ה ʔattˈā אַתָּה you יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know לְ lᵊ לְ to בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave אֶת־ ʔeṯ- אֵת [object marker] לְבַ֖ב lᵊvˌav לֵבָב heart כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
8:39. tu audies in caelo in loco habitationis tuae et repropitiaberis et facies ut des unicuique secundum omnes vias suas sicut videris cor eius quia tu nosti solus cor omnium filiorum hominumThen hear thou in heaven, in the place of thy dwelling, and forgive, and do so as to give to every one according to his ways, as thou shalt see his heart (for thou only knowest the heart of all the children of men)
39. then hear thou in heaven thy dwelling place, and forgive, and do, and render unto every man according to all his ways, whose heart thou knowest; ( for thou, even thou only, knowest the hearts of all the children of men;)
8:39. you will hear in heaven, in your dwelling place, and you will forgive. And you will act so that you give to each one in accord with his own ways, just as you see in his heart, for you alone know the heart of all the sons of men.
8:39. Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, [even] thou only, knowest the hearts of all the children of men;)
Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; ( for thou, [even] thou only, knowest the hearts of all the children of men:

8:39 Ты услышь с неба, с места обитания Твоего, и помилуй; соделай и воздай каждому по путям его, как Ты усмотришь сердце его, ибо Ты один знаешь сердце всех сынов человеческих:
8:41
καὶ και and; even
τῷ ο the
ἀλλοτρίῳ αλλοτριος another's; stranger
ὃς ος who; what
οὐκ ου not
ἔστιν ειμι be
ἀπὸ απο from; away
λαοῦ λαος populace; population
σου σου of you; your
οὗτος ουτος this; he
8:39
וְ֠ wᵊ וְ and
אַתָּה ʔattˌā אַתָּה you
תִּשְׁמַ֨ע tišmˌaʕ שׁמע hear
הַ ha הַ the
שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens
מְכֹ֤ון mᵊḵˈôn מָכֹון site
שִׁבְתֶּ֨ךָ֙ šivtˈeḵā ישׁב sit
וְ wᵊ וְ and
סָלַחְתָּ֣ sālaḥtˈā סלח forgive
וְ wᵊ וְ and
עָשִׂ֔יתָ ʕāśˈîṯā עשׂה make
וְ wᵊ וְ and
נָתַתָּ֤ nāṯattˈā נתן give
לָ לְ to
הַ the
אִישׁ֙ ʔîš אִישׁ man
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
דְּרָכָ֔יו dᵊrāḵˈāʸw דֶּרֶךְ way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֵּדַ֖ע tēḏˌaʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
לְבָבֹ֑ו lᵊvāvˈô לֵבָב heart
כִּֽי־ kˈî- כִּי that
אַתָּ֤ה ʔattˈā אַתָּה you
יָדַ֨עְתָּ֙ yāḏˈaʕtā ידע know
לְ lᵊ לְ to
בַדְּךָ֔ vaddᵊḵˈā בַּד linen, part, stave
אֶת־ ʔeṯ- אֵת [object marker]
לְבַ֖ב lᵊvˌav לֵבָב heart
כָּל־ kol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
8:39. tu audies in caelo in loco habitationis tuae et repropitiaberis et facies ut des unicuique secundum omnes vias suas sicut videris cor eius quia tu nosti solus cor omnium filiorum hominum
Then hear thou in heaven, in the place of thy dwelling, and forgive, and do so as to give to every one according to his ways, as thou shalt see his heart (for thou only knowest the heart of all the children of men)
8:39. you will hear in heaven, in your dwelling place, and you will forgive. And you will act so that you give to each one in accord with his own ways, just as you see in his heart, for you alone know the heart of all the sons of men.
8:39. Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, [even] thou only, knowest the hearts of all the children of men;)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:39: Then hear: Kg1 8:32, Kg1 8:36
give to every man: Psa 18:20-26, Psa 28:4; Jer 17:10, Jer 32:19; Eze 18:30; Rev 22:12
for thou: Sa1 16:7; Ch1 28:9; Ch2 6:30; Psa 11:4, Psa 11:5; Joh 2:25, Joh 21:17; Act 1:24; Heb 4:12, Heb 4:13; Rev 2:23
John Gill
Then hear thou in heaven thy dwellingplace,.... Which was more properly so than this Solomon had built, and the Lord had taken possession of:
and forgive; remove the calamity and distress, be it what it may:
and do, and give to every man according to his ways, whose heart thou knowest: that his prayer is cordial and sincere, his confession and repentance genuine, and that he is truly sensible of his sin, and sorry for it, and is pure in his intentions and resolutions, through divine grace, to depart from it for the future:
(for thou, even thou only knowest the hearts of all the children of men;) he knows all men, the hearts of them all, what is in them, what comes out of them, and is according to them; omniscience belongs only to God; it is his prerogative to know the heart and search the reins, see Jer 17:9.
John Wesley
Thou knowest - Not only the plagues of their hearts, their several wants and burdens, (these he knows! but he will know them from us,) but the desire and intent of the heart, the sincerity or hypocrisy of it.
8:408:40: զի երկիցեն ՚ի քէն զամենայն աւուրս իւրեանց՝ որչափ եւ կեցցեն ՚ի վերայ երեսաց երկրի, զոր ետուր հարց մերոց։
40 Թող մարդիկ երկիւղ կրեն քեզնից իրենց կեանքի բոլոր օրերում, որչափ որ ապրեն մեր հայրերին տուած քո երկրի երեսին:
40 Որպէս զի քեզմէ վախնան իրենց օրերուն մէջ, որչափ ժամանակ որ մեր հայրերուն տուած երկրիդ վրայ ապրին։
զի երկիցեն ի քէն զամենայն աւուրս իւրեանց որչափ եւ կեցցեն ի վերայ երեսաց երկրին զոր ետուր հարցն մերոց:

8:40: զի երկիցեն ՚ի քէն զամենայն աւուրս իւրեանց՝ որչափ եւ կեցցեն ՚ի վերայ երեսաց երկրի, զոր ետուր հարց մերոց։
40 Թող մարդիկ երկիւղ կրեն քեզնից իրենց կեանքի բոլոր օրերում, որչափ որ ապրեն մեր հայրերին տուած քո երկրի երեսին:
40 Որպէս զի քեզմէ վախնան իրենց օրերուն մէջ, որչափ ժամանակ որ մեր հայրերուն տուած երկրիդ վրայ ապրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:408:40 чтобы они боялись Тебя во все дни, доколе живут на земле, которую Ты дал отцам нашим.
8:42 καὶ και and; even ἥξουσιν ηκω here καὶ και and; even προσεύξονται προσευχομαι pray εἰς εις into; for τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he
8:40 לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יִֽרָא֔וּךָ yˈirāʔˈûḵā ירא fear כָּל־ kol- כֹּל whole הַ֨ hˌa הַ the יָּמִ֔ים yyāmˈîm יֹום day אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵ֥ם hˌēm הֵם they חַיִּ֖ים ḥayyˌîm חַי alive עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תָּה nāṯˌattā נתן give לַ la לְ to אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
8:40. ut timeant te cunctis diebus quibus vivunt super faciem terrae quam dedisti patribus nostrisThat they may fear thee all the days that they live upon the face of the land, which thou hast given to our fathers.
40. that they may fear thee all the days that they live in the land which thou gavest unto our fathers.
8:40. So may they fear you, all the days that they live upon the face of the land, which you have given to our fathers.
8:40. That they may fear thee all the days that they live in the land which thou gavest unto our fathers.
That they may fear thee all the days that they live in the land which thou gavest unto our fathers:

8:40 чтобы они боялись Тебя во все дни, доколе живут на земле, которую Ты дал отцам нашим.
8:42
καὶ και and; even
ἥξουσιν ηκω here
καὶ και and; even
προσεύξονται προσευχομαι pray
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
8:40
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יִֽרָא֔וּךָ yˈirāʔˈûḵā ירא fear
כָּל־ kol- כֹּל whole
הַ֨ hˌa הַ the
יָּמִ֔ים yyāmˈîm יֹום day
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵ֥ם hˌēm הֵם they
חַיִּ֖ים ḥayyˌîm חַי alive
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָ הַ the
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תָּה nāṯˌattā נתן give
לַ la לְ to
אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
8:40. ut timeant te cunctis diebus quibus vivunt super faciem terrae quam dedisti patribus nostris
That they may fear thee all the days that they live upon the face of the land, which thou hast given to our fathers.
8:40. So may they fear you, all the days that they live upon the face of the land, which you have given to our fathers.
8:40. That they may fear thee all the days that they live in the land which thou gavest unto our fathers.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:40: fear thee: Gen 22:12; Exo 20:20; Deu 6:2, Deu 6:13; Sa1 12:24; Psa 115:13, Psa 130:4; Jer 32:39, Jer 32:40; Hos 3:5; Act 9:31, Act 10:2; Heb 12:28; Rev 15:4, Rev 19:5
John Gill
That they may fear thee,.... For his goodness sake in hearing their prayer, removing their affliction, and bestowing his blessings on them, particularly in forgiving their sins, see Ps 130:4.
all the days that they live in the land which thou gavest unto our fathers; not only for the present, while the mercy is fresh, but all the days of their lives; to which they were the more obliged by the good land they possessed as a divine gift, and which they held by the tenure of their obedience, Is 1:19.
8:418:41: Եւ օտարոտին որ ո՛չ իցէ ՚ի ժողովրդենէ քումմէ Իսրայէլի, եւ նա եկեալ իցէ յերկրէ հեռաստանէ.
41 Եթէ Իսրայէլի քո ժողովրդին չպատկանող մի օտարական գայ հեռու երկրից,
41 «Քու ժողովուրդէդ Իսրայէլէն չեղող եւ հեռաւոր երկրէ մը քու անուանդ համար եկող օտարականն ալ
Եւ օտարոտին որ ոչ իցէ ի ժողովրդենէ քումմէ Իսրայելէ, եւ նա եկեալ իցէ յերկրէ հեռաստանէ[200]:

8:41: Եւ օտարոտին որ ո՛չ իցէ ՚ի ժողովրդենէ քումմէ Իսրայէլի, եւ նա եկեալ իցէ յերկրէ հեռաստանէ.
41 Եթէ Իսրայէլի քո ժողովրդին չպատկանող մի օտարական գայ հեռու երկրից,
41 «Քու ժողովուրդէդ Իսրայէլէն չեղող եւ հեռաւոր երկրէ մը քու անուանդ համար եկող օտարականն ալ
zohrab-1805▾ eastern-1994▾ western am▾
8:418:41 Если и иноплеменник, который не от Твоего народа Израиля, придет из земли далекой ради имени Твоего,~---
8:43 καὶ και and; even σὺ συ you εἰσακούσῃ εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐξ εκ from; out of ἑτοίμου ετοιμος ready; prepared κατοικητηρίου κατοικητηριον settlement σου σου of you; your καὶ και and; even ποιήσεις ποιεω do; make κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐπικαλέσηταί επικαλεω invoke; nickname σε σε.1 you ὁ ο the ἀλλότριος αλλοτριος another's; stranger ὅπως οπως that way; how γνῶσιν γινωσκω know πάντες πας all; every οἱ ο the λαοὶ λαος populace; population τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even φοβῶνταί φοβεω afraid; fear σε σε.1 you καθὼς καθως just as / like ὁ ο the λαός λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel καὶ και and; even γνῶσιν γινωσκω know ὅτι οτι since; that τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ἐπικέκληται επικαλεω invoke; nickname ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦτον ουτος this; he ὃν ος who; what ᾠκοδόμησα οικοδομεω build
8:41 וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אֶל־ ʔel- אֶל to הַ ha הַ the נָּכְרִ֔י nnoḵrˈî נָכְרִי foreign אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not מֵ mē מִן from עַמְּךָ֥ ʕammᵊḵˌā עַם people יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel ה֑וּא hˈû הוּא he וּ û וְ and בָ֛א vˈā בוא come מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth רְחֹוקָ֖ה rᵊḥôqˌā רָחֹוק remote לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:41. insuper et alienigena qui non est de populo tuo Israhel cum venerit de terra longinqua propter nomen tuum audietur enim nomen tuum magnum et manus tua fortis et brachium tuumMoreover also the stranger, who is not of thy people Israel, when he shall come out of a far conntry for thy name's sake, (for they shall hear every where of thy great name, and thy mighty hand,
41. Moreover concerning the stranger, that is not of thy people Israel, when he shall come out of a far country for thy name’s sake;
8:41. Moreover, the foreigner too, who is not of your people Israel, when he will have arrived from a distant land because of your name, for they shall hear about your great name, and your strong hand,
8:41. Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name’s sake;
Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name' s sake:

8:41 Если и иноплеменник, который не от Твоего народа Израиля, придет из земли далекой ради имени Твоего,~---
8:43
καὶ και and; even
σὺ συ you
εἰσακούσῃ εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐξ εκ from; out of
ἑτοίμου ετοιμος ready; prepared
κατοικητηρίου κατοικητηριον settlement
σου σου of you; your
καὶ και and; even
ποιήσεις ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐπικαλέσηταί επικαλεω invoke; nickname
σε σε.1 you
ο the
ἀλλότριος αλλοτριος another's; stranger
ὅπως οπως that way; how
γνῶσιν γινωσκω know
πάντες πας all; every
οἱ ο the
λαοὶ λαος populace; population
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
φοβῶνταί φοβεω afraid; fear
σε σε.1 you
καθὼς καθως just as / like
ο the
λαός λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
γνῶσιν γινωσκω know
ὅτι οτι since; that
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ἐπικέκληται επικαλεω invoke; nickname
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦτον ουτος this; he
ὃν ος who; what
ᾠκοδόμησα οικοδομεω build
8:41
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
אֶל־ ʔel- אֶל to
הַ ha הַ the
נָּכְרִ֔י nnoḵrˈî נָכְרִי foreign
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
מֵ מִן from
עַמְּךָ֥ ʕammᵊḵˌā עַם people
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
ה֑וּא hˈû הוּא he
וּ û וְ and
בָ֛א vˈā בוא come
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
רְחֹוקָ֖ה rᵊḥôqˌā רָחֹוק remote
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:41. insuper et alienigena qui non est de populo tuo Israhel cum venerit de terra longinqua propter nomen tuum audietur enim nomen tuum magnum et manus tua fortis et brachium tuum
Moreover also the stranger, who is not of thy people Israel, when he shall come out of a far conntry for thy name's sake, (for they shall hear every where of thy great name, and thy mighty hand,
8:41. Moreover, the foreigner too, who is not of your people Israel, when he will have arrived from a distant land because of your name, for they shall hear about your great name, and your strong hand,
8:41. Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name’s sake;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-43: (2: Пар. VI:32-33). Пятый случай: храм Иеговы может посетить и иноплеменник из земли далекой (как царица Савская в 3: Цар. X, Нееман Сириянин в 4: Цар. V), услышав о величии и силе имени Иеговы - "руке сильной и мышце простертой" (ст. 42, в соотношении с историей изведения Израиля из Египта, Исх. VI:6; Втор. IV:34; V:15). Бог исполнит молитву такого иноплеменника, чтобы он убедился, что действительно именем Иеговы называется храм Соломонов (ст. 43, ср. Иер. VII:10-11, 14), как этим же именем называется и город Иерусалим (Иер. XXV:19) и народ израильский (Втор. XXVIII:10; Ис. LXIII:19); что в этом народе, в его столице, в его храме Иегова нарочито являет Свое присутствие, так что здесь с Ним люди входят в особое благодатное общение.
Adam Clarke: Commentary on the Bible - 1831
8:41: Moreover, concerning a stranger - The Fifth case relates to heathens coming from other countries with the design to become proselytes to the true religion; that they might be received, blessed, and protected as the true Israelites, that the name of Jehovah might be known over the face of the earth.
3 Kings (1 Kings) 8:44
Albert Barnes: Notes on the Bible - 1834
8:41: Nothing is more remarkable in the Mosaic Law than its liberality with regard to strangers, both in general Exo 22:21; Lev 25:35; Deu 10:19 and in religious matters Num 15:14-16; Deu 31:12. It is quite in the spirit of these enactments that Solomon, having first prayed to God on behalf of his fellow-countrymen, should next go on to intercede for the strangers, and to ask for their prayers the same acceptance which he had pRev_iously begged for the prayers of faithful Israelites.
For thy name's sake - i. e. "to visit the place where Thou hast set Thy name" (Compare Deu 12:5, Deu 12:11, etc.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:41: a stranger: Kg1 10:1, Kg1 10:2; Rut 1:16, Rut 2:11; Ch2 6:32; Isa 56:3-7; Mat 8:5, Mat 8:10, Mat 8:11, Mat 15:22-28; Luk 17:18; Joh 12:20; Act 10:1-4
cometh out: Kg1 10:1, Kg1 10:2; Exo 18:8-12; Kg2 5:1-7, Kg2 5:16, Kg2 5:17; Isa 60:1-10; Mat 2:1, Mat 12:42; Act 8:27-40
Geneva 1599
Moreover concerning a (p) stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake;
(p) He means such as should be turned from their idolatry to serve the true God.
John Gill
Moreover, concerning a stranger that is not of thy people Israel,.... One of another country, not belonging to any of the tribes of Israel, yet having some knowledge of, and disposition to, the true worship of God:
but cometh out of a far country for thy name's sake; as the Ethiopian eunuch did, to pray to him, worship him, and offer such sacrifices as were allowed a Gentile to do, Lev 22:18 led thereunto by the fame of him, as follows.
John Wesley
A stranger - A proselyte. But cometh - That he may worship, and glorify thy name.
8:428:42: ուր եւ լսիցէ զանուանէ քումմէ մեծէ, եւ զձեռանէ քումմէ հզօրէ, եւ զբազկէ քումմէ ձգելոյ. եւ եկեսցէ եւ յաղօթս կացցէ ՚ի տեղւոջս յայսմիկ.
42 ուր լսած լինի քո մեծ անուան, ամուր ձեռքի ու հզօր բազկի մասին, գայ եւ աղօթք անի այս տեղում,
42 (Վասն զի քու մեծ անունդ պիտի լսեն ու երկնցած բազուկդ պիտի տեսնեն,) եթէ գայ ու այս տանը մէջ աղօթք ընէ,
ուր եւ լսիցէ զանուանէ քումմէ մեծէ եւ զձեռանէ քումմէ հզօրէ եւ զբազկէ քումմէ ձգելոյ, եւ եկեսցէ եւ յաղօթս կացցէ ի տեղւոջս յայսմիկ:

8:42: ուր եւ լսիցէ զանուանէ քումմէ մեծէ, եւ զձեռանէ քումմէ հզօրէ, եւ զբազկէ քումմէ ձգելոյ. եւ եկեսցէ եւ յաղօթս կացցէ ՚ի տեղւոջս յայսմիկ.
42 ուր լսած լինի քո մեծ անուան, ամուր ձեռքի ու հզօր բազկի մասին, գայ եւ աղօթք անի այս տեղում,
42 (Վասն զի քու մեծ անունդ պիտի լսեն ու երկնցած բազուկդ պիտի տեսնեն,) եթէ գայ ու այս տանը մէջ աղօթք ընէ,
zohrab-1805▾ eastern-1994▾ western am▾
8:428:42 ибо и они услышат о Твоем имени великом и о Твоей руке сильной и о Твоей мышце простертой,~--- и придет он и помолится у храма сего,
8:44 ὅτι οτι since; that ἐξελεύσεται εξερχομαι come out; go out ὁ ο the λαός λαος populace; population σου σου of you; your εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτοῦ αυτος he; him ἐν εν in ὁδῷ οδος way; journey ᾗ ος who; what ἐπιστρέψεις επιστρεφω turn around; return αὐτούς αυτος he; him καὶ και and; even προσεύξονται προσευχομαι pray ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master ὁδὸν οδος way; journey τῆς ο the πόλεως πολις city ἧς ος who; what ἐξελέξω εκλεγω select; choose ἐν εν in αὐτῇ αυτος he; him καὶ και and; even τοῦ ο the οἴκου οικος home; household οὗ ος who; what ᾠκοδόμησα οικοδομεω build τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your
8:42 כִּ֤י kˈî כִּי that יִשְׁמְעוּן֙ yišmᵊʕûn שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] שִׁמְךָ֣ šimᵊḵˈā שֵׁם name הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יָֽדְךָ֙ yˈāḏᵊḵā יָד hand הַֽ hˈa הַ the חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong וּֽ ˈû וְ and זְרֹעֲךָ֖ zᵊrōʕᵃḵˌā זְרֹועַ arm הַ ha הַ the נְּטוּיָ֑ה nnᵊṭûyˈā נטה extend וּ û וְ and בָ֥א vˌā בוא come וְ wᵊ וְ and הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:42. extentum ubique cum venerit ergo et oraverit in loco hocAnd thy stretched out arm) so when he shall come, and shall pray in this place,
42. ( for they shall hear of thy great name, and of thy mighty hand, and of thy stretched out arm;) when he shall come and pray toward this house;
8:42. and your outstretched arm everywhere: so when he arrives and prays in this place,
8:42. (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;
For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house:

8:42 ибо и они услышат о Твоем имени великом и о Твоей руке сильной и о Твоей мышце простертой,~--- и придет он и помолится у храма сего,
8:44
ὅτι οτι since; that
ἐξελεύσεται εξερχομαι come out; go out
ο the
λαός λαος populace; population
σου σου of you; your
εἰς εις into; for
πόλεμον πολεμος battle
ἐπὶ επι in; on
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτοῦ αυτος he; him
ἐν εν in
ὁδῷ οδος way; journey
ος who; what
ἐπιστρέψεις επιστρεφω turn around; return
αὐτούς αυτος he; him
καὶ και and; even
προσεύξονται προσευχομαι pray
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
ὁδὸν οδος way; journey
τῆς ο the
πόλεως πολις city
ἧς ος who; what
ἐξελέξω εκλεγω select; choose
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
οὗ ος who; what
ᾠκοδόμησα οικοδομεω build
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
8:42
כִּ֤י kˈî כִּי that
יִשְׁמְעוּן֙ yišmᵊʕûn שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
הַֽ hˈa הַ the
חֲזָקָ֔ה ḥᵃzāqˈā חָזָק strong
וּֽ ˈû וְ and
זְרֹעֲךָ֖ zᵊrōʕᵃḵˌā זְרֹועַ arm
הַ ha הַ the
נְּטוּיָ֑ה nnᵊṭûyˈā נטה extend
וּ û וְ and
בָ֥א vˌā בוא come
וְ wᵊ וְ and
הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:42. extentum ubique cum venerit ergo et oraverit in loco hoc
And thy stretched out arm) so when he shall come, and shall pray in this place,
8:42. and your outstretched arm everywhere: so when he arrives and prays in this place,
8:42. (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:42: Great name - A somewhat rare expression. It does not occur at all in the Pentateuch; though "mighty hand" and the "stretched out arm" are so frequent Exo 6:6; Exo 13:9; Deu 9:29 : only once in Joshua Jos 7:9; and twice in the Psalms Psa 76:1; Psa 99:3. About the time of the captivity the use of the phrase became more common Eze 36:23; Jer 10:6; Jer 44:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:42: For they shall: Exo 15:14; Deu 4:6; Jos 2:10, Jos 2:11, Jos 9:9, Jos 9:10; Ch2 32:31; Dan 2:47, Dan 3:28; Dan 4:37
great name: Exo 3:13-16, Exo 34:5-7; Jos 7:9; Psa 86:8, Psa 86:9; Eze 20:9
thy strong hand: Exo 3:19, Exo 9:15, Exo 13:14; Deu 3:24, Deu 4:34, Deu 11:2, Deu 11:3; Kg2 17:36; Psa 89:13; Psa 136:12; Isa 51:9, Isa 63:12; Jer 31:11, Jer 32:17
when he shall: Isa 66:19, Isa 66:20; Jer 3:19; Zac 14:16; Act 8:27
John Gill
(For they shall hear of thy great name,.... Of his great name, Jehovah; of him as the eternal, immutable, and self-existent Being; of the perfections of his nature, as displayed in his mighty works:
and of thy strong hand, and of thy stretched out arm); which had done formerly such mighty works in Egypt, at the Red sea, in the wilderness, in the land of Canaan, in the times of David, and still under the reign of Solomon, and even in future ages, besides the works of creation and providence in general:
when he shall come and pray towards this house; not being admitted into it, only into a court, which in later times was called the court of the Gentiles, see Acts 21:19.
8:438:43: եւ դու լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ, եւ արասցես ըստ ամենայնի զոր եւ կարդասցէ առ քեզ օտարոտին. զի ծանիցեն ամենայն ազգք երկրի զանուն քո, եւ երկիցեն ՚ի քէն որպէս եւ ժողովուրդ քո Իսրայէլ. եւ ծանիցեն զի անուն քո կոչեցեալ է ՚ի վերայ տանս զոր շինեցի[3542]։ [3542] Ոմանք. Եւ տացես ըստ ամենայնի զոր։
43 ապա նրան եւս լսիր երկնքում՝ քո բնակութեան տեղում, եւ ըստ ամենայնի կատարի՛ր այդ օտարականի քեզնից խնդրածը, որպէսզի երկրի բոլոր ազգերը ճանաչեն քո անունը, երկիւղ կրեն քեզնից, ինչպէս Իսրայէլի քո ժողովուրդը, եւ իմանան, որ քո անուամբ է կոչուել իմ կառուցած այս տունը:
43 Դուն երկնքէն, քու բնակութեանդ տեղէն լսէ՛ եւ օտարականին քեզի ըրած ամէն խնդրուածքը կատարէ՛, որպէս զի երկրի ամէն ժողովուրդները քու անունդ ճանչնան ու քու ժողովուրդիդ Իսրայէլի պէս քեզմէ վախնան եւ գիտնան թէ այս իմ շինած տունս քու անունովդ կոչուած է։
եւ դու լուիցես յերկնից ի պատրաստ բնակութենէ քումմէ, եւ արասցես ըստ ամենայնի զոր եւ կարդասցէ առ քեզ օտարոտին. զի ծանիցեն ամենայն ազգք երկրի զանուն քո. եւ երկիցեն ի քէն որպէս եւ ժողովուրդ քո Իսրայէլ. եւ ծանիցեն զի անուն քո կոչեցեալ է ի վերայ տանս զոր շինեցի:

8:43: եւ դու լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ, եւ արասցես ըստ ամենայնի զոր եւ կարդասցէ առ քեզ օտարոտին. զի ծանիցեն ամենայն ազգք երկրի զանուն քո, եւ երկիցեն ՚ի քէն որպէս եւ ժողովուրդ քո Իսրայէլ. եւ ծանիցեն զի անուն քո կոչեցեալ է ՚ի վերայ տանս զոր շինեցի[3542]։
[3542] Ոմանք. Եւ տացես ըստ ամենայնի զոր։
43 ապա նրան եւս լսիր երկնքում՝ քո բնակութեան տեղում, եւ ըստ ամենայնի կատարի՛ր այդ օտարականի քեզնից խնդրածը, որպէսզի երկրի բոլոր ազգերը ճանաչեն քո անունը, երկիւղ կրեն քեզնից, ինչպէս Իսրայէլի քո ժողովուրդը, եւ իմանան, որ քո անուամբ է կոչուել իմ կառուցած այս տունը:
43 Դուն երկնքէն, քու բնակութեանդ տեղէն լսէ՛ եւ օտարականին քեզի ըրած ամէն խնդրուածքը կատարէ՛, որպէս զի երկրի ամէն ժողովուրդները քու անունդ ճանչնան ու քու ժողովուրդիդ Իսրայէլի պէս քեզմէ վախնան եւ գիտնան թէ այս իմ շինած տունս քու անունովդ կոչուած է։
zohrab-1805▾ eastern-1994▾ western am▾
8:438:43 услышь с неба, с места обитания Твоего, и сделай все, о чем будет взывать к Тебе иноплеменник, чтобы все народы земли знали имя Твое, чтобы боялись Тебя, как народ Твой Израиль, чтобы знали, что именем Твоим называется храм сей, который я построил.
8:45 καὶ και and; even εἰσακούσει εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven τῆς ο the δεήσεως δεησις petition αὐτῶν αυτος he; him καὶ και and; even τῆς ο the προσευχῆς προσευχη prayer αὐτῶν αυτος he; him καὶ και and; even ποιήσεις ποιεω do; make τὸ ο the δικαίωμα δικαιωμα justification αὐτοῖς αυτος he; him
8:43 אַתָּ֞ה ʔattˈā אַתָּה you תִּשְׁמַ֤ע tišmˈaʕ שׁמע hear הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens מְכֹ֣ון mᵊḵˈôn מָכֹון site שִׁבְתֶּ֔ךָ šivtˈeḵā ישׁב sit וְ wᵊ וְ and עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make כְּ kᵊ כְּ as כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִקְרָ֥א yiqrˌā קרא call אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to הַ ha הַ the נָּכְרִ֑י nnoḵrˈî נָכְרִי foreign לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of יֵדְעוּן֩ yēḏᵊʕûn ידע know כָּל־ kol- כֹּל whole עַמֵּ֨י ʕammˌê עַם people הָ hā הַ the אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] שְׁמֶ֗ךָ šᵊmˈeḵā שֵׁם name לְ lᵊ לְ to יִרְאָ֤ה yirʔˈā ירא fear אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] כְּ kᵊ כְּ as עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לָ lā לְ to דַ֕עַת ḏˈaʕaṯ ידע know כִּי־ kî- כִּי that שִׁמְךָ֣ šimᵊḵˈā שֵׁם name נִקְרָ֔א niqrˈā קרא call עַל־ ʕal- עַל upon הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּנִֽיתִי׃ bānˈîṯî בנה build
8:43. tu exaudies in caelo in firmamento habitaculi tui et facies omnia pro quibus invocaverit te alienigena ut discant universi populi terrarum nomen tuum timere sicut populus tuus Israhel et probent quia nomen tuum invocatum est super domum hanc quam aedificaviThen hear thou in heaven, in the firmament of thy dwelling place, and do all those things, for which that stranger shall call upon thee: that all the people of the earth may learn to fear thy name, as do thy people Israel, and may prove that thy name is called upon on this house, which I have built.
43. hear thou in heaven 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, to fear thee, as doth thy people Israel, and that they may know that this house which I have built is called by thy name.
8:43. you will listen in heaven, in the firmament of your dwelling place. And you will do all the things, for which that foreigner will have called upon you. So may all the peoples of the earth learn to fear your name, just as your people Israel do. And so may they show that your name has been invoked over this house, which I have built.
8:43. Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name.
Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name:

8:43 услышь с неба, с места обитания Твоего, и сделай все, о чем будет взывать к Тебе иноплеменник, чтобы все народы земли знали имя Твое, чтобы боялись Тебя, как народ Твой Израиль, чтобы знали, что именем Твоим называется храм сей, который я построил.
8:45
καὶ και and; even
εἰσακούσει εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
τῆς ο the
δεήσεως δεησις petition
αὐτῶν αυτος he; him
καὶ και and; even
τῆς ο the
προσευχῆς προσευχη prayer
αὐτῶν αυτος he; him
καὶ και and; even
ποιήσεις ποιεω do; make
τὸ ο the
δικαίωμα δικαιωμα justification
αὐτοῖς αυτος he; him
8:43
אַתָּ֞ה ʔattˈā אַתָּה you
תִּשְׁמַ֤ע tišmˈaʕ שׁמע hear
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
מְכֹ֣ון mᵊḵˈôn מָכֹון site
שִׁבְתֶּ֔ךָ šivtˈeḵā ישׁב sit
וְ wᵊ וְ and
עָשִׂ֕יתָ ʕāśˈîṯā עשׂה make
כְּ kᵊ כְּ as
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִקְרָ֥א yiqrˌā קרא call
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
הַ ha הַ the
נָּכְרִ֑י nnoḵrˈî נָכְרִי foreign
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
יֵדְעוּן֩ yēḏᵊʕûn ידע know
כָּל־ kol- כֹּל whole
עַמֵּ֨י ʕammˌê עַם people
הָ הַ the
אָ֜רֶץ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֶ֗ךָ šᵊmˈeḵā שֵׁם name
לְ lᵊ לְ to
יִרְאָ֤ה yirʔˈā ירא fear
אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker]
כְּ kᵊ כְּ as
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לָ לְ to
דַ֕עַת ḏˈaʕaṯ ידע know
כִּי־ kî- כִּי that
שִׁמְךָ֣ šimᵊḵˈā שֵׁם name
נִקְרָ֔א niqrˈā קרא call
עַל־ ʕal- עַל upon
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּנִֽיתִי׃ bānˈîṯî בנה build
8:43. tu exaudies in caelo in firmamento habitaculi tui et facies omnia pro quibus invocaverit te alienigena ut discant universi populi terrarum nomen tuum timere sicut populus tuus Israhel et probent quia nomen tuum invocatum est super domum hanc quam aedificavi
Then hear thou in heaven, in the firmament of thy dwelling place, and do all those things, for which that stranger shall call upon thee: that all the people of the earth may learn to fear thy name, as do thy people Israel, and may prove that thy name is called upon on this house, which I have built.
8:43. you will listen in heaven, in the firmament of your dwelling place. And you will do all the things, for which that foreigner will have called upon you. So may all the peoples of the earth learn to fear your name, just as your people Israel do. And so may they show that your name has been invoked over this house, which I have built.
8:43. Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:43: That all people of the earth may know thy name, to fear thee - Solomon prays that the result of Yahweh's hearing the prayers of pagans addressed toward the temple may be the general conversion of the world to the worship of Him. Compare Psa 96:1-13; Psa 98:1-9.
This house ... - literally, as in the margin. In Scripture, when God's Name is said to be "called upon" persons or things, it seems to be meant that God is really present in them, upholding them and sanctifying them. This passage therefore means, that the pagan, when their prayers, directed toward the temple, are granted, will have a full assurance that God is present in the building in some very special way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:43: that all the people, Sa1 17:46; Kg2 19:19; Ch2 6:33; Psa 22:27, Psa 67:2, Psa 72:10, Psa 72:11, Psa 86:9; Isa 11:9; Rev 11:15
fear thee: Psa 102:15, Psa 117:1, Psa 117:2
this house: Heb. thy name is called upon this house, Kg1 8:29
Geneva 1599
Hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy (q) name.
(q) That this is the true religion with which you will be worshipped.
John Gill
Hear thou in heaven thy dwellingplace,.... The prayer of the stranger:
and do according to all that the stranger calleth to thee for; which were consistent with the will of God and his glory, and for the good of the stranger; this is more absolutely and unconditionally expressed than the requests for the Israelites; it is not desired that he would do by them according to their ways, and if they turned from their sins, or knew the plague of their hearts; the reason of which is supposed to be, because the Israelites knew the will of God, when the strangers did not; and therefore it is desired that, notwithstanding their ignorance, and their non-compliance with the divine will, through that, they might be heard and answered:
that all people of the earth may know thy name, to fear thee, as do thy people Israel; might know him to be a God, hearing and answering prayer, forgiving sin, and bestowing favours, which might lead them to fear him and his goodness, as Israel did:
and that they may know that this house, which I have builded, is called by thy name; that he dwelt in it, granted his presence, heard and received the supplications of men, answered their requests, and accepted of their sacrifices here. Solomon seems to have had knowledge of the calling of the Gentiles, and to desire it.
John Wesley
Calleth for - Agreeable to thy will and word. It is observable, that his prayer for the strangers is more large, and comprehensive, than for the Israelites; that thereby he might both shew his public - spiritedness, and encourage strangers to the worship of the true God. Thus early were the indications of God's favour, toward the sinners of the Gentiles. As there was then one law for the native and for the stranger, so there was one gospel for both.
8:448:44: Եւ եթէ ելանիցէ ժողովուրդ քո ՚ի պատերա՛զմ ընդ թշնամիս իւր՝ ՚ի ճանապարհի յորմէ դարձուսցես զնոսա. եւ կացցեն յաղօթս յանուն Տեառն ՚ի ճանապարհի քաղաքիս զոր ընտրեցեր, եւ ՚ի տանս զոր շինեցի անուան քում[3543]. [3543] Ոմանք. Եւ ՚ի ճանապարհի յորմէ դու դարձուսցես։
44 Եթէ քո ժողովուրդը պատերազմի ելնի իր թշնամիների դէմ այն ճանապարհով, որ դու կ’ուղարկես նրանց, եւ եթէ նրանք աղօթքի կանգնեն Տիրոջ ընտրած քաղաքի ճանապարհին կամ քո անունով իմ կառուցած տանը,
44 «Երբ քու ժողովուրդդ թշնամիին դէմ պատերազմի երթայ այն ճամբով, որ դուն պիտի ղրկես զանոնք, եթէ անոնք այս քու ընտրած քաղաքիդ ու քու անուանդ համար այս իմ շինած տանս կողմը նայելով՝ Տէրոջը աղօթք ընեն,
Եւ եթէ ելանիցէ ժողովուրդ քո ի պատերազմ ընդ թշնամիս իւր ի ճանապարհի [201]յորմէ դարձուսցես`` զնոսա, եւ կացցեն յաղօթս յանուն Տեառն ի ճանապարհի քաղաքիս զոր ընտրեցեր, եւ ի տանս զոր շինեցի անուան քում:

8:44: Եւ եթէ ելանիցէ ժողովուրդ քո ՚ի պատերա՛զմ ընդ թշնամիս իւր՝ ՚ի ճանապարհի յորմէ դարձուսցես զնոսա. եւ կացցեն յաղօթս յանուն Տեառն ՚ի ճանապարհի քաղաքիս զոր ընտրեցեր, եւ ՚ի տանս զոր շինեցի անուան քում[3543].
[3543] Ոմանք. Եւ ՚ի ճանապարհի յորմէ դու դարձուսցես։
44 Եթէ քո ժողովուրդը պատերազմի ելնի իր թշնամիների դէմ այն ճանապարհով, որ դու կ’ուղարկես նրանց, եւ եթէ նրանք աղօթքի կանգնեն Տիրոջ ընտրած քաղաքի ճանապարհին կամ քո անունով իմ կառուցած տանը,
44 «Երբ քու ժողովուրդդ թշնամիին դէմ պատերազմի երթայ այն ճամբով, որ դուն պիտի ղրկես զանոնք, եթէ անոնք այս քու ընտրած քաղաքիդ ու քու անուանդ համար այս իմ շինած տանս կողմը նայելով՝ Տէրոջը աղօթք ընեն,
zohrab-1805▾ eastern-1994▾ western am▾
8:448:44 Когда выйдет народ Твой на войну против врага своего путем, которым Ты пошлешь его, и будет молиться Господу, обратившись к городу, который Ты избрал, и к храму, который я построил имени Твоему,
8:46 ὅτι οτι since; that ἁμαρτήσονταί αμαρτανω sin σοι σοι you ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἄνθρωπος ανθρωπος person; human ὃς ος who; what οὐχ ου not ἁμαρτήσεται αμαρτανω sin καὶ και and; even ἐπάξεις επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even παραδώσεις παραδιδωμι betray; give over αὐτοὺς αυτος he; him ἐνώπιον ενωπιος in the face; facing ἐχθρῶν εχθρος hostile; enemy καὶ και and; even αἰχμαλωτιοῦσιν αιχμαλωτιζω take captive αὐτοὺς αυτος he; him οἱ ο the αἰχμαλωτίζοντες αιχμαλωτιζω take captive εἰς εις into; for γῆν γη earth; land μακρὰν μακραν far away καὶ και and; even ἐγγύς εγγυς close
8:44 כִּי־ kî- כִּי that יֵצֵ֨א yēṣˌē יצא go out עַמְּךָ֤ ʕammᵊḵˈā עַם people לַ la לְ to † הַ the מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war עַל־ ʕal- עַל upon אֹ֣יְבֹ֔ו ʔˈōyᵊvˈô איב be hostile בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּשְׁלָחֵ֑ם tišlāḥˈēm שׁלח send וְ wᵊ וְ and הִתְפַּֽלְל֣וּ hiṯpˈallˈû פלל pray אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֣רְתָּ bāḥˈartā בחר examine בָּ֔הּ bˈāh בְּ in וְ wᵊ וְ and הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּנִ֥תִי bānˌiṯî בנה build לִ li לְ to שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:44. si egressus fuerit populus tuus ad bellum contra inimicos suos per viam quocumque miseris eos orabunt te contra viam civitatis quam elegisti et contra domum quam aedificavi nomini tuoIf thy people go out to war against their enemies, by what way soever thou shalt send them, they shall pray to thee towards the way of the city, which thou hast chosen, and towards the house, which I have built to thy name:
44. If thy people go out to battle against their enemy, by whatsoever way thou shalt send them, and they pray unto the LORD toward the city which thou hast chosen, and toward the house which I have built for thy name:
8:44. And if your people have gone out to war against their enemies, along whatever way you will send them, they shall pray to you in the direction of the city, which you have chosen, and toward the house, which I have built to your name.
8:44. If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and [toward] the house that I have built for thy name:
If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and [toward] the house that I have built for thy name:

8:44 Когда выйдет народ Твой на войну против врага своего путем, которым Ты пошлешь его, и будет молиться Господу, обратившись к городу, который Ты избрал, и к храму, который я построил имени Твоему,
8:46
ὅτι οτι since; that
ἁμαρτήσονταί αμαρτανω sin
σοι σοι you
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οὐχ ου not
ἁμαρτήσεται αμαρτανω sin
καὶ και and; even
ἐπάξεις επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
παραδώσεις παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
ἐνώπιον ενωπιος in the face; facing
ἐχθρῶν εχθρος hostile; enemy
καὶ και and; even
αἰχμαλωτιοῦσιν αιχμαλωτιζω take captive
αὐτοὺς αυτος he; him
οἱ ο the
αἰχμαλωτίζοντες αιχμαλωτιζω take captive
εἰς εις into; for
γῆν γη earth; land
μακρὰν μακραν far away
καὶ και and; even
ἐγγύς εγγυς close
8:44
כִּי־ kî- כִּי that
יֵצֵ֨א yēṣˌē יצא go out
עַמְּךָ֤ ʕammᵊḵˈā עַם people
לַ la לְ to
הַ the
מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war
עַל־ ʕal- עַל upon
אֹ֣יְבֹ֔ו ʔˈōyᵊvˈô איב be hostile
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּשְׁלָחֵ֑ם tišlāḥˈēm שׁלח send
וְ wᵊ וְ and
הִתְפַּֽלְל֣וּ hiṯpˈallˈû פלל pray
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way
הָ הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֣רְתָּ bāḥˈartā בחר examine
בָּ֔הּ bˈāh בְּ in
וְ wᵊ וְ and
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּנִ֥תִי bānˌiṯî בנה build
לִ li לְ to
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:44. si egressus fuerit populus tuus ad bellum contra inimicos suos per viam quocumque miseris eos orabunt te contra viam civitatis quam elegisti et contra domum quam aedificavi nomini tuo
If thy people go out to war against their enemies, by what way soever thou shalt send them, they shall pray to thee towards the way of the city, which thou hast chosen, and towards the house, which I have built to thy name:
8:44. And if your people have gone out to war against their enemies, along whatever way you will send them, they shall pray to you in the direction of the city, which you have chosen, and toward the house, which I have built to your name.
8:44. If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and [toward] the house that I have built for thy name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44-45: (2: Пар. VI:34-35). Шестой случай: война против врага, посланная Израилю Богом.
Adam Clarke: Commentary on the Bible - 1831
8:44: If thy people go out to battle - The Sixth case refers to wars undertaken by Divine appointment: whithersoever thou shalt send them; for in no other wars could they expect the blessing and concurrence of the Lord; in none other could the God of truth and justice maintain their cause. There were such wars under the Mosaic dispensation, there are none such under the Christian dispensation: nor can there be any; for the Son of man is come, not to destroy men's lives, but to save them. Except mere defensive war, all others are diabolic; and, query, if there were no provocations, would there be any attacks, and consequently any need of defensive wars?
3 Kings (1 Kings) 8:46
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:44: go out to battle: Deu 20:1-4, Deu 31:3-6; Jos 1:2-5; Ch2 6:34
whithersoever: Num 31:1-12; Jos 6:2-5, Jos 8:1, Jos 8:2; Jdg 1:1, Jdg 1:2, Jdg 4:6, Jdg 6:14; Sa1 15:3, Sa1 15:18; Sa1 30:8; Sa2 5:19, Sa2 5:23
shall pray: Ch2 14:9-12, Ch2 18:31, Ch2 20:6-13, Ch2 32:20
toward the city: Heb. the way of the city, Kg1 8:16; Psa 78:67-69, Psa 132:13, Psa 132:14; Dan 9:17-19
John Gill
If thy people go out to battle against their enemy,.... In a foreign country, threatening to invade them, or having trespassed on their borders, or some way or other infringed on their liberties and privileges, and so given them just occasion to go to war with them:
whithersoever thou shalt send them; this case supposes their asking counsel of God, or having a direction and commission from him by a prophet, or some other way, to engage in war with the enemy:
and shall pray unto the Lord toward the city which thou hast chosen, and toward the house I have built for thy name: for, notwithstanding the justness of their cause, and having a warrant from God to go to war, yet they were to pray to him for success when at a distance, even in a foreign land, and about to engage the enemy; and this they were to do, turning their faces towards the city of Jerusalem, and the temple there; declaring thereby that their dependence was upon the Lord that dwelt there, and their expectation of victory was only from him.
John Wesley
To battle - In a just cause, and by thy warrant or commission. Shall pray - Whereby he instructs them, that they should not trust, either to the strength or justice of their arms, but only to God's help and blessing. Chosen - For thy dwelling - place, and the seat of thy temple. Towards the house - For to it they were to turn their faces in prayer; to profess themselves worshippers of the true God, in opposition to idols; and to strengthen their faith in God's promises and covenant, the tables whereof were contained in that house. Soldiers in the field must not think it enough that others pray for them: they must pray for themselves. And they are here encouraged to expect a gracious answer. Praying should always go along with fighting.
8:458:45: եւ դու լուիցե՛ս յերկնից աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցե՛ս նոցա իրաւունս[3544]. [3544] Այլք. Եւ լուիցես յերկնից։
45 ապա երկնքից լսի՛ր նրանց աղօթքն ու խնդրանքը, իրաւադա՛տ եղիր նրանց նկատմամբ:
45 Երկնքէն անոնց աղօթքն ու խնդրուածքը լսէ՛ եւ անոնց իրաւունք ըրէ՛։
եւ լուիցես յերկնից աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցես նոցա իրաւունս:

8:45: եւ դու լուիցե՛ս յերկնից աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցե՛ս նոցա իրաւունս[3544].
[3544] Այլք. Եւ լուիցես յերկնից։
45 ապա երկնքից լսի՛ր նրանց աղօթքն ու խնդրանքը, իրաւադա՛տ եղիր նրանց նկատմամբ:
45 Երկնքէն անոնց աղօթքն ու խնդրուածքը լսէ՛ եւ անոնց իրաւունք ըրէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
8:458:45 тогда услышь с неба молитву их и прошение их и сделай, что потребно для них.
8:47 καὶ και and; even ἐπιστρέψουσιν επιστρεφω turn around; return καρδίας καρδια heart αὐτῶν αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land οὗ ου.1 where μετήχθησαν μεταγω lead after; change course ἐκεῖ εκει there καὶ και and; even ἐπιστρέψωσιν επιστρεφω turn around; return καὶ και and; even δεηθῶσίν δεω bind; tie σου σου of you; your ἐν εν in γῇ γη earth; land μετοικίας μετοικια he; him λέγοντες λεγω tell; declare ἡμάρτομεν αμαρτανω sin ἠνομήσαμεν ανομεω injure; unjust to
8:45 וְ wᵊ וְ and שָׁמַעְתָּ֙ šāmaʕtˌā שׁמע hear הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתָ֖ם tᵊfillāṯˌām תְּפִלָּה prayer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תְּחִנָּתָ֑ם tᵊḥinnāṯˈām תְּחִנָּה supplication וְ wᵊ וְ and עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make מִשְׁפָּטָֽם׃ mišpāṭˈām מִשְׁפָּט justice
8:45. et exaudies in caelo orationem eorum et preces eorum et facies iudicium eorumAnd then hear thou in heaven their prayers, and their supplications, and do judgment for them.
45. then hear thou in heaven their prayer and their supplication, and maintain their cause.
8:45. And you will hear in heaven their prayers and their petitions. And you will accomplish judgment for them.
8:45. Then hear thou in heaven their prayer and their supplication, and maintain their cause.
Then hear thou in heaven their prayer and their supplication, and maintain their cause:

8:45 тогда услышь с неба молитву их и прошение их и сделай, что потребно для них.
8:47
καὶ και and; even
ἐπιστρέψουσιν επιστρεφω turn around; return
καρδίας καρδια heart
αὐτῶν αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
οὗ ου.1 where
μετήχθησαν μεταγω lead after; change course
ἐκεῖ εκει there
καὶ και and; even
ἐπιστρέψωσιν επιστρεφω turn around; return
καὶ και and; even
δεηθῶσίν δεω bind; tie
σου σου of you; your
ἐν εν in
γῇ γη earth; land
μετοικίας μετοικια he; him
λέγοντες λεγω tell; declare
ἡμάρτομεν αμαρτανω sin
ἠνομήσαμεν ανομεω injure; unjust to
8:45
וְ wᵊ וְ and
שָׁמַעְתָּ֙ šāmaʕtˌā שׁמע hear
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
אֶת־ ʔeṯ- אֵת [object marker]
תְּפִלָּתָ֖ם tᵊfillāṯˌām תְּפִלָּה prayer
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תְּחִנָּתָ֑ם tᵊḥinnāṯˈām תְּחִנָּה supplication
וְ wᵊ וְ and
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
מִשְׁפָּטָֽם׃ mišpāṭˈām מִשְׁפָּט justice
8:45. et exaudies in caelo orationem eorum et preces eorum et facies iudicium eorum
And then hear thou in heaven their prayers, and their supplications, and do judgment for them.
8:45. And you will hear in heaven their prayers and their petitions. And you will accomplish judgment for them.
8:45. Then hear thou in heaven their prayer and their supplication, and maintain their cause.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:45: cause: or, right, Gen 18:25; Psa 9:4; Jer 5:28
John Gill
Then hear thou in heaven their prayer and their supplication,.... For success:
and maintain their cause; do them justice, and avenge their injuries, as the Targum; let it appear that their cause is right, by giving them victory.
8:468:46: քանզի մեղանչեցին քեզ, զի չի՛ք մարդ որ ո՛չ մեղանչէ։ Եւ եթէ ածցես ՚ի վերայ նոցա, եւ մատնեսցես զնոսա առաջի թշնամեաց. եւ գերեսցեն զնոսա գերիչք իւրեանց յերկիր թշնամւոյ՝ ՚ի հեռաւո՛ր կամ ՚ի մօտաւոր[3545]. [3545] ՚Ի լուս՛՛. Մեղանչիցեն քեզ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. եթէ ածիցես ՚ի վերայ... եւ գերիցեն զնոսա։
46 Եթէ մեղանչեն քո դէմ (քանզի չկայ մարդ, որ չմեղանչի), եւ նրանց վրայ բարկանաս ու նրանց մատնես թշնամիների ձեռքը, եւ գերեվարողները նրանց գերեվարեն դէպի թշնամու հեռաւոր կամ մօտիկ երկիրը,
46 «Երբ քեզի դէմ մեղք գործեն, (քանզի մեղք չգործող մարդ չկայ,) ու անոնց բարկանալով զանոնք թշնամիին ձեռքը մատնես ու անոնց գերեվարները թշնամիին հեռու կամ մօտ երկիրը գերի տանին զանոնք,
[202]Քանզի մեղանչիցեն քեզ, զի չիք մարդ որ ոչ մեղանչէ, եւ եթէ [203]ածցես ի վերայ`` նոցա, եւ մատնեսցես զնոսա առաջի թշնամեաց, եւ գերիցեն զնոսա գերիչք իւրեանց յերկիր թշնամւոյ ի հեռաւոր կամ ի մօտաւոր:

8:46: քանզի մեղանչեցին քեզ, զի չի՛ք մարդ որ ո՛չ մեղանչէ։ Եւ եթէ ածցես ՚ի վերայ նոցա, եւ մատնեսցես զնոսա առաջի թշնամեաց. եւ գերեսցեն զնոսա գերիչք իւրեանց յերկիր թշնամւոյ՝ ՚ի հեռաւո՛ր կամ ՚ի մօտաւոր[3545].
[3545] ՚Ի լուս՛՛. Մեղանչիցեն քեզ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. եթէ ածիցես ՚ի վերայ... եւ գերիցեն զնոսա։
46 Եթէ մեղանչեն քո դէմ (քանզի չկայ մարդ, որ չմեղանչի), եւ նրանց վրայ բարկանաս ու նրանց մատնես թշնամիների ձեռքը, եւ գերեվարողները նրանց գերեվարեն դէպի թշնամու հեռաւոր կամ մօտիկ երկիրը,
46 «Երբ քեզի դէմ մեղք գործեն, (քանզի մեղք չգործող մարդ չկայ,) ու անոնց բարկանալով զանոնք թշնամիին ձեռքը մատնես ու անոնց գերեվարները թշնամիին հեռու կամ մօտ երկիրը գերի տանին զանոնք,
zohrab-1805▾ eastern-1994▾ western am▾
8:468:46 Когда они согрешат пред Тобою,~--- ибо нет человека, который не грешил бы,~--- и Ты прогневаешься на них и предашь их врагам, и пленившие их отведут их в неприятельскую землю, далекую или близкую;
8:48 καὶ και and; even ἐπιστρέψωσιν επιστρεφω turn around; return πρὸς προς to; toward σὲ σε.1 you ἐν εν in ὅλῃ ολος whole; wholly καρδίᾳ καρδια heart αὐτῶν αυτος he; him καὶ και and; even ἐν εν in ὅλῃ ολος whole; wholly ψυχῇ ψυχη soul αὐτῶν αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him οὗ ος who; what μετήγαγες μεταγω lead after; change course αὐτούς αυτος he; him καὶ και and; even προσεύξονται προσευχομαι pray πρὸς προς to; toward σὲ σε.1 you ὁδὸν οδος way; journey γῆς γη earth; land αὐτῶν αυτος he; him ἧς ος who; what ἔδωκας διδωμι give; deposit τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him τῆς ο the πόλεως πολις city ἧς ος who; what ἐξελέξω εκλεγω select; choose καὶ και and; even τοῦ ο the οἴκου οικος home; household οὗ ος who; what ᾠκοδόμηκα οικοδομεω build τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your
8:46 כִּ֣י kˈî כִּי that יֶֽחֶטְאוּ־ yˈeḥeṭʔû- חטא miss לָ֗ךְ lˈāḵ לְ to כִּ֣י kˈî כִּי that אֵ֤ין ʔˈên אַיִן [NEG] אָדָם֙ ʔāḏˌām אָדָם human, mankind אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יֶחֱטָ֔א yeḥᵉṭˈā חטא miss וְ wᵊ וְ and אָנַפְתָּ֣ ʔānaftˈā אנף be angry בָ֔ם vˈām בְּ in וּ û וְ and נְתַתָּ֖ם nᵊṯattˌām נתן give לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹויֵ֑ב ʔôyˈēv איב be hostile וְ wᵊ וְ and שָׁב֤וּם šāvˈûm שׁבה take captive שֹֽׁבֵיהֶם֙ šˈōvêhem שׁבה take captive אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הָ hā הַ the אֹויֵ֔ב ʔôyˈēv איב be hostile רְחֹוקָ֖ה rᵊḥôqˌā רָחֹוק remote אֹ֥ו ʔˌô אֹו or קְרֹובָֽה׃ qᵊrôvˈā קָרֹוב near
8:46. quod si peccaverint tibi non est enim homo qui non peccet et iratus tradideris eos inimicis suis et capti ducti fuerint in terram inimicorum longe vel propeBut if they sin against thee, (for there is no man who sinneth not) and thou being angry, deliver them up to their enemies, so that they be led away captives into the land of their enemies, far or near;
46. If 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 unto the land of the enemy, far off or near;
8:46. But if they sin against you, for there is no man who does not sin, and you, being angry, deliver them to their enemies, and they will have been led away as captives to the land of their enemies, whether far or near,
8:46. If 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 captives unto the land of the enemy, far or near;
If 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 captives unto the land of the enemy, far or near:

8:46 Когда они согрешат пред Тобою,~--- ибо нет человека, который не грешил бы,~--- и Ты прогневаешься на них и предашь их врагам, и пленившие их отведут их в неприятельскую землю, далекую или близкую;
8:48
καὶ και and; even
ἐπιστρέψωσιν επιστρεφω turn around; return
πρὸς προς to; toward
σὲ σε.1 you
ἐν εν in
ὅλῃ ολος whole; wholly
καρδίᾳ καρδια heart
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
ὅλῃ ολος whole; wholly
ψυχῇ ψυχη soul
αὐτῶν αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
οὗ ος who; what
μετήγαγες μεταγω lead after; change course
αὐτούς αυτος he; him
καὶ και and; even
προσεύξονται προσευχομαι pray
πρὸς προς to; toward
σὲ σε.1 you
ὁδὸν οδος way; journey
γῆς γη earth; land
αὐτῶν αυτος he; him
ἧς ος who; what
ἔδωκας διδωμι give; deposit
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
τῆς ο the
πόλεως πολις city
ἧς ος who; what
ἐξελέξω εκλεγω select; choose
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
οὗ ος who; what
ᾠκοδόμηκα οικοδομεω build
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
8:46
כִּ֣י kˈî כִּי that
יֶֽחֶטְאוּ־ yˈeḥeṭʔû- חטא miss
לָ֗ךְ lˈāḵ לְ to
כִּ֣י kˈî כִּי that
אֵ֤ין ʔˈên אַיִן [NEG]
אָדָם֙ ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יֶחֱטָ֔א yeḥᵉṭˈā חטא miss
וְ wᵊ וְ and
אָנַפְתָּ֣ ʔānaftˈā אנף be angry
בָ֔ם vˈām בְּ in
וּ û וְ and
נְתַתָּ֖ם nᵊṯattˌām נתן give
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
אֹויֵ֑ב ʔôyˈēv איב be hostile
וְ wᵊ וְ and
שָׁב֤וּם šāvˈûm שׁבה take captive
שֹֽׁבֵיהֶם֙ šˈōvêhem שׁבה take captive
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הָ הַ the
אֹויֵ֔ב ʔôyˈēv איב be hostile
רְחֹוקָ֖ה rᵊḥôqˌā רָחֹוק remote
אֹ֥ו ʔˌô אֹו or
קְרֹובָֽה׃ qᵊrôvˈā קָרֹוב near
8:46. quod si peccaverint tibi non est enim homo qui non peccet et iratus tradideris eos inimicis suis et capti ducti fuerint in terram inimicorum longe vel prope
But if they sin against thee, (for there is no man who sinneth not) and thou being angry, deliver them up to their enemies, so that they be led away captives into the land of their enemies, far or near;
8:46. But if they sin against you, for there is no man who does not sin, and you, being angry, deliver them to their enemies, and they will have been led away as captives to the land of their enemies, whether far or near,
8:46. If 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 captives unto the land of the enemy, far or near;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-50: (2: Пар. VI:36-39). Седьмой случай: пленение всего Израиля в землю иноплеменников (ср. ст. 33-34): в том и другом случае молитвенное покаянное обращение Израиля к Иегове, к святой земле, Иерусалиму и храму (ст. 44, 48) должно низвести милосердие Божие на молящихся и кающихся: в том и другом случае - дать народу потребное для него (45, 49-50). В этом разделе указывали (Тений, Бенцингер, Киттель и др.) признаки позднейшего послепленного его происхождения: а) обычай обращения в молитве к святой земле, Иерусалиму и храму будто бы только послепленного происхождения (Дан VI:10, Евр. 11; 2: Езд. IV:58). Однако это столь естественное положение молящегося могло быть в обычае задолго до плена (ср. Пс. V:8; XXVII:2) и только формулировано в законное обязательство в традиционном раввинском законодательстве (по Мидрашу Сифре 71: в., молящийся вне земли Израилевой обращается по направлению к святой земле, а молящийся в самой святой земле обращается к храму), б) Плен вавилонский, о котором будто бы со всей определенностью говорится в ст. 46-50, говорят, не мог быть предвиден Соломоном, след., изображение это могло явиться только после плена. Но пленение и массовое переселение покоренных народов в иные земли были общим обычаем древних восточных деспотов, и нет ничего непонятного в том, что Соломон, после указания ряда других бедствий, называет и возможное пленение, тем более что оно предуказано и в Пятокнижии (Лев. XXVI:33; Втор. XXVIII:25, 36, 64), и как в последнем, так и у Соломона изображение плена имеет общий характер, без указания специфических черт именно вавилонского; в) Напрасно также формула исповедания грехов "мы согрешили, сделали беззаконие, мы виновны" (47) считается некоторыми толкователями происшедшею только в плену вавилонском. На самом деле исповедание это, столь естественное для кающегося грешника, употреблялось не только в плену и после него (Дан IX:5), но и до плена, и при том задолго до него (Чис. XIV:18-20; 1: Цар. VII:6; Пс. L:6; XXXI:5). В данном месте исповедание это тем уместнее, что здесь же ясно выражено библейское учение о всеобщей склонности людей ко греху: "нет человека, который не согрешил бы" (ст. 46, сн. Иов XIV:4: Притч. XX:9; Еккл. VII:20; Пс. L:7; Сир VII:5; 3: Езд. VIII:35; 1: Ин. I:8).
Adam Clarke: Commentary on the Bible - 1831
8:46: If they sin against thee - This Seventh case must refer to some general defection from truth, to some species of false worship, idolatry, or corruption of the truth and ordinances of the Most High; as for it they are here stated to be delivered into the hands of their enemies and carried away captive, which was the general punishment for idolatry, and what is called, Kg1 8:47, acting perversely and committing wickedness.
In Kg1 8:46 we read, If they sin against thee, for there is no man that sinneth not. On this verse we may observe that the second clause, as it is here translated, renders the supposition in the first clause entirely nugatory; for if there be no man that sinneth not, it is useless to say, If they sin; but this contradiction is taken away by reference to the original, כי יחטאו לך ki yechetu lach, which should be translated If they shall sin against thee, or should they sin against thee; כי אין אדם אשר לא יחטא ki ein Adam asher lo yecheta, for there is no man that May not sin; i.e., there is no man impeccable, none infallible, none that is not liable to transgress. This is the true meaning of the phrase in various parts of the Bible, and so our translators have understood the original: for even in the thirty-first verse of this chapter they have translated יחטא yecheta, If a man Trespass; which certainly implies he might or might not do it; and in this way they have translated the same word, If a soul Sin, in Lev 5:1; Lev 6:2; Sa1 2:25; Ch2 6:22, and in several other places. The truth is, the Hebrew has no mood to express words in the permissive or optative way, but to express this sense it uses the future tense of the conjugation kal.
This text has been a wonderful strong hold for all who believe that there is no redemption from sin in this life, that no man can live without committing sin, and that we cannot be entirely freed from it till we die.
1. The text speaks no such doctrine: it only speaks of the possibility of every man sinning, and this must be true of a state of probation.
2. There is not another text in the Divine records that is more to the purpose than this.
3. The doctrine is flatly in opposition to the design of the Gospel; for Jesus came to save his people from their sins, and to destroy the works of the devil.
4. It is a dangerous and destructive doctrine; and should be blotted out of every Christian's creed. There are too many who are seeking to excuse their crimes by all means in their power; and we need not embody their excuses in a creed, to complete their deception, by stating that their sins are unavoidable.
3 Kings (1 Kings) 8:50
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:46: If they sin: The second clause of this verse, as it is here translated, renders this supposition entirely nugatory; for if there be no man that sinneth not, it is useless to say, if they sin, but this objection is removed by rendering the original, "If they shall sin against thee (for there is no man that, lo yechetai, may not sin") i. e., there is no man impeccable or infallible; none that is not liable to transgress.
there is no man: Ch2 6:36; Job 14:4, Job 15:14-16; Psa 19:12, Psa 130:3, Psa 143:2; Pro 20:9; Ecc 7:20; Isa 53:6, Isa 64:6; Rom 3:19; Gal 3:22; Jam 3:2; Jo1 1:8-10
unto the land: Lev 26:34-39; Deu 4:26, Deu 4:27, Deu 28:36, Deu 28:64-68, Deu 29:28; Kg2 17:6, Kg2 17:18, Kg2 17:23, Kg2 25:21; Dan 9:7-14; Luk 21:24
John Gill
If they sin against thee,.... The same persons when they were gone forth to battle, not observing the divine commands as they should:
for there is no man that sinneth not; such are the depravity of human nature, the treachery of the heart, and the temptations of Satan, of which Solomon had early notice, and was afterwards still more confirmed in the truth of, Eccles 7:20.
and thou be angry with them; for their sins, and resent their conduct:
so as to deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far or near; as into Assyria or Babylon, whither they were carried.
8:478:47: եւ դարձուսցեն զսիրտս իւրեանց յերկիրն յոր գերեցան. եւ դառնայցեն եւ աղաչեսցեն զքեզ յերկրին գերութեան իւրեանց. եւ ասիցեն. Մեղաք անօրինեցաք անիրաւեցաք.
47 եւ եթէ գերի տարուած երկրում զղջան իրենց հոգում, դառնան դէպի քեզ, աղաչեն քեզ գերութան երկրում եւ ասեն՝ “Մեղանչեցինք, անօրէնութիւն ու անիրաւութիւն գործեցինք”,
47 Բայց եթէ այն գերութեան երկրին մէջ զղջան ու դառնան եւ իրենց գերեվարներուն երկրին մէջ քեզի աղաչեն ու ըսեն՝ ‘Մեղք գործեցինք, անօրէնութիւն ու անիրաւութիւն ըրինք’
եւ դարձուսցեն զսիրտս իւրեանց յերկիրն յոր գերեցան, եւ դառնայցեն եւ աղաչիցեն զքեզ յերկրին գերութեան իւրեանց, եւ ասիցեն. Մեղաք, անօրինեցաք, անիրաւեցաք:

8:47: եւ դարձուսցեն զսիրտս իւրեանց յերկիրն յոր գերեցան. եւ դառնայցեն եւ աղաչեսցեն զքեզ յերկրին գերութեան իւրեանց. եւ ասիցեն. Մեղաք անօրինեցաք անիրաւեցաք.
47 եւ եթէ գերի տարուած երկրում զղջան իրենց հոգում, դառնան դէպի քեզ, աղաչեն քեզ գերութան երկրում եւ ասեն՝ “Մեղանչեցինք, անօրէնութիւն ու անիրաւութիւն գործեցինք”,
47 Բայց եթէ այն գերութեան երկրին մէջ զղջան ու դառնան եւ իրենց գերեվարներուն երկրին մէջ քեզի աղաչեն ու ըսեն՝ ‘Մեղք գործեցինք, անօրէնութիւն ու անիրաւութիւն ըրինք’
zohrab-1805▾ eastern-1994▾ western am▾
8:478:47 и когда они в земле, в которой будут находиться в плену, войдут в себя и обратятся и будут молиться Тебе в земле пленивших их, говоря: >;
8:49 καὶ και and; even εἰσακούσῃ εισακουω heed; listen to ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἐξ εκ from; out of ἑτοίμου ετοιμος ready; prepared κατοικητηρίου κατοικητηριον settlement σου σου of you; your
8:47 וְ wᵊ וְ and הֵשִׁ֨יבוּ֙ hēšˈîvû שׁוב return אֶל־ ʔel- אֶל to לִבָּ֔ם libbˈām לֵב heart בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבּוּ־ nišbû- שׁבה take captive שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and שָׁ֣בוּ׀ šˈāvû שׁוב return וְ wᵊ וְ and הִֽתְחַנְּנ֣וּ hˈiṯḥannᵊnˈû חנן favour אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to בְּ bᵊ בְּ in אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth שֹֽׁבֵיהֶם֙ šˈōvêhem שׁבה take captive לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say חָטָ֥אנוּ ḥāṭˌānû חטא miss וְ wᵊ וְ and הֶעֱוִ֖ינוּ heʕᵉwˌînû עוה do wrong רָשָֽׁעְנוּ׃ rāšˈāʕᵊnû רשׁע be guilty
8:47. et egerint paenitentiam in corde suo in loco captivitatis et conversi deprecati te fuerint in captivitate sua dicentes peccavimus inique egimus impie gessimusThen if they do penance in their heart, in the place of captivity, and being converted, make supplication to thee in their captivity, saying: We have sinned, we have done unjustly, we have committed wickedness:
47. yet 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 them that carried them captive, saying, We have sinned, and have done perversely, we have dealt wickedly;
8:47. and if they do penance in their heart, in the place of captivity, and having been converted, make supplication to you in their captivity, saying, ‘We have sinned; we acted unjustly; we committed impiety,’
8:47. [Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;
Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness:

8:47 и когда они в земле, в которой будут находиться в плену, войдут в себя и обратятся и будут молиться Тебе в земле пленивших их, говоря: <<мы согрешили, сделали беззаконие, мы виновны>>;
8:49
καὶ και and; even
εἰσακούσῃ εισακουω heed; listen to
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἐξ εκ from; out of
ἑτοίμου ετοιμος ready; prepared
κατοικητηρίου κατοικητηριον settlement
σου σου of you; your
8:47
וְ wᵊ וְ and
הֵשִׁ֨יבוּ֙ hēšˈîvû שׁוב return
אֶל־ ʔel- אֶל to
לִבָּ֔ם libbˈām לֵב heart
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבּוּ־ nišbû- שׁבה take captive
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
שָׁ֣בוּ׀ šˈāvû שׁוב return
וְ wᵊ וְ and
הִֽתְחַנְּנ֣וּ hˈiṯḥannᵊnˈû חנן favour
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
בְּ bᵊ בְּ in
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
שֹֽׁבֵיהֶם֙ šˈōvêhem שׁבה take captive
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
חָטָ֥אנוּ ḥāṭˌānû חטא miss
וְ wᵊ וְ and
הֶעֱוִ֖ינוּ heʕᵉwˌînû עוה do wrong
רָשָֽׁעְנוּ׃ rāšˈāʕᵊnû רשׁע be guilty
8:47. et egerint paenitentiam in corde suo in loco captivitatis et conversi deprecati te fuerint in captivitate sua dicentes peccavimus inique egimus impie gessimus
Then if they do penance in their heart, in the place of captivity, and being converted, make supplication to thee in their captivity, saying: We have sinned, we have done unjustly, we have committed wickedness:
8:47. and if they do penance in their heart, in the place of captivity, and having been converted, make supplication to you in their captivity, saying, ‘We have sinned; we acted unjustly; we committed impiety,’
8:47. [Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:47: Bethink themselves - literally, as in the margin - i. e. "reflect," "consider seriously." Compare Deu 30:1.
Sinned, done perversely, committed wickedness - The words here used seem to have become the standard form of expressing contrition when the time of the captivity arrived and the Israelites were forcibly removed to Babylon (compare the margin reference). The three expressions are thought to form a climax, rising from negative to positive guilt, and from mere wrongful acts to depravation of the moral character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:47: Yet if they: Lev 26:40-45; Deu 4:29-31, Deu 30:1, Deu 30:2; Ch2 6:37, Ch2 33:12, Ch2 33:13; Eze 16:61, Eze 16:63; Eze 18:28; Hag 1:7; Luk 15:17
bethink themselves: Heb. bring back to their heart
saying: Ezr 9:6, Ezr 9:7; Neh 1:6-11, Neh 9:26-30; Psa 106:6; Isa 64:6-12; Dan 9:5-11; Zac 12:10
done perversely: Job 33:27, Job 33:28; Jer 31:18-20; Luk 15:18
Geneva 1599
[Yet] if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee (r) in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;
(r) Though the temple was the chief place of prayer, yet he does not exclude them who being forced by necessity to call upon him in other places.
John Gill
Yet if they shall bethink themselves in the land whither they were carried captives,.... Or, "return to their heart" (a); remember their sins, the cause of their captivity, and reflect upon them:
and repent of them, and make supplication unto thee in the land of them that carried them captives; though and while they are in such a state:
saying, we have sinned, and have done perversely, we have committed wickedness; which phrases include all their sins, with all the aggravated circumstances of them, and their sense of them, and contrition for them.
(a) "et reversi fuerint ad cor suum", Pagninas, Montanus, Vatablus.
8:488:48: եւ դարձցին առ քեզ յամենայն սրտէ իւրեանց, եւ յամենայն անձնէ իւրեանց՝ յերկրին թշնամեաց իւրեանց յոր փոխեցեր զնոսա. եւ յաղօթս կացցեն առ քեզ վասն ճանապարհի երկրին իւրեանց զոր ետուր հարցն նոցա, եւ քաղաքիս զոր ընտրեցեր, եւ տանս զոր շինեցի անուան քում[3546]. [3546] Ոմանք. Ուր փոխեցեր զնոսա։
48 եւ ապա իրենց թշնամիների երկրում, ուր տարել ես նրանց, քեզ դիմեն իրենց ամբողջ սրտով եւ ամբողջ հոգով, քեզ աղօթք անեն իրենց հայրերի տուած երկրի ճանապարհին, քո ընտրած քաղաքում եւ քո անունով իմ կառուցած տանը,
48 Եւ եթէ զանոնք գերի տանող թշնամիներուն երկրին մէջ իրենց բոլոր սրտովը ու իրենց բոլոր հոգիովը քեզի դառնան ու իրենց երկրին, որ իրենց հայրերուն տուիր եւ քու ընտրած քաղաքիդ ու քու անուանդ համար իմ շինած տանս կողմը նայելով՝ քեզի աղօթք ընեն,
եւ դարձցին առ քեզ յամենայն սրտէ իւրեանց եւ յամենայն անձնէ իւրեանց յերկրին թշնամեաց իւրեանց յոր փոխեցեր զնոսա, եւ յաղօթս կացցեն առ քեզ [204]վասն ճանապարհի երկրին իւրեանց զոր ետուր հարցն նոցա եւ քաղաքիս զոր ընտրեցեր եւ տանս զոր շինեցի անուան քում:

8:48: եւ դարձցին առ քեզ յամենայն սրտէ իւրեանց, եւ յամենայն անձնէ իւրեանց՝ յերկրին թշնամեաց իւրեանց յոր փոխեցեր զնոսա. եւ յաղօթս կացցեն առ քեզ վասն ճանապարհի երկրին իւրեանց զոր ետուր հարցն նոցա, եւ քաղաքիս զոր ընտրեցեր, եւ տանս զոր շինեցի անուան քում[3546].
[3546] Ոմանք. Ուր փոխեցեր զնոսա։
48 եւ ապա իրենց թշնամիների երկրում, ուր տարել ես նրանց, քեզ դիմեն իրենց ամբողջ սրտով եւ ամբողջ հոգով, քեզ աղօթք անեն իրենց հայրերի տուած երկրի ճանապարհին, քո ընտրած քաղաքում եւ քո անունով իմ կառուցած տանը,
48 Եւ եթէ զանոնք գերի տանող թշնամիներուն երկրին մէջ իրենց բոլոր սրտովը ու իրենց բոլոր հոգիովը քեզի դառնան ու իրենց երկրին, որ իրենց հայրերուն տուիր եւ քու ընտրած քաղաքիդ ու քու անուանդ համար իմ շինած տանս կողմը նայելով՝ քեզի աղօթք ընեն,
zohrab-1805▾ eastern-1994▾ western am▾
8:488:48 и когда обратятся к Тебе всем сердцем своим и всею душею своею в земле врагов, которые пленили их, и будут молиться Тебе, обратившись к земле своей, которую Ты дал отцам их, к городу, который Ты избрал, и к храму, который я построил имени Твоему,
8:50 καὶ και and; even ἵλεως ιλεως merciful; propitiously ἔσῃ ειμι be ταῖς ο the ἀδικίαις αδικια injury; injustice αὐτῶν αυτος he; him αἷς ος who; what ἥμαρτόν αμαρτανω sin σοι σοι you καὶ και and; even κατὰ κατα down; by πάντα πας all; every τὰ ο the ἀθετήματα αθετημα he; him ἃ ος who; what ἠθέτησάν αθετεω displace; put off σοι σοι you καὶ και and; even δώσεις διδωμι give; deposit αὐτοὺς αυτος he; him εἰς εις into; for οἰκτιρμοὺς οικτιρμος compassion ἐνώπιον ενωπιος in the face; facing αἰχμαλωτευόντων αιχμαλωτευω capture αὐτούς αυτος he; him καὶ και and; even οἰκτιρήσουσιν οικτειρω have compassion αὐτούς αυτος he; him
8:48 וְ wᵊ וְ and שָׁ֣בוּ šˈāvû שׁוב return אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבָבָם֙ lᵊvāvˌām לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁב֣וּ šāvˈû שׁבה take captive אֹתָ֑ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and הִֽתְפַּֽלְל֣וּ hˈiṯpˈallˈû פלל pray אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way אַרְצָם֙ ʔarṣˌām אֶרֶץ earth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תָּה nāṯˈattā נתן give לַ la לְ to אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֔רְתָּ bāḥˈartā בחר examine וְ wᵊ וְ and הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּנִ֥יתִיבנית *bānˌîṯî בנה build לִ li לְ to שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:48. et reversi fuerint ad te in universo corde suo et tota anima sua in terra inimicorum suorum ad quam captivi ducti sunt et oraverint te contra viam terrae suae quam dedisti patribus eorum et civitatis quam elegisti et templi quod aedificavi nomini tuoAnd return to thee with all their heart, and all their soul, in the land of their enemies, to which they have been led captives: and pray to thee towards the way of their land, which thou gavest to their fathers, and of the city which thou hast chosen, and of the temple which I have built to thy name:
48. if they return unto thee with all their heart and with all their soul in the land of their enemies, which carried them captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:
8:48. and they return to you with all their heart and all their soul, in the land of their enemies, to which they have been led away as captives, and if they pray to you in the direction of their land, which you gave to their fathers, and of the city, which you have chosen, and of the temple, which I have built to your name:
8:48. And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:
And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:

8:48 и когда обратятся к Тебе всем сердцем своим и всею душею своею в земле врагов, которые пленили их, и будут молиться Тебе, обратившись к земле своей, которую Ты дал отцам их, к городу, который Ты избрал, и к храму, который я построил имени Твоему,
8:50
καὶ και and; even
ἵλεως ιλεως merciful; propitiously
ἔσῃ ειμι be
ταῖς ο the
ἀδικίαις αδικια injury; injustice
αὐτῶν αυτος he; him
αἷς ος who; what
ἥμαρτόν αμαρτανω sin
σοι σοι you
καὶ και and; even
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
ἀθετήματα αθετημα he; him
ος who; what
ἠθέτησάν αθετεω displace; put off
σοι σοι you
καὶ και and; even
δώσεις διδωμι give; deposit
αὐτοὺς αυτος he; him
εἰς εις into; for
οἰκτιρμοὺς οικτιρμος compassion
ἐνώπιον ενωπιος in the face; facing
αἰχμαλωτευόντων αιχμαλωτευω capture
αὐτούς αυτος he; him
καὶ και and; even
οἰκτιρήσουσιν οικτειρω have compassion
αὐτούς αυτος he; him
8:48
וְ wᵊ וְ and
שָׁ֣בוּ šˈāvû שׁוב return
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבָבָם֙ lᵊvāvˌām לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
נַפְשָׁ֔ם nafšˈām נֶפֶשׁ soul
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
אֹיְבֵיהֶ֖ם ʔōyᵊvêhˌem איב be hostile
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁב֣וּ šāvˈû שׁבה take captive
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
הִֽתְפַּֽלְל֣וּ hˈiṯpˈallˈû פלל pray
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
דֶּ֤רֶךְ dˈereḵ דֶּרֶךְ way
אַרְצָם֙ ʔarṣˌām אֶרֶץ earth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣תָּה nāṯˈattā נתן give
לַ la לְ to
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
הָ הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֔רְתָּ bāḥˈartā בחר examine
וְ wᵊ וְ and
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּנִ֥יתִיבנית
*bānˌîṯî בנה build
לִ li לְ to
שְׁמֶֽךָ׃ šᵊmˈeḵā שֵׁם name
8:48. et reversi fuerint ad te in universo corde suo et tota anima sua in terra inimicorum suorum ad quam captivi ducti sunt et oraverint te contra viam terrae suae quam dedisti patribus eorum et civitatis quam elegisti et templi quod aedificavi nomini tuo
And return to thee with all their heart, and all their soul, in the land of their enemies, to which they have been led captives: and pray to thee towards the way of their land, which thou gavest to their fathers, and of the city which thou hast chosen, and of the temple which I have built to thy name:
8:48. and they return to you with all their heart and all their soul, in the land of their enemies, to which they have been led away as captives, and if they pray to you in the direction of their land, which you gave to their fathers, and of the city, which you have chosen, and of the temple, which I have built to your name:
8:48. And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:48: And so return: Deu 4:29, Deu 6:5, Deu 6:6; Jdg 10:15, Jdg 10:16; Sa1 7:3, Sa1 7:4; Neh 1:9; Psa 119:2, Psa 119:10, Psa 119:145; Pro 23:26; Isa 55:6, Isa 55:7; Jer 3:10, Jer 24:7, Jer 29:12-14; Dan 9:13; Hos 14:1, Hos 14:2; Act 8:37; Rom 10:10
pray unto: Kg1 8:29, Kg1 8:30; Dan 6:10
the city: Kg1 8:44
Geneva 1599
And [so] return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward (s) their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:
(s) As Daniel did in (Dan 6:10).
John Gill
And so return unto thee, with all their heart, and with all their soul,.... In the most sincere and cordial manner, with great ingenuity and uprightness; the Targum is,
"return unto thy worship;''
relinquishing false worship they had given into, and serve the Lord in the best manner they could:
in the land of their enemies, which led them away captive; and so at a distance from that temple, and the service of it, which
John Wesley
And return - Sincerely, universally, and steadfastly.
8:498:49: եւ լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցե՛ս նոցա իրաւունս.
49 ապա լսի՛ր երկնքում՝ քո բնակութեան վայրում, նրանց աղօթքներն ու խնդրանքները, իրաւադա՛տ եղիր նրանց նկատմամբ,
49 Դուն երկնքէն, քու բնակութեանդ տեղէն, անոնց աղօթքը ու խնդրուածքը լսէ՛ ու անոնց իրաւունք ըրէ՛
եւ լուիցես յերկնից ի պատրաստ բնակութենէ քումմէ աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցես նոցա իրաւունս:

8:49: եւ լուիցե՛ս յերկնից ՚ի պատրաստ բնակութենէ քումմէ աղօթից նոցա եւ խնդրուածոց նոցա, եւ արասցե՛ս նոցա իրաւունս.
49 ապա լսի՛ր երկնքում՝ քո բնակութեան վայրում, նրանց աղօթքներն ու խնդրանքները, իրաւադա՛տ եղիր նրանց նկատմամբ,
49 Դուն երկնքէն, քու բնակութեանդ տեղէն, անոնց աղօթքը ու խնդրուածքը լսէ՛ ու անոնց իրաւունք ըրէ՛
zohrab-1805▾ eastern-1994▾ western am▾
8:498:49 тогда услышь с неба, с места обитания Твоего, молитву и прошение их и сделай, что потребно для них;
8:51 ὅτι οτι since; that λαός λαος populace; population σου σου of you; your καὶ και and; even κληρονομία κληρονομια inheritance σου σου of you; your οὓς ος who; what ἐξήγαγες εξαγω lead out; bring out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐκ εκ from; out of μέσου μεσος in the midst; in the middle χωνευτηρίου χωνευτηριον iron
8:49 וְ wᵊ וְ and שָׁמַעְתָּ֤ šāmaʕtˈā שׁמע hear הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens מְכֹ֣ון mᵊḵˈôn מָכֹון site שִׁבְתְּךָ֔ šivtᵊḵˈā ישׁב sit אֶת־ ʔeṯ- אֵת [object marker] תְּפִלָּתָ֖ם tᵊfillāṯˌām תְּפִלָּה prayer וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תְּחִנָּתָ֑ם tᵊḥinnāṯˈām תְּחִנָּה supplication וְ wᵊ וְ and עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make מִשְׁפָּטָֽם׃ mišpāṭˈām מִשְׁפָּט justice
8:49. exaudies in caelo in firmamento solii tui orationem eorum et preces et facies iudicium eorumThen hear thou in heaven, in the firmament of thy throne, their prayers, and their supplications, and do judgment for them:
49. then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause;
8:49. you will hear in heaven, in the firmament of your throne, their prayers and their petitions. And you will accomplish their judgment.
8:49. Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,
Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause:

8:49 тогда услышь с неба, с места обитания Твоего, молитву и прошение их и сделай, что потребно для них;
8:51
ὅτι οτι since; that
λαός λαος populace; population
σου σου of you; your
καὶ και and; even
κληρονομία κληρονομια inheritance
σου σου of you; your
οὓς ος who; what
ἐξήγαγες εξαγω lead out; bring out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
χωνευτηρίου χωνευτηριον iron
8:49
וְ wᵊ וְ and
שָׁמַעְתָּ֤ šāmaʕtˈā שׁמע hear
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
מְכֹ֣ון mᵊḵˈôn מָכֹון site
שִׁבְתְּךָ֔ šivtᵊḵˈā ישׁב sit
אֶת־ ʔeṯ- אֵת [object marker]
תְּפִלָּתָ֖ם tᵊfillāṯˌām תְּפִלָּה prayer
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תְּחִנָּתָ֑ם tᵊḥinnāṯˈām תְּחִנָּה supplication
וְ wᵊ וְ and
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
מִשְׁפָּטָֽם׃ mišpāṭˈām מִשְׁפָּט justice
8:49. exaudies in caelo in firmamento solii tui orationem eorum et preces et facies iudicium eorum
Then hear thou in heaven, in the firmament of thy throne, their prayers, and their supplications, and do judgment for them:
8:49. you will hear in heaven, in the firmament of your throne, their prayers and their petitions. And you will accomplish their judgment.
8:49. Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:49: Then hear: Kg1 8:30
cause: or, right, Kg1 8:45; Kg2 19:19; Zac 1:15, Zac 1:16
John Gill
Then hear thou their prayers, and their supplication, in heaven thy dwellingplace,.... For their deliverance out of captivity: and maintain their cause; plead it, and do them justice, avenge their injuries, and deliver them.
John Wesley
Their course - Heb. their right, against their invaders and oppressors. For they had forfeited all their rights to God only, but not to their enemies; whom tho' God used as scourges to chastise his peoples sins, yet they had no pretence of right to their land.
8:508:50: եւ քաւեսցե՛ս զանիրաւութիւնս նոցա զոր մեղան քեզ. եւ ըստ ամենայն արհամարհանաց նոցա զոր արհամարհեցին զքեզ. եւ տացես զնոսա ՚ի գթութիւն առաջի գերչաց իւրեանց, եւ գթասցիս ՚ի նոսա.
50 ների՛ր քո դէմ գործած նրանց անիրաւութիւնները, քո հանդէպ թոյլ տուած բոլոր անարգանքները, գո՛ւթ տուր նրանց գերեվարողներին, գթա՛ նրանց,
50 Եւ քու ժողովուրդիդ քեզի դէմ ըրած մեղքը ու բոլոր յանցանքը ներէ՛ ու այնպէս ըրէ՛, որ անոնց գերեվարները անոնց ողորմութիւն ընեն.
եւ քաւեսցես զանիրաւութիւնս նոցա զոր մեղան քեզ, եւ ըստ ամենայն արհամարհանաց նոցա զոր արհամարհեցին զքեզ. եւ տացես զնոսա ի գթութիւն առաջի գերչաց իւրեանց, եւ գթասցիս ի նոսա:

8:50: եւ քաւեսցե՛ս զանիրաւութիւնս նոցա զոր մեղան քեզ. եւ ըստ ամենայն արհամարհանաց նոցա զոր արհամարհեցին զքեզ. եւ տացես զնոսա ՚ի գթութիւն առաջի գերչաց իւրեանց, եւ գթասցիս ՚ի նոսա.
50 ների՛ր քո դէմ գործած նրանց անիրաւութիւնները, քո հանդէպ թոյլ տուած բոլոր անարգանքները, գո՛ւթ տուր նրանց գերեվարողներին, գթա՛ նրանց,
50 Եւ քու ժողովուրդիդ քեզի դէմ ըրած մեղքը ու բոլոր յանցանքը ներէ՛ ու այնպէս ըրէ՛, որ անոնց գերեվարները անոնց ողորմութիւն ընեն.
zohrab-1805▾ eastern-1994▾ western am▾
8:508:50 и прости народу Твоему, в чем он согрешил пред Тобою, и все проступки его, которые он сделал пред Тобою, и возбуди сострадание к ним в пленивших их, чтобы они были милостивы к ним:
8:52 καὶ και and; even ἔστωσαν ειμι be οἱ ο the ὀφθαλμοί οφθαλμος eye; sight σου σου of you; your καὶ και and; even τὰ ο the ὦτά ους ear σου σου of you; your ἠνεῳγμένα ανοιγω open up εἰς εις into; for τὴν ο the δέησιν δεησις petition τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even εἰς εις into; for τὴν ο the δέησιν δεησις petition τοῦ ο the λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel εἰσακούειν εισακουω heed; listen to αὐτῶν αυτος he; him ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἂν αν perhaps; ever ἐπικαλέσωνταί επικαλεω invoke; nickname σε σε.1 you
8:50 וְ wᵊ וְ and סָלַחְתָּ֤ sālaḥtˈā סלח forgive לְ lᵊ לְ to עַמְּךָ֙ ʕammᵊḵˌā עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss לָ֔ךְ lˈāḵ לְ to וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole פִּשְׁעֵיהֶ֖ם pišʕêhˌem פֶּשַׁע rebellion אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פָּשְׁעוּ־ pāšᵊʕû- פשׁע rebel בָ֑ךְ vˈāḵ בְּ in וּ û וְ and נְתַתָּ֧ם nᵊṯattˈām נתן give לְ lᵊ לְ to רַחֲמִ֛ים raḥᵃmˈîm רַחֲמִים compassion לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face שֹׁבֵיהֶ֖ם šōvêhˌem שׁבה take captive וְ wᵊ וְ and רִֽחֲמֽוּם׃ rˈiḥᵃmˈûm רחם have compassion
8:50. et propitiaberis populo tuo qui peccavit tibi et omnibus iniquitatibus eorum quibus praevaricati sunt in te et dabis misericordiam coram eis qui eos captivos habuerint ut misereantur eisAnd forgive thy people, that have sinned against thee, and all their iniquities, by which they have transgressed against thee: and give them mercy before them that have made them captives, that they may have compassion on them.
50. and forgive thy people which have sinned against thee, and all their transgressions wherein they have transgressed against thee; and give them compassion before those who carried them captive, that they may have compassion on them:
8:50. And you will forgive your people, who have sinned against you, and all their iniquities, by which they have transgressed against you. And you will grant to them mercy in the sight of those who have made them captives, so that they may take pity on them.
8:50. And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:
And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:

8:50 и прости народу Твоему, в чем он согрешил пред Тобою, и все проступки его, которые он сделал пред Тобою, и возбуди сострадание к ним в пленивших их, чтобы они были милостивы к ним:
8:52
καὶ και and; even
ἔστωσαν ειμι be
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
τὰ ο the
ὦτά ους ear
σου σου of you; your
ἠνεῳγμένα ανοιγω open up
εἰς εις into; for
τὴν ο the
δέησιν δεησις petition
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
εἰς εις into; for
τὴν ο the
δέησιν δεησις petition
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
εἰσακούειν εισακουω heed; listen to
αὐτῶν αυτος he; him
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἂν αν perhaps; ever
ἐπικαλέσωνταί επικαλεω invoke; nickname
σε σε.1 you
8:50
וְ wᵊ וְ and
סָלַחְתָּ֤ sālaḥtˈā סלח forgive
לְ lᵊ לְ to
עַמְּךָ֙ ʕammᵊḵˌā עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָֽטְאוּ־ ḥˈāṭᵊʔû- חטא miss
לָ֔ךְ lˈāḵ לְ to
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
פִּשְׁעֵיהֶ֖ם pišʕêhˌem פֶּשַׁע rebellion
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פָּשְׁעוּ־ pāšᵊʕû- פשׁע rebel
בָ֑ךְ vˈāḵ בְּ in
וּ û וְ and
נְתַתָּ֧ם nᵊṯattˈām נתן give
לְ lᵊ לְ to
רַחֲמִ֛ים raḥᵃmˈîm רַחֲמִים compassion
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
שֹׁבֵיהֶ֖ם šōvêhˌem שׁבה take captive
וְ wᵊ וְ and
רִֽחֲמֽוּם׃ rˈiḥᵃmˈûm רחם have compassion
8:50. et propitiaberis populo tuo qui peccavit tibi et omnibus iniquitatibus eorum quibus praevaricati sunt in te et dabis misericordiam coram eis qui eos captivos habuerint ut misereantur eis
And forgive thy people, that have sinned against thee, and all their iniquities, by which they have transgressed against thee: and give them mercy before them that have made them captives, that they may have compassion on them.
8:50. And you will forgive your people, who have sinned against you, and all their iniquities, by which they have transgressed against you. And you will grant to them mercy in the sight of those who have made them captives, so that they may take pity on them.
8:50. And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:
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Adam Clarke: Commentary on the Bible - 1831
8:50: And give them compassion before them who carried them captive - He does not pray that they may be delivered out of that captivity, but that their enemies may use them well; and that they may, as formerly, be kept a separate and distinct people.
3 Kings (1 Kings) 8:55
Albert Barnes: Notes on the Bible - 1834
8:50: Compassion ... - Not merely such compassion as Evil-Merodach showed toward Jehoiachin Kg2 25:27-30; Jer 52:31-34, but such as Cyrus and Artaxerxes showed in allowing the captive Jews to return to their own land Ezr 1:3; Neh 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:50: and give them: Ch2 30:9; Ezr 7:6, Ezr 7:27, Ezr 7:28; Neh 1:11, Neh 2:4-8; Psa 106:46; Pro 16:7; Dan 1:9, Dan 1:10; Act 7:10
Geneva 1599
And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may (t) have compassion on them:
(t) He understood by faith, that God of enemies would make friends with them who converted to him.
John Gill
And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee,.... By returning them to their own land; by which it would appear that the Lord had forgiven their trespasses, as well as by what follows:
and give them compassion before them who carried them captive, that they may have compassion on them; for it is in the power of God to work upon the affections of men, and dispose their minds to use his people well, and to pity them under their distresses, as the Chaldeans did the Jews in Babylon, Ps 106:46.
8:518:51: զի ժողովուրդ քո եւ ժառանգութիւն քո են՝ զորս հաներ յերկրէն Եգիպտացւոց ՚ի միջոյ երկաթոյն հալոցաց։
51 քանզի նրանք քո ժողովուրդն են եւ քո ժառանգութիւնը, որոնց դուրս բերեցիր Եգիպտոսից՝ երկաթէ հնոցի միջից:
51 Քանզի անոնք քու ժողովուրդդ ու քու ժառանգութիւնդ են, որոնք Եգիպտոսէն երկաթի հնոցին մէջէն հանեցիր։
զի ժողովուրդ քո եւ ժառանգութիւն քո են զորս հաներ յերկրէն Եգիպտացւոց ի միջոյ երկաթոյն հալոցաց:

8:51: զի ժողովուրդ քո եւ ժառանգութիւն քո են՝ զորս հաներ յերկրէն Եգիպտացւոց ՚ի միջոյ երկաթոյն հալոցաց։
51 քանզի նրանք քո ժողովուրդն են եւ քո ժառանգութիւնը, որոնց դուրս բերեցիր Եգիպտոսից՝ երկաթէ հնոցի միջից:
51 Քանզի անոնք քու ժողովուրդդ ու քու ժառանգութիւնդ են, որոնք Եգիպտոսէն երկաթի հնոցին մէջէն հանեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
8:518:51 ибо они Твой народ и Твой удел, который Ты вывел из Египта, из железной печи.
8:53 ὅτι οτι since; that σὺ συ you διέστειλας διαστελλω enjoin; distinctly command αὐτοὺς αυτος he; him σαυτῷ σεαυτου of yourself εἰς εις into; for κληρονομίαν κληρονομια inheritance ἐκ εκ from; out of πάντων πας all; every τῶν ο the λαῶν λαος populace; population τῆς ο the γῆς γη earth; land καθὼς καθως just as / like ἐλάλησας λαλεω talk; speak ἐν εν in χειρὶ χειρ hand δούλου δουλος subject σου σου of you; your Μωυσῆ μωσευς Mōseus; Mosefs ἐν εν in τῷ ο the ἐξαγαγεῖν εξαγω lead out; bring out σε σε.1 you τοὺς ο the πατέρας πατηρ father ἡμῶν ημων our ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos κύριε κυριος lord; master κύριε κυριος lord; master [a] τότε τοτε at that ἐλάλησεν λαλεω talk; speak Σαλωμων σαλωμων over; for τοῦ ο the οἴκου οικος home; household ὡς ως.1 as; how συνετέλεσεν συντελεω consummate; finish τοῦ ο the οἰκοδομῆσαι οικοδομεω build αὐτόν αυτος he; him ἥλιον ηλιος sun ἐγνώρισεν γνωριζω make known; point out ἐν εν in οὐρανῷ ουρανος sky; heaven κύριος κυριος lord; master εἶπεν επω say; speak τοῦ ο the κατοικεῖν κατοικεω settle ἐν εν in γνόφῳ γνοφος gloom οἰκοδόμησον οικοδομεω build οἶκόν οικος home; household μου μου of me; mine οἶκον οικος home; household ἐκπρεπῆ εκπρεπης of yourself τοῦ ο the κατοικεῖν κατοικεω settle ἐπὶ επι in; on καινότητος καινοτης innovation; freshness οὐκ ου not ἰδοὺ ιδου see!; here I am αὕτη ουτος this; he γέγραπται γραφω write ἐν εν in βιβλίῳ βιβλιον scroll τῆς ο the ᾠδῆς ωδη song
8:51 כִּֽי־ kˈî- כִּי that עַמְּךָ֥ ʕammᵊḵˌā עַם people וְ wᵊ וְ and נַחֲלָתְךָ֖ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage הֵ֑ם hˈēm הֵם they אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הֹוצֵ֨אתָ֙ hôṣˈēṯā יצא go out מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt מִ mi מִן from תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst כּ֥וּר kˌûr כּוּר furnace הַ ha הַ the בַּרְזֶֽל׃ bbarzˈel בַּרְזֶל iron
8:51. populus enim tuus est et hereditas tua quos eduxisti de terra Aegypti de medio fornacis ferreaeFor they are thy people, and thy inheritance, whom thou hast brought out of the land of Egypt, from the midst of the furnace of iron.
51. For they be thy people, and thine inheritance which thou broughtest forth out of Egypt, from the midst of the furnace of iron:
8:51. For they are your people and your inheritance, whom you have led away from the land of Egypt, from the midst of the furnace of iron.
8:51. For they [be] thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:
For they [be] thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:

8:51 ибо они Твой народ и Твой удел, который Ты вывел из Египта, из железной печи.
8:53
ὅτι οτι since; that
σὺ συ you
διέστειλας διαστελλω enjoin; distinctly command
αὐτοὺς αυτος he; him
σαυτῷ σεαυτου of yourself
εἰς εις into; for
κληρονομίαν κληρονομια inheritance
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
λαῶν λαος populace; population
τῆς ο the
γῆς γη earth; land
καθὼς καθως just as / like
ἐλάλησας λαλεω talk; speak
ἐν εν in
χειρὶ χειρ hand
δούλου δουλος subject
σου σου of you; your
Μωυσῆ μωσευς Mōseus; Mosefs
ἐν εν in
τῷ ο the
ἐξαγαγεῖν εξαγω lead out; bring out
σε σε.1 you
τοὺς ο the
πατέρας πατηρ father
ἡμῶν ημων our
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
κύριε κυριος lord; master
κύριε κυριος lord; master

[a]
τότε τοτε at that
ἐλάλησεν λαλεω talk; speak
Σαλωμων σαλωμων over; for
τοῦ ο the
οἴκου οικος home; household
ὡς ως.1 as; how
συνετέλεσεν συντελεω consummate; finish
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
αὐτόν αυτος he; him
ἥλιον ηλιος sun
ἐγνώρισεν γνωριζω make known; point out
ἐν εν in
οὐρανῷ ουρανος sky; heaven
κύριος κυριος lord; master
εἶπεν επω say; speak
τοῦ ο the
κατοικεῖν κατοικεω settle
ἐν εν in
γνόφῳ γνοφος gloom
οἰκοδόμησον οικοδομεω build
οἶκόν οικος home; household
μου μου of me; mine
οἶκον οικος home; household
ἐκπρεπῆ εκπρεπης of yourself
τοῦ ο the
κατοικεῖν κατοικεω settle
ἐπὶ επι in; on
καινότητος καινοτης innovation; freshness
οὐκ ου not
ἰδοὺ ιδου see!; here I am
αὕτη ουτος this; he
γέγραπται γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
τῆς ο the
ᾠδῆς ωδη song
8:51
כִּֽי־ kˈî- כִּי that
עַמְּךָ֥ ʕammᵊḵˌā עַם people
וְ wᵊ וְ and
נַחֲלָתְךָ֖ naḥᵃlāṯᵊḵˌā נַחֲלָה heritage
הֵ֑ם hˈēm הֵם they
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הֹוצֵ֨אתָ֙ hôṣˈēṯā יצא go out
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
מִ mi מִן from
תֹּ֖וךְ ttˌôḵ תָּוֶךְ midst
כּ֥וּר kˌûr כּוּר furnace
הַ ha הַ the
בַּרְזֶֽל׃ bbarzˈel בַּרְזֶל iron
8:51. populus enim tuus est et hereditas tua quos eduxisti de terra Aegypti de medio fornacis ferreae
For they are thy people, and thy inheritance, whom thou hast brought out of the land of Egypt, from the midst of the furnace of iron.
8:51. For they are your people and your inheritance, whom you have led away from the land of Egypt, from the midst of the furnace of iron.
8:51. For they [be] thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51-53: Основание надежды Соломона, вместе, конечно, и всего народа на милосердие Божие и помилование - избрание Израиля Иеговою в удел Свой (Исх. XIX:5-6; Втор. IV:20). 53-й ст. в принятом греч. тексте имеет прибавку сравнительно с евр. масоретским: не только здесь помещены ст. 12-13, имеющиеся и в евр. т. на своем месте, но и особое добавление: τότι ελάλησε Σαλομών υπέρ του̃ οίκου, ως συνετέλεσε οικοδομη̃σαι αυτόν. Ήλιον εγνώρισεν εν ουρανω̃ (Κύριος), слав.: тогда глагола Соломон о храме, егда соверши созидати его: солнце познано сотвори на небеси. В конце стиха имеется в греко-слав. т. другая прибавка: ουκ ιδού γέγραπται εν βιβλίω τη̃ς ωδη̃ς; не сие ли писано в книгах песни. О первом добавлении, весьма художественно восполняющем мысль (ст. 12) о том, что Иегова благоволит обитать во мгле, блаж. Феодорит (вопр. 28) говорит: "Тьма и мрак дают разуметь невидимость Божией сущности. Посему Соломон сказал, что Поставивший солнце на небе, чтобы люди наслаждались светом, Сам рече пребывати во мгле. Думаю же, что здесь прикровенно разумеет храм, потому что он имел весьма малые окна, как окруженный другими малыми зданиями" (вопр. 28). "Книгу песни" блаж. Феодорит (вопр. 29) считает одним из пророческих писаний. В новое время сближают эту книгу с "книгою праведнаго" (Нав. X:13; 2: Цар. I:18: сл.) , так как, по остроумному и не лишенному вероятия предположению Велльгаузена, выражение "книга песни" образовалось из выражения "книга праведнаго" путем возможной, в самом деле, перестановки букв: яшар (праведный) изменено было в шир (песнь).

В 2: Пар. VI:41-42: молитве Соломона придано другое заключение, весьма близкое к словам псалма CXXXI:8-10: и, может быть, из этого псалма заимствованное.
Albert Barnes: Notes on the Bible - 1834
8:51: The furnace of iron - Egypt is so called as a place of severe trial and affliction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:51: thy people: Kg1 8:53; Exo 32:11, Exo 32:12; Num 14:13-19; Deu 9:26-29; Ch2 6:39; Neh 1:10; Isa 63:16-18, Isa 64:9; Jer 51:19
the furnace: Deu 4:20; Jer 11:4
John Gill
For they be thy people, and thine inheritance,.... Whom the Lord had chosen above all people, to be a special people to him, and to be his portion and possession; see Deut 7:6.
which thou broughtest forth out of Egypt, from the midst of the furnace of iron; hard and cruel bondage in Egypt: See Gill on Deut 4:20.
8:528:52: Եւ եղիցին աչք քո եւ ականջք քո բա՛ց ՚ի խնդրուածս ծառայի քոյ. եւ ՚ի խնդրուածս ժողովրդեան քո Իսրայէլի՝ լսե՛լ նոցա յամենայնի որովք եւ կարդայցեն առ քեզ։
52 Թող քո աչքերն ու ականջները բաց լինեն քո ծառայի ու Իսրայէլի քո ժողովրդի աղերսանքների հանդէպ, որ լսես նրանց բոլոր աղաղակները, որ առաքում են քեզ,
52 Քու ծառայիդ խնդրուածքին ու քու ժողովուրդիդ Իսրայէլի խնդրուածքին վրայ քու աչքդ ու ականջդ թող բաց ըլլան, որպէս զի անոնց քեզի ըրած աղաղակը լսես։
Եւ եղիցին աչք քո [205]եւ ականջք քո`` բաց ի խնդրուածս ծառայի քո. եւ ի խնդրուածս ժողովրդեան քո Իսրայելի` լսել նոցա յամենայնի որովք եւ կարդայցեն առ քեզ:

8:52: Եւ եղիցին աչք քո եւ ականջք քո բա՛ց ՚ի խնդրուածս ծառայի քոյ. եւ ՚ի խնդրուածս ժողովրդեան քո Իսրայէլի՝ լսե՛լ նոցա յամենայնի որովք եւ կարդայցեն առ քեզ։
52 Թող քո աչքերն ու ականջները բաց լինեն քո ծառայի ու Իսրայէլի քո ժողովրդի աղերսանքների հանդէպ, որ լսես նրանց բոլոր աղաղակները, որ առաքում են քեզ,
52 Քու ծառայիդ խնդրուածքին ու քու ժողովուրդիդ Իսրայէլի խնդրուածքին վրայ քու աչքդ ու ականջդ թող բաց ըլլան, որպէս զի անոնց քեզի ըրած աղաղակը լսես։
zohrab-1805▾ eastern-1994▾ western am▾
8:528:52 Да будут [уши Твои и] очи Твои отверсты на молитву раба Твоего и на молитву народа Твоего Израиля, чтобы слышать их всегда, когда они будут призывать Тебя,
8:54 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how συνετέλεσεν συντελεω consummate; finish Σαλωμων σαλωμων pray πρὸς προς to; toward κύριον κυριος lord; master ὅλην ολος whole; wholly τὴν ο the προσευχὴν προσευχη prayer καὶ και and; even τὴν ο the δέησιν δεησις petition ταύτην ουτος this; he καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κυρίου κυριος lord; master ὀκλακὼς οκλαζω in; on τὰ ο the γόνατα γονυ knee αὐτοῦ αυτος he; him καὶ και and; even αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him διαπεπετασμέναι διαπεταννυμι into; for τὸν ο the οὐρανόν ουρανος sky; heaven
8:52 לִ li לְ to הְיֹ֨ות hᵊyˌôṯ היה be עֵינֶ֤יךָ ʕênˈeʸḵā עַיִן eye פְתֻחֹות֙ fᵊṯuḥôṯ פתח open אֶל־ ʔel- אֶל to תְּחִנַּ֣ת tᵊḥinnˈaṯ תְּחִנָּה supplication עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant וְ wᵊ וְ and אֶל־ ʔel- אֶל to תְּחִנַּ֖ת tᵊḥinnˌaṯ תְּחִנָּה supplication עַמְּךָ֣ ʕammᵊḵˈā עַם people יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole קָרְאָ֥ם qārᵊʔˌām קרא call אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
8:52. ut sint oculi tui aperti ad deprecationem servi tui et populi tui Israhel et exaudias eos in universis pro quibus invocaverint teThat thy eyes may be open to the supplication of thy servant, and of thy people Israel, to hear them in all things for which they shall call upon thee.
52. that thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them whensoever they cry unto thee.
8:52. So may your eyes be open to the supplication of your servant and of your people Israel. And so may you heed them in all the things about which they will call upon you.
8:52. That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.
That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee:

8:52 Да будут [уши Твои и] очи Твои отверсты на молитву раба Твоего и на молитву народа Твоего Израиля, чтобы слышать их всегда, когда они будут призывать Тебя,
8:54
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
συνετέλεσεν συντελεω consummate; finish
Σαλωμων σαλωμων pray
πρὸς προς to; toward
κύριον κυριος lord; master
ὅλην ολος whole; wholly
τὴν ο the
προσευχὴν προσευχη prayer
καὶ και and; even
τὴν ο the
δέησιν δεησις petition
ταύτην ουτος this; he
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κυρίου κυριος lord; master
ὀκλακὼς οκλαζω in; on
τὰ ο the
γόνατα γονυ knee
αὐτοῦ αυτος he; him
καὶ και and; even
αἱ ο the
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
διαπεπετασμέναι διαπεταννυμι into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
8:52
לִ li לְ to
הְיֹ֨ות hᵊyˌôṯ היה be
עֵינֶ֤יךָ ʕênˈeʸḵā עַיִן eye
פְתֻחֹות֙ fᵊṯuḥôṯ פתח open
אֶל־ ʔel- אֶל to
תְּחִנַּ֣ת tᵊḥinnˈaṯ תְּחִנָּה supplication
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
תְּחִנַּ֖ת tᵊḥinnˌaṯ תְּחִנָּה supplication
עַמְּךָ֣ ʕammᵊḵˈā עַם people
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
קָרְאָ֥ם qārᵊʔˌām קרא call
אֵלֶֽיךָ׃ ʔēlˈeʸḵā אֶל to
8:52. ut sint oculi tui aperti ad deprecationem servi tui et populi tui Israhel et exaudias eos in universis pro quibus invocaverint te
That thy eyes may be open to the supplication of thy servant, and of thy people Israel, to hear them in all things for which they shall call upon thee.
8:52. So may your eyes be open to the supplication of your servant and of your people Israel. And so may you heed them in all the things about which they will call upon you.
8:52. That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:52: That thine: Kg1 8:29; Ch2 6:40
in all that: Psa 86:5, Psa 145:18
John Gill
That thine eyes may be open to the supplication of thy servant,.... That is, attentive to it, meaning himself and his present supplication; or any other he should hereafter put up in this place:
and unto the supplication of thy people Israel, to hearken unto them in all that they call unto thee: at any time, and upon any account; so far as may be agreeable to his will, make for his glory, and their good; see Deut 4:7.
8:538:53: Զի դո՛ւ զատուցեր զնոսա քեզ ՚ի ժառանգութիւն յամենայն ժողովրդոց երկրի. որպէս խօսեցար ՚ի ձեռն Մովսիսի ծառայի քոյ ՚ի հանել զհարսն մեր յԵգիպտոսէ Տէ՛ր Տէր։ Յայնժամ խօսեցաւ Սողոմոն վասն տանն իբրեւ կատարեաց շինել զնա. Զարեգակն ծանեա՛ւ յերկինս. Տէր ասաց բնակել ՚ի միգի։ Շինեա՛ զտուն իմ տուն վայելուչ բնակել ՚ի նմա նորոգութեամբ։ Ո՛չ աւանիկ գրեալ է այս ՚ի գիրս Երգոց։
53 քանզի, դու ես նրանց քեզ համար ժառանգորդ ընտրել բոլոր ազգերի միջից, ինչպէս ասել ես քո ծառայ Մովսէսի միջոցով, երբ մեր հայրերին դուրս էիր բերում Եգիպտոսից, Տէ՜ր, Տէ՜ր»: Երբ Սողոմոնն աւարտեց տան կառուցումը, իր կառուցած տան մասին ասաց. «Տէրն արեգակը ի ցոյց հանեց երկնքում. Տէրն ասաց, որ բնակւում է մէգ ու մշուշի մէջ: Նա ասաց. “Իմ նոր տունը ինձ արժանի ձեւով կառուցի՛ր, որ բնակուեմ այնտեղ”: Չէ՞ որ սա գրուած է Երգերի գրքում»:
53 Քանզի երկրի ժողովուրդներէն դուն զանոնք զատեցիր, որպէս զի քու ժառանգորդներդ ըլլան, ինչպէս քու ծառայիդ Մովսէսին միջոցով յայտնեցիր, երբ մեր հայրերը Եգիպտոսէն հանեցիր, ո՛վ Տէր Եհովա»։
Զի դու զատուցեր զնոսա քեզ ի ժառանգութիւն յամենայն ժողովրդոց երկրի, որպէս խօսեցար ի ձեռն Մովսիսի ծառայի քո ի հանել զհարսն մեր յԵգիպտոսէ, Տէր Տէր: [206]Յայնժամ խօսեցաւ Սողոմոն վասն տանն իբրեւ կատարեաց շինել զնա. Զարեգակն ծանեաւ յերկինս. Տէր ասաց բնակել ի միգի: Շինեա զտուն իմ տուն վայելուչ բնակել ի նմա նորոգութեամբ: Ո՞չ աւանիկ գրեալ է այս ի գիրս Երգոց:

8:53: Զի դո՛ւ զատուցեր զնոսա քեզ ՚ի ժառանգութիւն յամենայն ժողովրդոց երկրի. որպէս խօսեցար ՚ի ձեռն Մովսիսի ծառայի քոյ ՚ի հանել զհարսն մեր յԵգիպտոսէ Տէ՛ր Տէր։ Յայնժամ խօսեցաւ Սողոմոն վասն տանն իբրեւ կատարեաց շինել զնա. Զարեգակն ծանեա՛ւ յերկինս. Տէր ասաց բնակել ՚ի միգի։ Շինեա՛ զտուն իմ տուն վայելուչ բնակել ՚ի նմա նորոգութեամբ։ Ո՛չ աւանիկ գրեալ է այս ՚ի գիրս Երգոց։
53 քանզի, դու ես նրանց քեզ համար ժառանգորդ ընտրել բոլոր ազգերի միջից, ինչպէս ասել ես քո ծառայ Մովսէսի միջոցով, երբ մեր հայրերին դուրս էիր բերում Եգիպտոսից, Տէ՜ր, Տէ՜ր»: Երբ Սողոմոնն աւարտեց տան կառուցումը, իր կառուցած տան մասին ասաց. «Տէրն արեգակը ի ցոյց հանեց երկնքում. Տէրն ասաց, որ բնակւում է մէգ ու մշուշի մէջ: Նա ասաց. “Իմ նոր տունը ինձ արժանի ձեւով կառուցի՛ր, որ բնակուեմ այնտեղ”: Չէ՞ որ սա գրուած է Երգերի գրքում»:
53 Քանզի երկրի ժողովուրդներէն դուն զանոնք զատեցիր, որպէս զի քու ժառանգորդներդ ըլլան, ինչպէս քու ծառայիդ Մովսէսին միջոցով յայտնեցիր, երբ մեր հայրերը Եգիպտոսէն հանեցիր, ո՛վ Տէր Եհովա»։
zohrab-1805▾ eastern-1994▾ western am▾
8:538:53 ибо Ты отделил их Себе в удел из всех народов земли, как Ты изрек чрез Моисея, раба Твоего, когда вывел отцов наших из Египта, Владыка Господи!
8:55 καὶ και and; even ἔστη ιστημι stand; establish καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim πᾶσαν πας all; every ἐκκλησίαν εκκλησια assembly Ισραηλ ισραηλ.1 Israel φωνῇ φωνη voice; sound μεγάλῃ μεγας great; loud λέγων λεγω tell; declare
8:53 כִּֽי־ kˈî- כִּי that אַתָּ֞ה ʔattˈā אַתָּה you הִבְדַּלְתָּ֤ם hivdaltˈām בדל separate לְךָ֙ lᵊḵˌā לְ to לְֽ lᵊˈ לְ to נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole עַמֵּ֣י ʕammˈê עַם people הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֜רְתָּ dibbˈartā דבר speak בְּ bᵊ בְּ in יַ֣ד׀ yˈaḏ יָד hand מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדֶּ֗ךָ ʕavdˈeḵā עֶבֶד servant בְּ bᵊ בְּ in הֹוצִיאֲךָ֧ hôṣîʔᵃḵˈā יצא go out אֶת־ ʔeṯ- אֵת [object marker] אֲבֹתֵ֛ינוּ ʔᵃvōṯˈênû אָב father מִ mi מִן from מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
8:53. tu enim separasti eos tibi in hereditatem de universis populis terrae sicut locutus es per Mosen servum tuum quando eduxisti patres nostros de Aegypto Domine DeusFor thou hast separated them to thyself for an inheritance, from amongst all the people of the earth, as thou hast spoken by Moses, thy servant, when thou broughtest our fathers out of Egypt, O Lord God.
53. For thou didst separate them from among all the peoples of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.
8:53. For you have separated them to yourself as an inheritance, from among all the peoples of the earth, just as you spoke by Moses, your servant, when you led our fathers away from Egypt, O Lord God.”
8:53. For thou didst separate them from among all the people of the earth, [to be] thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.
For thou didst separate them from among all the people of the earth, [to be] thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD:

8:53 ибо Ты отделил их Себе в удел из всех народов земли, как Ты изрек чрез Моисея, раба Твоего, когда вывел отцов наших из Египта, Владыка Господи!
8:55
καὶ και and; even
ἔστη ιστημι stand; establish
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
πᾶσαν πας all; every
ἐκκλησίαν εκκλησια assembly
Ισραηλ ισραηλ.1 Israel
φωνῇ φωνη voice; sound
μεγάλῃ μεγας great; loud
λέγων λεγω tell; declare
8:53
כִּֽי־ kˈî- כִּי that
אַתָּ֞ה ʔattˈā אַתָּה you
הִבְדַּלְתָּ֤ם hivdaltˈām בדל separate
לְךָ֙ lᵊḵˌā לְ to
לְֽ lᵊˈ לְ to
נַחֲלָ֔ה naḥᵃlˈā נַחֲלָה heritage
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
עַמֵּ֣י ʕammˈê עַם people
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֜רְתָּ dibbˈartā דבר speak
בְּ bᵊ בְּ in
יַ֣ד׀ yˈaḏ יָד hand
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עַבְדֶּ֗ךָ ʕavdˈeḵā עֶבֶד servant
בְּ bᵊ בְּ in
הֹוצִיאֲךָ֧ hôṣîʔᵃḵˈā יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹתֵ֛ינוּ ʔᵃvōṯˈênû אָב father
מִ mi מִן from
מִּצְרַ֖יִם mmiṣrˌayim מִצְרַיִם Egypt
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
8:53. tu enim separasti eos tibi in hereditatem de universis populis terrae sicut locutus es per Mosen servum tuum quando eduxisti patres nostros de Aegypto Domine Deus
For thou hast separated them to thyself for an inheritance, from amongst all the people of the earth, as thou hast spoken by Moses, thy servant, when thou broughtest our fathers out of Egypt, O Lord God.
8:53. For you have separated them to yourself as an inheritance, from among all the peoples of the earth, just as you spoke by Moses, your servant, when you led our fathers away from Egypt, O Lord God.”
8:53. For thou didst separate them from among all the people of the earth, [to be] thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:53: separate: Exo 19:5, Exo 19:6, Exo 33:16; Num 23:9; Deu 4:34, Deu 7:6-8, Deu 9:26, Deu 9:29, Deu 14:2, Deu 32:9; Co2 6:14-18; Tit 2:14; Pe1 2:9
thine inheritance: Deu 32:9; Jer 10:16; Eph 1:18
as thou: Deu 33:1-3, Deu 33:26-29
John Gill
For thou didst separate them from among all people of the earth to be thine inheritance,.... By his choice of them in his own mind, by the redemption of them out of Egypt, by the peculiar laws he gave them, and by the special blessings he conferred upon them:
as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord our God; it was he that spake this to Moses, and by him to the people, Ex 19:5 and it was he that did it, namely, separate them from all nations, to be his people and peculiar treasure: in this and the two preceding verses Solomon makes use of arguments taken from what the people of Israel were to the Lord, and he had done for them, to engage him to hearken to their supplications, and here ends his long prayer; in 2Chron 6:1 some things are added at the close of it, and some omitted.
8:548:54: Եւ եղեւ իբրեւ կատարեաց Սողոմոն կա՛լ յաղօթս առ Տէր, զամենայն աղօթս զայս եւ զխնդրուածս. յարեա՛ւ յերեսաց սեղանոյն Տեառն ուր կայր ՚ի գուճս ՚ի վերայ ծնգաց իւրոց, եւ ձեռք իւր ընդ երկինս տարածեալ[3547]. [3547] Ոմանք. Զամենայն զաղօթս զայս... կայր ՚ի գուճ ՚ի վերայ ծն՛՛։
54 Երբ Տիրոջ զոհասեղանի առաջ ծնկաչոք ու ձեռքերը դէպի երկինք տարածած Սողոմոնն աւարտեց Տիրոջն ուղղուած այս բոլոր աղօթքներն ու աղերսանքները,
54 Երբ Սողոմոն այս աղօթքն ու խնդրուածքը Տէրոջը ըրաւ լմնցուց, Տէրոջը սեղանին առջեւէն ելաւ, ուր ձեռքերը դէպի երկինք տարածուած ծունր կրկներ էր,
Եւ եղեւ իբրեւ կատարեաց Սողոմոն կալ յաղօթս առ Տէր զամենայն աղօթս զայս եւ զխնդրուածս, յարեաւ յերեսաց սեղանոյն Տեառն ուր կայր ի գուճս ի վերայ ծնգաց իւրոց, եւ ձեռք իւր ընդ երկինս տարածեալ:

8:54: Եւ եղեւ իբրեւ կատարեաց Սողոմոն կա՛լ յաղօթս առ Տէր, զամենայն աղօթս զայս եւ զխնդրուածս. յարեա՛ւ յերեսաց սեղանոյն Տեառն ուր կայր ՚ի գուճս ՚ի վերայ ծնգաց իւրոց, եւ ձեռք իւր ընդ երկինս տարածեալ[3547].
[3547] Ոմանք. Զամենայն զաղօթս զայս... կայր ՚ի գուճ ՚ի վերայ ծն՛՛։
54 Երբ Տիրոջ զոհասեղանի առաջ ծնկաչոք ու ձեռքերը դէպի երկինք տարածած Սողոմոնն աւարտեց Տիրոջն ուղղուած այս բոլոր աղօթքներն ու աղերսանքները,
54 Երբ Սողոմոն այս աղօթքն ու խնդրուածքը Տէրոջը ըրաւ լմնցուց, Տէրոջը սեղանին առջեւէն ելաւ, ուր ձեռքերը դէպի երկինք տարածուած ծունր կրկներ էր,
zohrab-1805▾ eastern-1994▾ western am▾
8:548:54 Когда Соломон произнес все сие моление и прошение к Господу, тогда встал с колен от жертвенника Господня, {руки же} его были распростерты к небу.
8:56 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master σήμερον σημερον today; present ὃς ος who; what ἔδωκεν διδωμι give; deposit κατάπαυσιν καταπαυσις rest τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him Ισραηλ ισραηλ.1 Israel κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐλάλησεν λαλεω talk; speak οὐ ου not διεφώνησεν διαφωνεω word; log εἷς εις.1 one; unit ἐν εν in πᾶσιν πας all; every τοῖς ο the λόγοις λογος word; log αὐτοῦ αυτος he; him τοῖς ο the ἀγαθοῖς αγαθος good οἷς ος who; what ἐλάλησεν λαλεω talk; speak ἐν εν in χειρὶ χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs δούλου δουλος subject αὐτοῦ αυτος he; him
8:54 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כְּ kᵊ כְּ as כַלֹּ֣ות ḵallˈôṯ כלה be complete שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon לְ lᵊ לְ to הִתְפַּלֵּל֙ hiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the תְּפִלָּ֥ה ttᵊfillˌā תְּפִלָּה prayer וְ wᵊ וְ and הַ ha הַ the תְּחִנָּ֖ה ttᵊḥinnˌā תְּחִנָּה supplication הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this קָ֞ם qˈām קום arise מִ mi מִן from לִּ lli לְ to פְנֵ֨י fᵊnˌê פָּנֶה face מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from כְּרֹ֣עַ kkᵊrˈōₐʕ כרע kneel עַל־ ʕal- עַל upon בִּרְכָּ֔יו birkˈāʸw בֶּרֶךְ knee וְ wᵊ וְ and כַפָּ֖יו ḵappˌāʸw כַּף palm פְּרֻשֹׂ֥ות pᵊruśˌôṯ פרשׂ spread out הַ ha הַ the שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:54. factum est autem cum conplesset Salomon orans Dominum omnem orationem et deprecationem hanc surrexit de conspectu altaris Domini utrumque enim genu in terram fixerat et manus expanderat ad caelumAnd it came to pass, when Solomon had made an end of praying all this prayer and supplication to the Lord, that he rose from before the altar of the Lord: for he had fixed both knees on the ground, and had spread his hands towards heaven.
54. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread forth toward heaven.
8:54. And it happened that, when Solomon had completed praying this entire prayer and supplication to the Lord, he rose up from the sight of the altar of the Lord. For he had fixed both knees upon the ground, and he had extended his hands toward heaven.
8:54. And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven:

8:54 Когда Соломон произнес все сие моление и прошение к Господу, тогда встал с колен от жертвенника Господня, {руки же} его были распростерты к небу.
8:56
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
σήμερον σημερον today; present
ὃς ος who; what
ἔδωκεν διδωμι give; deposit
κατάπαυσιν καταπαυσις rest
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
Ισραηλ ισραηλ.1 Israel
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐλάλησεν λαλεω talk; speak
οὐ ου not
διεφώνησεν διαφωνεω word; log
εἷς εις.1 one; unit
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
λόγοις λογος word; log
αὐτοῦ αυτος he; him
τοῖς ο the
ἀγαθοῖς αγαθος good
οἷς ος who; what
ἐλάλησεν λαλεω talk; speak
ἐν εν in
χειρὶ χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
δούλου δουλος subject
αὐτοῦ αυτος he; him
8:54
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כְּ kᵊ כְּ as
כַלֹּ֣ות ḵallˈôṯ כלה be complete
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
הִתְפַּלֵּל֙ hiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
תְּפִלָּ֥ה ttᵊfillˌā תְּפִלָּה prayer
וְ wᵊ וְ and
הַ ha הַ the
תְּחִנָּ֖ה ttᵊḥinnˌā תְּחִנָּה supplication
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
קָ֞ם qˈām קום arise
מִ mi מִן from
לִּ lli לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
כְּרֹ֣עַ kkᵊrˈōₐʕ כרע kneel
עַל־ ʕal- עַל upon
בִּרְכָּ֔יו birkˈāʸw בֶּרֶךְ knee
וְ wᵊ וְ and
כַפָּ֖יו ḵappˌāʸw כַּף palm
פְּרֻשֹׂ֥ות pᵊruśˌôṯ פרשׂ spread out
הַ ha הַ the
שָּׁמָֽיִם׃ ššāmˈāyim שָׁמַיִם heavens
8:54. factum est autem cum conplesset Salomon orans Dominum omnem orationem et deprecationem hanc surrexit de conspectu altaris Domini utrumque enim genu in terram fixerat et manus expanderat ad caelum
And it came to pass, when Solomon had made an end of praying all this prayer and supplication to the Lord, that he rose from before the altar of the Lord: for he had fixed both knees on the ground, and had spread his hands towards heaven.
8:54. And it happened that, when Solomon had completed praying this entire prayer and supplication to the Lord, he rose up from the sight of the altar of the Lord. For he had fixed both knees upon the ground, and he had extended his hands toward heaven.
8:54. And it was [so], that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54-61: Послесловие к молитве Соломона: благодарение Богу (56), благословение, благожелания и наставления царя народу (57-61). Иегова "дал покой народу Своему" (56): покой в земле обетованной, обещанный Иеговой, Втор. XII:10-11, вполне осуществился только с построением неподвижного храма Его имени, и освящение храма, наполненного при этом славой Иеговы (ст. 10-11), было фактическим свидетельством того, что обетованный народу покой (Втор. цит. м.) теперь достигнут им благодаря построению постоянного храма "мужем покоя" (1: Пар. XXII:9) - Соломоном.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon Blesses and Exhorts the People. B. C. 1003.

54 And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. 55 And he stood, and blessed all the congregation of Israel with a loud voice, saying, 56 Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. 57 The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us: 58 That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. 59 And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: 60 That all the people of the earth may know that the LORD is God, and that there is none else. 61 Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.
Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, v. 55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them.
I. He gives God the glory of the great and kind things he had done for Israel, v. 56. He stood up to bless the congregation (v. 55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name. 1. He refers to the promises given by the hand of Moses, as he did (v. 15, 24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours. 2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.
II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things:-- 1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: "The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (v. 57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us." 2. The power of his grace upon them: "Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments," v. 58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer. 3. An answer to the prayer he had now made: "Let these my words be nigh unto the Lord our God day and night, v. 59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer." What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Rev. xii. 10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need. 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, v. 60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Ps. lxxii. 19, 20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name.
III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, "Let your heart be perfect with the Lord our God, v. 61. Let your obedience be universal, without dividing--upright, without dissembling--constant, without declining;" this is evangelical perfection.
Albert Barnes: Notes on the Bible - 1834
8:54: If the prayer of Solomon be, as it has all the appearance of being, a genuine document of the time, preserved in the archives to which the authors of both Kings and Chronicles had access, all theories of the late origin of Deuteronomy must be regarded as baseless. While references are not infrequent to other portions of the Pentateuch, the language of the prayer is mainly modelled upon Deuteronomy, the promises and threats contained in which are continually before the mind of the writer. (See the margin reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:54: when Solomon: Luk 11:1, Luk 22:45
kneeling: Ch2 6:13; Psa 95:6; Luk 22:41, Luk 22:45; Act 20:36, Act 21:5
with his hands: Kg1 8:22; Ch2 6:12
Carl Friedrich Keil and Franz Delitzsch

Concluding Act of the dedication of the temple. 3Kings 8:54-61. Blessing the congregation. - After the conclusion of the prayer, Solomon rose up from his knees and blessed all the assembled congregation. פּרוּשׂות וכפּיו is a circumstantial clause, which must be connected with the previous words and rendered thus: "from lying upon his knees with his hands spread out towards heaven." "And he stood," i.e., he came from the altar and stood nearer to the assembled congregation. The blessing begins with praise to the Lord for the fulfilment of His promises (3Kings 8:16), and consists in the petition that the Lord will always fulfil his (Solomon's) prayers, and grant His people the promised salvation.
(Note: This blessing is omitted from the Chronicles, because it is simply a recapitulation of the longer prayer; but instead of it we have a statement, in 2Chron 7:1-4, to the effect that fire fell from heaven and consumed the burnt-offering upon the altar. This statement, which even Movers regards as a traditional, i.e., a legendary addition, according to his erroneous view of the sources of the Chronicles, is confirmed by the similar miracle which occurred at the dedication of the temple. It is omitted, like so many other things in the account before us, because all that was essential in this occurrence was contained implicite in the filling of the temple with the glory of the Lord. Just as at the consecration of the Mosaic sanctuary the Lord did not merely manifest His gracious presence through the cloud which filled the tent, but also kindled the first sacrifice with fire from heaven (Lev 9:24), to sanctify the altar as the legitimate place of sacrifice; so also at the temple the miraculous kindling of the first sacrifice with fire from heaven was the immediate and even necessary consequence of the filling of the temple with the cloud, in which the presence of Jehovah was embodied.)
Geneva 1599
And it was [so], that when Solomon had made an (u) end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
(u) Solomon is a figure of Christ, who continually is the mediator between God and his Church.
John Gill
And it was so, that, when Solomon had made an end of praying all this prayer and supplication unto the Lord,.... In which he was a type of Christ, praying and interceding for his people before the golden attar, Rev_ 8:3,
he arose from before the altar of the Lord; the altar of burnt offering, over against which he was:
from kneeling on his knees; upon the brasen scaffold; see 2Chron 6:13, in which posture he was during this long prayer:
with his hands spread up to heaven; which gesture he had used in his prayer, and now continued in blessing the people.
8:558:55: եւ եկաց եւ օրհնեաց զամենայն եկեղեցին Իսրայէլի մեծաձայն, եւ ասէ։
55 կանգնեց ու մեծաձայն օրհնեց Իսրայէլի ամբողջ ժողովրդին՝ ասելով.
55 Ու ոտքի վրայ կայնելով Իսրայէլի բոլոր ժողովուրդը բարձր ձայնով օրհնեց ու ըսաւ.
եւ եկաց եւ օրհնեաց զամենայն եկեղեցին Իսրայելի մեծաձայն, եւ ասէ:

8:55: եւ եկաց եւ օրհնեաց զամենայն եկեղեցին Իսրայէլի մեծաձայն, եւ ասէ։
55 կանգնեց ու մեծաձայն օրհնեց Իսրայէլի ամբողջ ժողովրդին՝ ասելով.
55 Ու ոտքի վրայ կայնելով Իսրայէլի բոլոր ժողովուրդը բարձր ձայնով օրհնեց ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:558:55 И стоя благословил все собрание Израильтян, громким голосом говоря:
8:57 γένοιτο γινομαι happen; become κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our μεθ᾿ μετα with; amid ἡμῶν ημων our καθὼς καθως just as / like ἦν ειμι be μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father ἡμῶν ημων our μὴ μη not ἐγκαταλίποιτο εγκαταλειπω abandon; leave behind ἡμᾶς ημας us μηδὲ μηδε while not; nor ἀποστρέψοιτο αποστρεφω turn away; alienate ἡμᾶς ημας us
8:55 וַֽ wˈa וְ and יַּעְמֹ֕ד yyaʕmˈōḏ עמד stand וַ wa וְ and יְבָ֕רֶךְ yᵊvˈāreḵ ברך bless אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole קְהַ֣ל qᵊhˈal קָהָל assembly יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel קֹ֥ול qˌôl קֹול sound גָּדֹ֖ול gāḏˌôl גָּדֹול great לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
8:55. stetit ergo et benedixit omni ecclesiae Israhel voce magna dicensAnd he stood, and blessed all the assembly of Israel with a loud voice, saying:
55. And he stood, and blessed all the congregation of Israel with a loud voice, saying,
8:55. Then he stood and blessed the entire assembly of Israel in a great voice, saying:
8:55. And he stood, and blessed all the congregation of Israel with a loud voice, saying,
And he stood, and blessed all the congregation of Israel with a loud voice, saying:

8:55 И стоя благословил все собрание Израильтян, громким голосом говоря:
8:57
γένοιτο γινομαι happen; become
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καθὼς καθως just as / like
ἦν ειμι be
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
ἡμῶν ημων our
μὴ μη not
ἐγκαταλίποιτο εγκαταλειπω abandon; leave behind
ἡμᾶς ημας us
μηδὲ μηδε while not; nor
ἀποστρέψοιτο αποστρεφω turn away; alienate
ἡμᾶς ημας us
8:55
וַֽ wˈa וְ and
יַּעְמֹ֕ד yyaʕmˈōḏ עמד stand
וַ wa וְ and
יְבָ֕רֶךְ yᵊvˈāreḵ ברך bless
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
קְהַ֣ל qᵊhˈal קָהָל assembly
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
קֹ֥ול qˌôl קֹול sound
גָּדֹ֖ול gāḏˌôl גָּדֹול great
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
8:55. stetit ergo et benedixit omni ecclesiae Israhel voce magna dicens
And he stood, and blessed all the assembly of Israel with a loud voice, saying:
8:55. Then he stood and blessed the entire assembly of Israel in a great voice, saying:
8:55. And he stood, and blessed all the congregation of Israel with a loud voice, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:55: He stood, and blessed all the congregation - This blessing is contained in Kg1 8:57, Kg1 8:58.
3 Kings (1 Kings) 8:59
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:55: blessed: Kg1 8:14; Num 6:23-26; Sa2 6:18; Ch1 16:2
John Gill
And he stood and blessed all the congregation of Israel with a loud voice,.... Turning himself the altar, and his face to the people, giving them his benediction, not only as the father of his people, but as preacher in Jerusalem, closing it with a word of exhortation to them:
saying: as follows.
John Wesley
He stood - He spoke this standing, that he might be the better heard, and because he blessed as one having authority. Never were words more pertinently spoken: never was a congregation dismissed, with that which was more likely to affect them, and to abide with them.
8:568:56: Օրհնեա՛լ է Տէր այսօր, որ ետ հանգիստ ժողովրդեան իւրում Իսրայէլի ըստ ամենայնի զոր խօսեցաւ՝ ո՛չ վրիպեաց բան մի յամենայն բանից նորա բարեաց որովք խօսեցաւ ՚ի ձեռն Մովսիսի ծառայի իւրոյ[3548]։ [3548] Ոմանք. Օրհնեալ է Տէր Աստուած... զոր եւ խօսե՛՛։
56 «Օրհնեալ է Տէրն այսօր, որ, ինչպէս խոստացել էր, հանգիստ է տուել Իսրայէլի իր ժողովրդին: Իր ծառայի՝ Մովսէսի միջոցով խոստացած բոլոր բարի խօսքերից ոչ մի բան պակաս չի մնացել:
56 «Օրհնեալ ըլլայ Տէրը, որ իր բոլոր ըսածին համեմատ իր Իսրայէլ ժողովուրդին հանգստութիւն տուաւ ու իր ծառային Մովսէսին միջոցով խօսած ամէն բարի խօսքերէն բնաւ խօսք մը գետինը չինկաւ։
Օրհնեալ է Տէր [207]այսօր, որ ետ հանգիստ ժողովրդեան իւրում Իսրայելի ըստ ամենայնի զոր եւ խօսեցաւ. ոչ վրիպեաց բան մի յամենայն բանից նորա բարեաց որովք խօսեցաւ ի ձեռն Մովսիսի ծառայի իւրոյ:

8:56: Օրհնեա՛լ է Տէր այսօր, որ ետ հանգիստ ժողովրդեան իւրում Իսրայէլի ըստ ամենայնի զոր խօսեցաւ՝ ո՛չ վրիպեաց բան մի յամենայն բանից նորա բարեաց որովք խօսեցաւ ՚ի ձեռն Մովսիսի ծառայի իւրոյ[3548]։
[3548] Ոմանք. Օրհնեալ է Տէր Աստուած... զոր եւ խօսե՛՛։
56 «Օրհնեալ է Տէրն այսօր, որ, ինչպէս խոստացել էր, հանգիստ է տուել Իսրայէլի իր ժողովրդին: Իր ծառայի՝ Մովսէսի միջոցով խոստացած բոլոր բարի խօսքերից ոչ մի բան պակաս չի մնացել:
56 «Օրհնեալ ըլլայ Տէրը, որ իր բոլոր ըսածին համեմատ իր Իսրայէլ ժողովուրդին հանգստութիւն տուաւ ու իր ծառային Մովսէսին միջոցով խօսած ամէն բարի խօսքերէն բնաւ խօսք մը գետինը չինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:568:56 благословен Господь [Бог], Который дал покой народу Своему Израилю, как говорил! не осталось неисполненным ни одного слова из всех благих слов Его, которые Он изрек чрез раба Своего Моисея;
8:58 ἐπικλῖναι επικλινω heart ἡμῶν ημων our πρὸς προς to; toward αὐτὸν αυτος he; him τοῦ ο the πορεύεσθαι πορευομαι travel; go ἐν εν in πάσαις πας all; every ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even φυλάσσειν φυλασσω guard; keep πάσας πας all; every τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even προστάγματα προσταγμα he; him ἃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our
8:56 בָּר֣וּךְ bārˈûḵ ברך bless יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֤ן nāṯˈan נתן give מְנוּחָה֙ mᵊnûḥˌā מְנוּחָה resting place לְ lᵊ לְ to עַמֹּ֣ו ʕammˈô עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כְּ kᵊ כְּ as כֹ֖ל ḵˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֵּ֑ר dibbˈēr דבר speak לֹֽא־ lˈō- לֹא not נָפַ֞ל nāfˈal נפל fall דָּבָ֣ר dāvˈār דָּבָר word אֶחָ֗ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole דְּבָרֹ֣ו dᵊvārˈô דָּבָר word הַ ha הַ the טֹּ֔וב ṭṭˈôv טֹוב good אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֔ר dibbˈer דבר speak בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
8:56. benedictus Dominus qui dedit requiem populo suo Israhel iuxta omnia quae locutus est non cecidit ne unus quidem sermo ex omnibus bonis quae locutus est per Mosen servum suumBlessed be the Lord, who hath given rest to his people Israel, according to all that he promised: there hath not failed so much as one word of all the good things that he promised by his servant Moses.
56. Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.
8:56. “Blessed is the Lord, who has given rest to his people Israel, in accord with all that he said. Not even one word, out of all the good things that he spoke by his servant Moses, has fallen away.
8:56. Blessed [be] the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.
Blessed [be] the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant:

8:56 благословен Господь [Бог], Который дал покой народу Своему Израилю, как говорил! не осталось неисполненным ни одного слова из всех благих слов Его, которые Он изрек чрез раба Своего Моисея;
8:58
ἐπικλῖναι επικλινω heart
ἡμῶν ημων our
πρὸς προς to; toward
αὐτὸν αυτος he; him
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
ἐν εν in
πάσαις πας all; every
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
φυλάσσειν φυλασσω guard; keep
πάσας πας all; every
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
καὶ και and; even
προστάγματα προσταγμα he; him
ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
8:56
בָּר֣וּךְ bārˈûḵ ברך bless
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֤ן nāṯˈan נתן give
מְנוּחָה֙ mᵊnûḥˌā מְנוּחָה resting place
לְ lᵊ לְ to
עַמֹּ֣ו ʕammˈô עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כְּ kᵊ כְּ as
כֹ֖ל ḵˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֵּ֑ר dibbˈēr דבר speak
לֹֽא־ lˈō- לֹא not
נָפַ֞ל nāfˈal נפל fall
דָּבָ֣ר dāvˈār דָּבָר word
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
דְּבָרֹ֣ו dᵊvārˈô דָּבָר word
הַ ha הַ the
טֹּ֔וב ṭṭˈôv טֹוב good
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֔ר dibbˈer דבר speak
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
עַבְדֹּֽו׃ ʕavdˈô עֶבֶד servant
8:56. benedictus Dominus qui dedit requiem populo suo Israhel iuxta omnia quae locutus est non cecidit ne unus quidem sermo ex omnibus bonis quae locutus est per Mosen servum suum
Blessed be the Lord, who hath given rest to his people Israel, according to all that he promised: there hath not failed so much as one word of all the good things that he promised by his servant Moses.
8:56. “Blessed is the Lord, who has given rest to his people Israel, in accord with all that he said. Not even one word, out of all the good things that he spoke by his servant Moses, has fallen away.
8:56. Blessed [be] the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:56: Blessed be: Kg1 8:15
hath given rest: Deu 3:20, Deu 12:10, Deu 12:12; Jos 21:44; Ch2 14:6; Heb 4:3-9
there: Jos 21:45, Jos 23:14, Jos 23:15; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73, Luk 21:33
failed: Heb. fallen, Sa1 3:19; Kg2 10:10
Carl Friedrich Keil and Franz Delitzsch

The praise of Jehovah rests, so far as the first part is concerned, upon the promise in Deut 12:9-10, and upon its fulfilment in Josh 21:44-45 and Josh 23:14; and the second part is founded upon Lev 26:3-13 and Deut 28:1-14, where the "good word, which the Lord spake by Moses," is more precisely described as the blessing which the Lord had promised to His people and had hitherto bestowed upon them. He had already given Israel rest by means of Joshua when the land of Canaan was taken; but since many parts of the land still remained in the hands of the Canaanites, this rest was only fully secured to them by David's victories over all their enemies. This glorious fulfilment warranted the hope that the Lord would also fulfil in the future what He had promised His servant David (2Kings 7:10), if the people themselves would only faithfully adhere to their God. Solomon therefore sums up all his wishes for the good of the kingdom in 3Kings 8:57-61 in the words, "May Jehovah our God be with us, as He was with our fathers; may He not leave us nor forsake us, to incline our heart to Himself, that we may walk in all His ways," etc. - that the evil words predicted by Moses in Lev 26:14., Deut 28:15, may not fall upon us. For 3Kings 8:57 compare Deut 31:6, Deut 31:8, and Josh 1:5. יטּשׁנוּ אל corresponds to ירפּך אל in these passages. In the Pentateuch נטשׁ is used but once of men who forsake the Lord, viz., Deut 32:15; in other cases it is only used in the general sense of casting away, letting alone, and other similar meanings. It is first used of God, in the sense of forsaking His people, in Ps 27:9 in connection with עזב; and it frequently occurs afterwards in Jeremiah.
John Gill
Blessed be the Lord, that hath given rest unto his people Israel, according, to all that he promised.... A land of rest, and rest in the land from all enemies; see Deut 12:9,
there hath not failed one word of all his good promises, which he promised by the hand of Moses his servant: so Joshua observed a little before his death, Josh 23:14 to which Solomon seems to have respect; and who lived to see a greater accomplishment of the gracious promises of God, and his faithfulness therein, both in the times of his father David, and his own.
John Wesley
Blessed, &c. - This discharge he gives in the name of all Israel, to the everlasting honour of the Divine faithfulness, and the everlasting encouragement of all those that build upon the Divine promises.
8:578:57: Եւ եղիցի Տէր Աստուած մեր ընդ մեզ՝ որպէս է՛ր ընդ հարսն մեր, եւ մի՛ թողցէ զմեզ.
57 Մեր Տէր Աստուածը թող մեզ հետ լինի, ինչպէս մեր հայրերի հետ էր,
57 Մեր Տէր Աստուածը մեզի հետ ըլլայ, ինչպէս մեր հայրերուն հետ էր ու մեզ չթողու ու մեզ երեսէ չձգէ
Եղիցի Տէր Աստուած մեր ընդ մեզ որպէս էր ընդ հարսն մեր, եւ մի՛ թողցէ [208]զմեզ:

8:57: Եւ եղիցի Տէր Աստուած մեր ընդ մեզ՝ որպէս է՛ր ընդ հարսն մեր, եւ մի՛ թողցէ զմեզ.
57 Մեր Տէր Աստուածը թող մեզ հետ լինի, ինչպէս մեր հայրերի հետ էր,
57 Մեր Տէր Աստուածը մեզի հետ ըլլայ, ինչպէս մեր հայրերուն հետ էր ու մեզ չթողու ու մեզ երեսէ չձգէ
zohrab-1805▾ eastern-1994▾ western am▾
8:578:57 да будет с нами Господь Бог наш, как был Он с отцами нашими, да не оставит нас, да не покинет нас,
8:59 καὶ και and; even ἔστωσαν ειμι be οἱ ο the λόγοι λογος word; log οὗτοι ουτος this; he οὓς ος who; what δεδέημαι δεω bind; tie ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἐγγίζοντες εγγιζω get close; near πρὸς προς to; toward κύριον κυριος lord; master θεὸν θεος God ἡμῶν ημων our ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night τοῦ ο the ποιεῖν ποιεω do; make τὸ ο the δικαίωμα δικαιωμα justification τοῦ ο the δούλου δουλος subject σου σου of you; your καὶ και and; even τὸ ο the δικαίωμα δικαιωμα justification λαοῦ λαος populace; population σου σου of you; your Ισραηλ ισραηλ.1 Israel ῥῆμα ρημα statement; phrase ἡμέρας ημερα day ἐν εν in ἡμέρᾳ ημερα day αὐτοῦ αυτος he; him
8:57 יְהִ֨י yᵊhˌî היה be יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) עִמָּ֔נוּ ʕimmˈānû עִם with כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֖ה hāyˌā היה be עִם־ ʕim- עִם with אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father אַל־ ʔal- אַל not יַעַזְבֵ֖נוּ yaʕazᵊvˌēnû עזב leave וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not יִטְּשֵֽׁנוּ׃ yiṭṭᵊšˈēnû נטשׁ abandon
8:57. sit Dominus Deus noster nobiscum sicut fuit cum patribus nostris non derelinquens nos neque proiciensThe Lord our God be with us, as he was with our fathers, and not leave us, nor cast us off:
57. The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:
8:57. May the Lord our God be with us, just as he was with our fathers, not abandoning us, and not rejecting us.
8:57. The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:
The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:

8:57 да будет с нами Господь Бог наш, как был Он с отцами нашими, да не оставит нас, да не покинет нас,
8:59
καὶ και and; even
ἔστωσαν ειμι be
οἱ ο the
λόγοι λογος word; log
οὗτοι ουτος this; he
οὓς ος who; what
δεδέημαι δεω bind; tie
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ἐγγίζοντες εγγιζω get close; near
πρὸς προς to; toward
κύριον κυριος lord; master
θεὸν θεος God
ἡμῶν ημων our
ἡμέρας ημερα day
καὶ και and; even
νυκτὸς νυξ night
τοῦ ο the
ποιεῖν ποιεω do; make
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
καὶ και and; even
τὸ ο the
δικαίωμα δικαιωμα justification
λαοῦ λαος populace; population
σου σου of you; your
Ισραηλ ισραηλ.1 Israel
ῥῆμα ρημα statement; phrase
ἡμέρας ημερα day
ἐν εν in
ἡμέρᾳ ημερα day
αὐτοῦ αυτος he; him
8:57
יְהִ֨י yᵊhˌî היה be
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
עִמָּ֔נוּ ʕimmˈānû עִם with
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֖ה hāyˌā היה be
עִם־ ʕim- עִם with
אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father
אַל־ ʔal- אַל not
יַעַזְבֵ֖נוּ yaʕazᵊvˌēnû עזב leave
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
יִטְּשֵֽׁנוּ׃ yiṭṭᵊšˈēnû נטשׁ abandon
8:57. sit Dominus Deus noster nobiscum sicut fuit cum patribus nostris non derelinquens nos neque proiciens
The Lord our God be with us, as he was with our fathers, and not leave us, nor cast us off:
8:57. May the Lord our God be with us, just as he was with our fathers, not abandoning us, and not rejecting us.
8:57. The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:57: Deu 31:6, Deu 31:8; Jos 1:5, Jos 1:9; Ch1 28:9; Ch2 32:7, Ch2 32:8; Psa 46:7, Psa 46:11; Isa 8:10; Isa 41:10; Mat 1:23, Mat 28:20; Rom 8:31; Heb 13:5
John Gill
The Lord our God be with us as he was with our fathers,.... Abraham, Isaac, and Jacob, and those that came out of Egypt, and especially that entered into the land of Canaan under Joshua, and subdued it; as the Lord had been with them to guide and direct them, protect and defend them, succeed and prosper them, so Solomon desires he might be with them: nothing is more desirable than the presence of God; Solomon could not have prayed for a greater blessing for himself and his people; the Targum is,
"let the Word of the Lord our God be for our help, as he was for the help of our fathers:''
let him not leave us, nor forsake us: this was no doubt a prayer of faith, founded upon a divine promise, Josh 1:5.
8:588:58: այլ դարձուսցէ զմեզ առ ՚ի չխոտորելոյ սրտից մերոց ՚ի նմանէ. գնա՛լ յամենայն ճանապարհս նորա, եւ պահել զամենայն պատուիրանս նորա, եւ զհրամանս նորա, եւ զիրաւունս նորա զորս պատուիրեաց հարցն մերոց[3549]։ [3549] Ոմանք. Եւ դարձուսցէ զմեզ առ ՚ի։
58 մեզ թող չլքի, այլ այնպէս առաջնորդի, որ մեր սրտերը նրանից չխոտորուեն, ընթանանք նրա նշած ճանապարհով, պահենք մեր հայրերին տուած նրա բոլոր պատուիրանները, նրա հրամանները, նրա կարգադրութիւնները:
58 Եւ մեր սիրտը իրեն դարձնէ, որպէս զի իր բոլոր ճամբաներուն մէջ քալենք ու պահենք իր պատուիրանքները, կանոններն ու օրէնքները, որոնք մեր հայրերուն պատուիրեց։
այլ դարձուսցէ զմեզ առ ի չխոտորելոյ`` սրտից մերոց ի նմանէ, գնալ յամենայն ճանապարհս նորա եւ պահել զամենայն պատուիրանս նորա եւ զհրամանս նորա եւ զիրաւունս նորա զորս պատուիրեաց հարցն մերոց:

8:58: այլ դարձուսցէ զմեզ առ ՚ի չխոտորելոյ սրտից մերոց ՚ի նմանէ. գնա՛լ յամենայն ճանապարհս նորա, եւ պահել զամենայն պատուիրանս նորա, եւ զհրամանս նորա, եւ զիրաւունս նորա զորս պատուիրեաց հարցն մերոց[3549]։
[3549] Ոմանք. Եւ դարձուսցէ զմեզ առ ՚ի։
58 մեզ թող չլքի, այլ այնպէս առաջնորդի, որ մեր սրտերը նրանից չխոտորուեն, ընթանանք նրա նշած ճանապարհով, պահենք մեր հայրերին տուած նրա բոլոր պատուիրանները, նրա հրամանները, նրա կարգադրութիւնները:
58 Եւ մեր սիրտը իրեն դարձնէ, որպէս զի իր բոլոր ճամբաներուն մէջ քալենք ու պահենք իր պատուիրանքները, կանոններն ու օրէնքները, որոնք մեր հայրերուն պատուիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:588:58 наклоняя к Себе сердце наше, чтобы мы ходили по всем путям Его и соблюдали заповеди Его и уставы Его и законы Его, которые Он заповедал отцам нашим;
8:60 ὅπως οπως that way; how γνῶσιν γινωσκω know πάντες πας all; every οἱ ο the λαοὶ λαος populace; population τῆς ο the γῆς γη earth; land ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεός θεος God αὐτὸς αυτος he; him θεὸς θεος God καὶ και and; even οὐκ ου not ἔστιν ειμι be ἔτι ετι yet; still
8:58 לְ lᵊ לְ to הַטֹּ֥ות haṭṭˌôṯ נטה extend לְבָבֵ֖נוּ lᵊvāvˌēnû לֵבָב heart אֵלָ֑יו ʔēlˈāʸw אֶל to לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָ֗יו dᵊrāḵˈāʸw דֶּרֶךְ way וְ wᵊ וְ and לִ li לְ to שְׁמֹ֨ר šᵊmˌōr שׁמר keep מִצְוֹתָ֤יו miṣwōṯˈāʸw מִצְוָה commandment וְ wᵊ וְ and חֻקָּיו֙ ḥuqqāʸw חֹק portion וּ û וְ and מִשְׁפָּטָ֔יו mišpāṭˈāʸw מִשְׁפָּט justice אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֖ה ṣiwwˌā צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
8:58. sed inclinet corda nostra ad se ut ambulemus in universis viis eius et custodiamus mandata eius et caerimonias et iudicia quaecumque mandavit patribus nostrisBut may he incline our hearts to himself, that we may walk in all his ways, and keep his commandments, and his ceremonies, and all his judgments, which he commanded our fathers.
58. that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.
8:58. But may he incline our hearts to himself, so that we may walk in all his ways, and keep his commandments, and his ceremonies, and whatever judgments he commanded to our fathers.
8:58. That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.
That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers:

8:58 наклоняя к Себе сердце наше, чтобы мы ходили по всем путям Его и соблюдали заповеди Его и уставы Его и законы Его, которые Он заповедал отцам нашим;
8:60
ὅπως οπως that way; how
γνῶσιν γινωσκω know
πάντες πας all; every
οἱ ο the
λαοὶ λαος populace; population
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεός θεος God
αὐτὸς αυτος he; him
θεὸς θεος God
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ἔτι ετι yet; still
8:58
לְ lᵊ לְ to
הַטֹּ֥ות haṭṭˌôṯ נטה extend
לְבָבֵ֖נוּ lᵊvāvˌēnû לֵבָב heart
אֵלָ֑יו ʔēlˈāʸw אֶל to
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דְּרָכָ֗יו dᵊrāḵˈāʸw דֶּרֶךְ way
וְ wᵊ וְ and
לִ li לְ to
שְׁמֹ֨ר šᵊmˌōr שׁמר keep
מִצְוֹתָ֤יו miṣwōṯˈāʸw מִצְוָה commandment
וְ wᵊ וְ and
חֻקָּיו֙ ḥuqqāʸw חֹק portion
וּ û וְ and
מִשְׁפָּטָ֔יו mišpāṭˈāʸw מִשְׁפָּט justice
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֖ה ṣiwwˌā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹתֵֽינוּ׃ ʔᵃvōṯˈênû אָב father
8:58. sed inclinet corda nostra ad se ut ambulemus in universis viis eius et custodiamus mandata eius et caerimonias et iudicia quaecumque mandavit patribus nostris
But may he incline our hearts to himself, that we may walk in all his ways, and keep his commandments, and his ceremonies, and all his judgments, which he commanded our fathers.
8:58. But may he incline our hearts to himself, so that we may walk in all his ways, and keep his commandments, and his ceremonies, and whatever judgments he commanded to our fathers.
8:58. That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:58: Incline our hearts - This is a doctrine which first appears in Scripture in the Davidical Psalms (see the margin reference and Psa 141:4). Solomon in this prayer seems to be thoroughly penetrated with his father's spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:58: incline: Psa 110:3, Psa 119:36; Sol 1:4; Jer 31:33; Eze 36:26, Eze 36:27; Phi 2:13; Heb 13:21
his commandments: Deu 4:1, Deu 4:45, Deu 6:1
Geneva 1599
That he may (x) incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.
(x) He concludes that man of himself is enemy to God, and that all obedience to his law proceeds from his mercy.
John Gill
That he may incline our hearts unto him,.... By his Spirit, to love, fear, and serve him; to attend to his worship, word, and ordinances:
to walk in all his ways; he has prescribed and directed to:
and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers; all his laws, moral, ceremonial, and judicial.
John Wesley
Incline - That he may not only bless us with outward prosperity, but especially, with spiritual blessings: and that as he hath given us his word to teach and direct us, so he would by his holy Spirit, effectually incline us to obey it.
8:598:59: Եղիցին բանքս իմ այսոքիկ որովք պաղատեցայ առաջի Տեառն Աստուծոյ մերոյ՝ մերձենա՛լ առ Տէր Աստուած մեր ՚ի տուէ եւ ՚ի գիշերի, առնե՛լ իրաւունս ծառայի քում, եւ իրաւունս ժողովրդեան քում Իսրայէլի, զբա՛ն օրըստօրէ[3550]. [3550] ՚Ի լուս՛՛. Մերձենալ մեզ առ Տէր Աստուած։
59 Տէր Աստծու առջեւ մատուցած այս պաղատանքի խօսքերս ցերեկ ու գիշեր թող հասնեն մեր Տէր Աստծուն, որպէսզի իր ծառային ու Իսրայէլի իր ժողովրդին ամէն օր արդար դատի,
59 Տէրոջը առջեւ մատուցուած այս պաղատանքի խօսքերս ցորեկ ու գիշեր մեր Տէր Աստուծոյ մօտենան, որպէս զի օրէ օր պատահած գործերուն մէջ իր ծառային ու իր Իսրայէլ ժողովուրդին իրաւունք ընէ.
Եղիցին բանքս իմ այսոքիկ որովք պաղատեցայ առաջի Տեառն [209]Աստուծոյ մերոյ`` մերձենալ առ Տէր Աստուած մեր ի տուէ եւ ի գիշերի, առնել իրաւունս ծառայի քում, եւ իրաւունս ժողովրդեան քում Իսրայելի, զբան օր ըստ օրէ:

8:59: Եղիցին բանքս իմ այսոքիկ որովք պաղատեցայ առաջի Տեառն Աստուծոյ մերոյ՝ մերձենա՛լ առ Տէր Աստուած մեր ՚ի տուէ եւ ՚ի գիշերի, առնե՛լ իրաւունս ծառայի քում, եւ իրաւունս ժողովրդեան քում Իսրայէլի, զբա՛ն օրըստօրէ[3550].
[3550] ՚Ի լուս՛՛. Մերձենալ մեզ առ Տէր Աստուած։
59 Տէր Աստծու առջեւ մատուցած այս պաղատանքի խօսքերս ցերեկ ու գիշեր թող հասնեն մեր Տէր Աստծուն, որպէսզի իր ծառային ու Իսրայէլի իր ժողովրդին ամէն օր արդար դատի,
59 Տէրոջը առջեւ մատուցուած այս պաղատանքի խօսքերս ցորեկ ու գիշեր մեր Տէր Աստուծոյ մօտենան, որպէս զի օրէ օր պատահած գործերուն մէջ իր ծառային ու իր Իսրայէլ ժողովուրդին իրաւունք ընէ.
zohrab-1805▾ eastern-1994▾ western am▾
8:598:59 и да будут слова сии, которыми я молился [ныне] пред Господом, близки к Господу Богу нашему день и ночь, дабы Он делал, что потребно для раба Своего, и что потребно для народа Своего Израиля, изо дня в день,
8:61 καὶ και and; even ἔστωσαν ειμι be αἱ ο the καρδίαι καρδια heart ἡμῶν ημων our τέλειαι τελειος complete; accomplished πρὸς προς to; toward κύριον κυριος lord; master θεὸν θεος God ἡμῶν ημων our καὶ και and; even ὁσίως οσιως responsibly; devotedly πορεύεσθαι πορευομαι travel; go ἐν εν in τοῖς ο the προστάγμασιν προσταγμα he; him καὶ και and; even φυλάσσειν φυλασσω guard; keep ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him ὡς ως.1 as; how ἡ ο the ἡμέρα ημερα day αὕτη ουτος this; he
8:59 וְ wᵊ וְ and יִֽהְי֨וּ yˈihyˌû היה be דְבָרַ֜י ḏᵊvārˈay דָּבָר word אֵ֗לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] הִתְחַנַּ֨נְתִּי֙ hiṯḥannˈantî חנן favour לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH קְרֹבִ֛ים qᵊrōvˈîm קָרֹוב near אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לָ֑יְלָה lˈāyᵊlā לַיְלָה night לַ la לְ to עֲשֹׂ֣ות׀ ʕᵃśˈôṯ עשׂה make מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice עַבְדֹּ֗ו ʕavdˈô עֶבֶד servant וּ û וְ and מִשְׁפַּ֛ט mišpˈaṭ מִשְׁפָּט justice עַמֹּ֥ו ʕammˌô עַם people יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel דְּבַר־ dᵊvar- דָּבָר word יֹ֥ום yˌôm יֹום day בְּ bᵊ בְּ in יֹומֹֽו׃ yômˈô יֹום day
8:59. et sint sermones mei isti quibus deprecatus sum coram Domino adpropinquantes Domino Deo nostro die et nocte ut faciat iudicium servo suo et populo suo Israhel per singulos diesAnd let these my words, wherewith I have prayed before the Lord, be nigh unto the Lord our God day and night, that he may do judgment for his servant, and for his people Israel, day by day:
59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel, as every day shall require:
8:59. And may these my words, by which I have prayed before the Lord, be near to the Lord our God, day and night, so that he may accomplish judgment for his servant and for his people Israel, throughout each day.
8:59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:
And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:

8:59 и да будут слова сии, которыми я молился [ныне] пред Господом, близки к Господу Богу нашему день и ночь, дабы Он делал, что потребно для раба Своего, и что потребно для народа Своего Израиля, изо дня в день,
8:61
καὶ και and; even
ἔστωσαν ειμι be
αἱ ο the
καρδίαι καρδια heart
ἡμῶν ημων our
τέλειαι τελειος complete; accomplished
πρὸς προς to; toward
κύριον κυριος lord; master
θεὸν θεος God
ἡμῶν ημων our
καὶ και and; even
ὁσίως οσιως responsibly; devotedly
πορεύεσθαι πορευομαι travel; go
ἐν εν in
τοῖς ο the
προστάγμασιν προσταγμα he; him
καὶ και and; even
φυλάσσειν φυλασσω guard; keep
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ο the
ἡμέρα ημερα day
αὕτη ουτος this; he
8:59
וְ wᵊ וְ and
יִֽהְי֨וּ yˈihyˌû היה be
דְבָרַ֜י ḏᵊvārˈay דָּבָר word
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְחַנַּ֨נְתִּי֙ hiṯḥannˈantî חנן favour
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
קְרֹבִ֛ים qᵊrōvˈîm קָרֹוב near
אֶל־ ʔel- אֶל to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
יֹומָ֣ם yômˈām יֹומָם by day
וָ וְ and
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
לַ la לְ to
עֲשֹׂ֣ות׀ ʕᵃśˈôṯ עשׂה make
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
עַבְדֹּ֗ו ʕavdˈô עֶבֶד servant
וּ û וְ and
מִשְׁפַּ֛ט mišpˈaṭ מִשְׁפָּט justice
עַמֹּ֥ו ʕammˌô עַם people
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
דְּבַר־ dᵊvar- דָּבָר word
יֹ֥ום yˌôm יֹום day
בְּ bᵊ בְּ in
יֹומֹֽו׃ yômˈô יֹום day
8:59. et sint sermones mei isti quibus deprecatus sum coram Domino adpropinquantes Domino Deo nostro die et nocte ut faciat iudicium servo suo et populo suo Israhel per singulos dies
And let these my words, wherewith I have prayed before the Lord, be nigh unto the Lord our God day and night, that he may do judgment for his servant, and for his people Israel, day by day:
8:59. And may these my words, by which I have prayed before the Lord, be near to the Lord our God, day and night, so that he may accomplish judgment for his servant and for his people Israel, throughout each day.
8:59. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:
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Adam Clarke: Commentary on the Bible - 1831
8:59: And let these my words - This and the following verse is a sort of supplement to the prayer which ended Kg1 8:53; but there is an important addition to this prayer in the parallel place, Ch2 6:41, Ch2 6:42 : "Now 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. O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant."
3 Kings (1 Kings) 8:61
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:59: let these my words: This and the following verse are a sort of supplement to the prayer; and there is an important addition to this prayer in Ch2 6:41, Ch2 6:42, apparently taken from one of the Psalms.
nigh: Psa 102:1, Psa 102:2, Psa 141:2; Joh 17:9, Joh 17:20-24; Jo1 2:2
at all times: Heb. the thing of a day in his day, Luk 11:3
as the matter: Deu 33:25
Carl Friedrich Keil and Franz Delitzsch

May these my words, which I have prayed (vv. 25-43), be near to Jehovah our God day and night, that He may secure the right of His servant (the king) and of His people, as every day demands. בּיומו יום דּבר, as in Ex 5:13; Ex 16:4. - For 3Kings 8:60 compare 3Kings 8:43.
John Gill
And let these my words, wherewith I have made supplication before the Lord,.... At this time:
be nigh unto the Lord our God day and night; be continually remembered and regarded by him, that so gracious answers might always be returned to those who supplicated in this place:
that he maintain the cause of his servant; of himself and his successors in the throne, that they may continue to possess it in peace, to the glory of God, and the good of the people:
and the cause of his people Israel at all times: that their rights and privileges might be continued, and they supported in them; and both his cause and theirs be regarded:
as the matter shall require; as they should stand in need of assistance, direction, and protection.
8:608:60: զի ծանիցեն ամենայն ժողովուրդք երկրի, զի Տէր՝ նա՛ է Աստուած, եւ չի՛ք այլ ոք։
60 որ երկրի բոլոր ժողովուրդները ճանաչեն, թէ Տէրը Աստուած է, եւ ուրիշ աստուած չկայ:
60 Որպէս զի երկրի բոլոր ժողովուրդները գիտնան թէ Եհովա ի՛նքն է Աստուած եւ ուրիշ մը չկայ։
զի ծանիցեն ամենայն ժողովուրդք երկրի, զի Տէր` նա է Աստուած, եւ չիք այլ ոք:

8:60: զի ծանիցեն ամենայն ժողովուրդք երկրի, զի Տէր՝ նա՛ է Աստուած, եւ չի՛ք այլ ոք։
60 որ երկրի բոլոր ժողովուրդները ճանաչեն, թէ Տէրը Աստուած է, եւ ուրիշ աստուած չկայ:
60 Որպէս զի երկրի բոլոր ժողովուրդները գիտնան թէ Եհովա ի՛նքն է Աստուած եւ ուրիշ մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:608:60 чтобы все народы познали, что Господь есть Бог и нет кроме Его;
8:62 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πάντες πας all; every οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἔθυσαν θυω immolate; sacrifice θυσίαν θυσια immolation; sacrifice ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master
8:60 לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of דַּ֚עַת ˈdaʕaṯ ידע know כָּל־ kol- כֹּל whole עַמֵּ֣י ʕammˈê עַם people הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵ֖ין ʔˌên אַיִן [NEG] עֹֽוד׃ ʕˈôḏ עֹוד duration
8:60. et sciant omnes populi terrae quia Dominus ipse est Deus et non est ultra absque eoThat all the people of the earth may know, that the Lord he is God, and there is no other besides him.
60. that all the peoples of the earth may know that the LORD, he is God; there is none else.
8:60. So may all the peoples of the earth know that the Lord himself is God, and there is no other beside him.
8:60. That all the people of the earth may know that the LORD [is] God, [and that there is] none else.
That all the people of the earth may know that the LORD [is] God, [and that there is] none else:

8:60 чтобы все народы познали, что Господь есть Бог и нет кроме Его;
8:62
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἔθυσαν θυω immolate; sacrifice
θυσίαν θυσια immolation; sacrifice
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
8:60
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
דַּ֚עַת ˈdaʕaṯ ידע know
כָּל־ kol- כֹּל whole
עַמֵּ֣י ʕammˈê עַם people
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵ֖ין ʔˌên אַיִן [NEG]
עֹֽוד׃ ʕˈôḏ עֹוד duration
8:60. et sciant omnes populi terrae quia Dominus ipse est Deus et non est ultra absque eo
That all the people of the earth may know, that the Lord he is God, and there is no other besides him.
8:60. So may all the peoples of the earth know that the Lord himself is God, and there is no other beside him.
8:60. That all the people of the earth may know that the LORD [is] God, [and that there is] none else.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:60: That all: Kg1 8:43; Jos 4:24; Sa1 17:46; Kg2 19:19
the Lord: Kg1 18:39; Deu 4:35, Deu 4:39; Isa 44:6, Isa 44:8, Isa 44:24, Isa 45:5, Isa 45:6, Isa 45:22; Jer 10:10-12; Joe 2:27
John Gill
That all the people of the earth may know that the Lord is God,.... By chastising the people of Israel when they sinned; by bearing and answering their prayers when they prayed unto him; by forgiving their sins, and delivering them out of their troubles; by maintaining their cause, and protecting them in the enjoyment of their blessings: and that there is "none else"; no God besides him; all being else fictitious deities, or nominal ones; he only is the one living and true God.
8:618:61: Եւ եղիցին սիրտք մեր կատարեա՛լք առ Տէր Աստուած մեր անարատութեամբ գնա՛լ ըստ հրամանաց նորա, եւ պահե՛լ զպատուիրանս նորա որպէս եւ յաւուր յայսմիկ։
61 Մեր սրտերը հաւատարիմ թող լինեն մեր Տէր Աստծու նկատմամբ, որպէսզի մենք մաքուր սրտով ընթանանք ըստ նրա հրամանների եւ պահենք նրա պատուիրանները, ինչպէս այսօր»:
61 Ու ձեր սիրտը մեր Տէր Աստուծոյն առջեւ ուղիղ ըլլայ, որպէս զի այս օրուան պէս անոր կանոններուն մէջ քալէք ու անոր պատուիրանքները պահէք»։
Եւ եղիցին սիրտք [210]մեր կատարեալք առ Տէր Աստուած մեր [211]անարատութեամբ գնալ ըստ հրամանաց նորա, եւ պահել զպատուիրանս նորա որպէս եւ յաւուր յայսմիկ:

8:61: Եւ եղիցին սիրտք մեր կատարեա՛լք առ Տէր Աստուած մեր անարատութեամբ գնա՛լ ըստ հրամանաց նորա, եւ պահե՛լ զպատուիրանս նորա որպէս եւ յաւուր յայսմիկ։
61 Մեր սրտերը հաւատարիմ թող լինեն մեր Տէր Աստծու նկատմամբ, որպէսզի մենք մաքուր սրտով ընթանանք ըստ նրա հրամանների եւ պահենք նրա պատուիրանները, ինչպէս այսօր»:
61 Ու ձեր սիրտը մեր Տէր Աստուծոյն առջեւ ուղիղ ըլլայ, որպէս զի այս օրուան պէս անոր կանոններուն մէջ քալէք ու անոր պատուիրանքները պահէք»։
zohrab-1805▾ eastern-1994▾ western am▾
8:618:61 да будет сердце ваше вполне предано Господу Богу нашему, чтобы ходить по уставам Его и соблюдать заповеди Его, как ныне.
8:63 καὶ και and; even ἔθυσεν θυω immolate; sacrifice ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων the θυσίας θυσια immolation; sacrifice τῶν ο the εἰρηνικῶν ειρηνικος peaceful ἃς ος who; what ἔθυσεν θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master βοῶν βους ox δύο δυο two καὶ και and; even εἴκοσι εικοσι twenty χιλιάδας χιλιας thousand καὶ και and; even προβάτων προβατον sheep ἑκατὸν εκατον hundred εἴκοσι εικοσι twenty χιλιάδας χιλιας thousand καὶ και and; even ἐνεκαίνισεν εγκαινιζω dedicate τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even πάντες πας all; every οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel
8:61 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be לְבַבְכֶם֙ lᵊvavᵊḵˌem לֵבָב heart שָׁלֵ֔ם šālˈēm שָׁלֵם complete עִ֖ם ʕˌim עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) לָ lā לְ to לֶ֧כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in חֻקָּ֛יו ḥuqqˈāʸw חֹק portion וְ wᵊ וְ and לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מִצְוֹתָ֖יו miṣwōṯˌāʸw מִצְוָה commandment כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
8:61. sit quoque cor nostrum perfectum cum Domino Deo nostro ut ambulemus in decretis eius et custodiamus mandata eius sicut et hodieLet our hearts also be perfect with the Lord our God, that we may walk in his statutes, and keep his commandments, as at this day.
61. Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.
8:61. Also, may our hearts be perfect with the Lord our God, so that we may walk in his decrees, and keep his commandments, as also on this day.”
8:61. Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.
Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day:

8:61 да будет сердце ваше вполне предано Господу Богу нашему, чтобы ходить по уставам Его и соблюдать заповеди Его, как ныне.
8:63
καὶ και and; even
ἔθυσεν θυω immolate; sacrifice
ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων the
θυσίας θυσια immolation; sacrifice
τῶν ο the
εἰρηνικῶν ειρηνικος peaceful
ἃς ος who; what
ἔθυσεν θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
βοῶν βους ox
δύο δυο two
καὶ και and; even
εἴκοσι εικοσι twenty
χιλιάδας χιλιας thousand
καὶ και and; even
προβάτων προβατον sheep
ἑκατὸν εκατον hundred
εἴκοσι εικοσι twenty
χιλιάδας χιλιας thousand
καὶ και and; even
ἐνεκαίνισεν εγκαινιζω dedicate
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
8:61
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
לְבַבְכֶם֙ lᵊvavᵊḵˌem לֵבָב heart
שָׁלֵ֔ם šālˈēm שָׁלֵם complete
עִ֖ם ʕˌim עִם with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֑ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
לָ לְ to
לֶ֧כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
חֻקָּ֛יו ḥuqqˈāʸw חֹק portion
וְ wᵊ וְ and
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מִצְוֹתָ֖יו miṣwōṯˌāʸw מִצְוָה commandment
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
8:61. sit quoque cor nostrum perfectum cum Domino Deo nostro ut ambulemus in decretis eius et custodiamus mandata eius sicut et hodie
Let our hearts also be perfect with the Lord our God, that we may walk in his statutes, and keep his commandments, as at this day.
8:61. Also, may our hearts be perfect with the Lord our God, so that we may walk in his decrees, and keep his commandments, as also on this day.”
8:61. Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:61: Let your heart therefore be perfect - Be sincere in your faith, be irreproachable in your conduct.
3 Kings (1 Kings) 8:63
Albert Barnes: Notes on the Bible - 1834
8:61: As at this day - i. e. "as ye are now doing, in coming with pious intentions to this festival."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:61: perfect: Kg1 11:4, Kg1 15:3, Kg1 15:14; Gen 17:1; Deu 18:13; Kg2 20:3; Ch1 28:9; Job 1:1, Job 1:8; Psa 37:37; Co2 7:1; Phi 3:12-16
Carl Friedrich Keil and Franz Delitzsch

Let your heart be יי עם שׁלם, wholly, undividedly devoted to the Lord (cf. 3Kings 11:4; 3Kings 15:3, 3Kings 15:14, etc.).
John Gill
Let your heart therefore be perfect with the Lord your God,.... Sincere in their love to him, united in their worship of him, and constant in their obedience to him:
to walk in his statutes, and to keep his commandments, as at this day: as they did that day, neither king nor people having as yet fallen into idolatry, but showing by their then present appearance a zeal for God, his house, and worship.
John Wesley
Perfect - Let your obedience be universal, without dividing; upright, without dissembling; and constant, without declining.
8:628:62: Եւ արքա՛յ եւ ամենայն որդիքն Իսրայէլի ընդ նմա՝ զոհեցին զոհս առաջի Տեառն։
62 Արքան ու բոլոր իսրայէլացիները նրա հետ Տիրոջ առջեւ զոհեր մատուցեցին:
62 Թագաւորը ու բոլոր Իսրայէլ անոր հետ Տէրոջը առջեւ զոհեր մատուցանեցին։
Եւ արքայ եւ ամենայն որդիքն Իսրայելի ընդ նմա զոհեցին զոհս առաջի Տեառն:

8:62: Եւ արքա՛յ եւ ամենայն որդիքն Իսրայէլի ընդ նմա՝ զոհեցին զոհս առաջի Տեառն։
62 Արքան ու բոլոր իսրայէլացիները նրա հետ Տիրոջ առջեւ զոհեր մատուցեցին:
62 Թագաւորը ու բոլոր Իսրայէլ անոր հետ Տէրոջը առջեւ զոհեր մատուցանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
8:628:62 И царь и все Израильтяне с ним принесли жертву Господу.
8:64 τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἡγίασεν αγιαζω hallow ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the μέσον μεσος in the midst; in the middle τῆς ο the αὐλῆς αυλη courtyard; fold τὸ ο the κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the οἴκου οικος home; household κυρίου κυριος lord; master ὅτι οτι since; that ἐποίησεν ποιεω do; make ἐκεῖ εκει there τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις and; even τὰς ο the θυσίας θυσια immolation; sacrifice καὶ και and; even τὰ ο the στέατα στεαρ the εἰρηνικῶν ειρηνικος peaceful ὅτι οτι since; that τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the χαλκοῦν χαλκεος of brass τὸ ο the ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master μικρὸν μικρος little; small τοῦ ο the μὴ μη not δύνασθαι δυναμαι able; can τὴν ο the ὁλοκαύτωσιν ολοκαυτωσις and; even τὰς ο the θυσίας θυσια immolation; sacrifice τῶν ο the εἰρηνικῶν ειρηνικος peaceful ὑπενεγκεῖν υποφερω bear up under
8:62 וְֽ wᵊˈ וְ and הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֑ו ʕimmˈô עִם with זֹבְחִ֥ים zōvᵊḥˌîm זבח slaughter זֶ֖בַח zˌevaḥ זֶבַח sacrifice לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:62. igitur rex et omnis Israhel cum eo immolabant victimas coram DominoAnd the king, and all Israel with him, offered victims before the Lord.
62. And the king, and all Israel with him, offered sacrifice before the LORD.
8:62. Then the king, and all of Israel with him, immolated victims before the Lord.
8:62. And the king, and all Israel with him, offered sacrifice before the LORD.
And the king, and all Israel with him, offered sacrifice before the LORD:

8:62 И царь и все Израильтяне с ним принесли жертву Господу.
8:64
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἡγίασεν αγιαζω hallow
ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
μέσον μεσος in the midst; in the middle
τῆς ο the
αὐλῆς αυλη courtyard; fold
τὸ ο the
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
οἴκου οικος home; household
κυρίου κυριος lord; master
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
ἐκεῖ εκει there
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις and; even
τὰς ο the
θυσίας θυσια immolation; sacrifice
καὶ και and; even
τὰ ο the
στέατα στεαρ the
εἰρηνικῶν ειρηνικος peaceful
ὅτι οτι since; that
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
χαλκοῦν χαλκεος of brass
τὸ ο the
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
μικρὸν μικρος little; small
τοῦ ο the
μὴ μη not
δύνασθαι δυναμαι able; can
τὴν ο the
ὁλοκαύτωσιν ολοκαυτωσις and; even
τὰς ο the
θυσίας θυσια immolation; sacrifice
τῶν ο the
εἰρηνικῶν ειρηνικος peaceful
ὑπενεγκεῖν υποφερω bear up under
8:62
וְֽ wᵊˈ וְ and
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֑ו ʕimmˈô עִם with
זֹבְחִ֥ים zōvᵊḥˌîm זבח slaughter
זֶ֖בַח zˌevaḥ זֶבַח sacrifice
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:62. igitur rex et omnis Israhel cum eo immolabant victimas coram Domino
And the king, and all Israel with him, offered victims before the Lord.
8:62. Then the king, and all of Israel with him, immolated victims before the Lord.
8:62. And the king, and all Israel with him, offered sacrifice before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
62-66: Огромное число жертв (63), преимущественно мирных (евр. шламим), соединявшихся, как известно, с пиршествами приносителей и приглашенных ими сотрапезников (Лев. VII:11, сл.; Втор. XII:7; XIV:23), вполне понятно при громадном стечении народа (65) на торжество , длившееся не менее двух недель (65, ср. Феодорит, вопр. 30). Ввиду обилия жертв, устроены были и освящены дополнительные жертвенники во дворе храма.

Выражение "от входа в Емаф до реки Египетской" напоминает известное уже "от реки (Евфрата) до земли Филистимский и до пределов Египта" (IV:21; Евр. V:1); оба выражения определяют границы Еврейского царства при Соломоне от крайнего северо-востока до крайнего юго-запада. Емаф (евр. Xамат, LXX: Ημάθ, Εμάθ, Αιμάθ; Vulg.: Emath) - при Моисее - северный предел обетованной земли (Чис. XIII:22; XXXIV:8. Onomastic. 424-425), к северу от гор Ермона или Антиливана, на реке Оронте. При Давиде Емаф с областью был самостоятельным государством, и здесь был дружественный Давиду князь Фоа (2: Цар. VIII:9-10; 1: Пар. XVIII:9-10); Соломон занял его (2: Пар. VIII:3-4) и укрепил (3: Цар. IX:19; ср. 4: Цар. XIV:28; XVII:24, 30; XVIII:34; XIX:13). У греков впоследствии Емаф назывался Επιφάνεια (Reland. Palastin, 119). "Река Египетская" или "поток (евр. нахал) Египетский" - не Нил, а юго-западная граница Палестины (Чис. XXXIV:5: и др.) , где был город Ринокорура, теперь Эль-Ариш, близ Газы (Onomast. 797).

"Семь дней и еще семь дней, четырнадцать дней": первые 7: дней - с 8: до 14: числа 7-го месяца Этанима или Тисри, а затем 15-22: числа того же месяца - празднование семидневного праздника (Лев. XXIII:39: сл.) Кущей (2: Пар. VII:8-10), в день отдания которого (8-й день, 23-го числа, ст. 66, ср. 2: Пар. VII:10) Соломон отпустил народ.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon Holds a Great Feast. B. C. 1003.

62 And the king, and all Israel with him, offered sacrifice before the LORD. 63 And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD. 64 The same day did the king hallow the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that was before the LORD was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings. 65 And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days. 66 On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.
We read before that Judah and Israel were eating and drinking, and very cheerful under their own vines and fig-trees; here we have them so in God's courts. Now they found Solomon's words true concerning Wisdom's ways, that they are ways of pleasantness.
I. They had abundant joy and satisfaction while they attended at God's house, for there, 1. Solomon offered a great sacrifice, 22,000 oxen and 120,000 sheep, enough to have drained the country of cattle if it had not been a very fruitful land. The heathen thought themselves very generous when they offered sacrifices by hundreds (hecatombs they called them), but Solomon out-did them: he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks, and of rams, goats, and lambs, 180 (Num. vii. 88); then the people were poor, but now that they had increased in wealth more was expected from them. Where God sows plentifully he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast. Thirty oxen a day served Solomon's table, but thousands shall go to God's altar. Few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings, which belonged to the offerer, it is likely, Solomon treated the people with. Christ fed those who attended him. The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of them in the middle of the court, (v. 64), some think on altars, altars of earth or stone, erected for the purpose and taken down when the solemnity was over, others think on the bare ground. Those that will be generous in serving God need not stint themselves for want of room and occasion to be so. 2. He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days (v. 65), yet they said not, Behold, what a weariness is this!
II. They carried this joy and satisfaction with them to their own houses. When they were dismissed they blessed the king (v. 66), applauded him, admired him, and returned him the thanks of the congregation, and then went to their tents joyful and glad of heart, all easy and pleased. God's goodness was the matter of their joy, so it should be of ours at all times. They rejoiced in God's blessing both on the royal family and on the kingdom; thus should we go home rejoicing from holy ordinances, and go on our way rejoicing for God's goodness to our Lord Jesus (of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption), and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always it is our own fault.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:62: Sa2 6:17-19; Ch2 7:4-7
Carl Friedrich Keil and Franz Delitzsch

Sacrifices and feast. - 3Kings 8:62, 3Kings 8:63. The dedicatory prayer was followed by a magnificent sacrifice offered by the king and all Israel. The thank-offering (שׁלמים זבח) consisted, in accordance with the magnitude of the manifestation of divine grace, of 22,000 oxen and 120,000 sheep. This enormous number of sacrificial animals, in which J. D. Michaelis found serious difficulties, Thenius endeavours to set aside as too large, by calculating that as these sacrifices were offered in seven days, reckoning the sacrificial day at twelve full hours, there must have been about five oxen and about twenty-five sheep slaughtered and offered in sacrifice every minute for the king alone. This calculation would be conclusive, if there were any foundation for the three assumptions upon which it rests: namely, (1) that the number of sacrifices mentioned was offered for the king alone; (2) that the slaughtering and preparation of the sacrificial animals could only be performed by the priests and Levites; and (3) that the whole of the flesh of these sacrificial animals was to be consumed upon the altar. But these three assumptions are all erroneous. There is nothing in the account about their being "for the king alone." For it is obvious that the words "and Solomon offered a sacrifice" are not to be understood as signifying that the king had these sacrifices offered for himself alone, but that the words refer to the sacrifices offered by the king and all Israel for the consecration of the temple, from the simple fact that in 3Kings 8:62 "Solomon and all Israel" are expressly mentioned as offering sacrifice, and that after the statement of the number of the sacrifices we find these words in 3Kings 8:63 : "so the king and all the children of Israel dedicated the house of Jehovah." Moreover it is very evident from the law in Lev 1 and 3 that at the offering of sacrifice the slaughtering, flaying, and preparation of the sacrificial animals were performed by any Israelite, and that it was only the sprinkling of the blood against the altar and the burning of the sacrificial portions upon the altar which were the exclusive province of the priests. In order to form a correct idea of the enormous number of sacrifices which could be slaughtered on any one day we will refer again to the notice in Josephus (Bell. Jud. vi. 9, 3) already mentioned in the Comm. on the Pentateuch, p. 683 (translation), that in the reign of the emperor Nero the procurator Cestius directed the priests to count the number of the paschal lambs, and that they counted 250,000, which were slaughtered for the passover between the ninth and eleventh hours of the day, and of which the blood was sprinkled upon the altar. If then it was possible at that time to slaughter more than 250,000 lambs in three hours of the afternoon, and to sprinkle the blood upon the altar, there can have been no difficulty in slaughtering and sacrificing 3000 oxen and 18,000 sheep at the dedication of the temple on each of the seven days of the festival. As all Israel from Hamath to the brook of Egypt came to Jerusalem to this festival, we shall not be above the mark if we estimate the number of the heads of houses present at 100,000. And with very little trouble they could have slaughtered 3000 oxen and 18,000 sheep a day and prepared them for sacrificing. How many priests took an active part in this, we do not indeed know, in fact we have no information as to the number of the priests in Solomon's time; but we know that in the time of David the number of Levites qualified for service, reckoning from their thirtieth year, was 38,000, so that we may certainly assume that there were two or three thousand priests. Now if only the half of these Levites and priests had come to Jerusalem to the dedication of the temple, they alone could have slaughtered 3000 oxen and 18,000 sheep every day. And would not a thousand priests have been sufficient to sprinkle the blood of so many animals upon the altar and to turn the fat between the morning and evening sacrifice? If we divided these sacrifices among a thousand priests, each one would only have had to attend to the sprinkling of the blood and burning of the fat of three oxen and eighteen sheep each day. - But the brazen altar of burnt-offering might not have been large enough for the burning of so many sacrifices, notwithstanding the fact that only the fat portions of the thank-offerings were consumed, and they did not require much room; since the morning and evening burnt-offerings were added daily, and as festal offerings they would certainly not consist of a lamb only, but at least of one bullock, and they were burned whole, although the altar of burnt-offering with a surface of 144 square yards (see my bibl. Archol. i. p. 127) would hold a very large quantity of sacrificial flesh at once. In v. 64, however, it is expressly stated that Solomon sanctified the middle of the court, which was before the house of Jehovah, to burn the burnt-offering and meat-offering and the fat portions of the thank-offerings there, because the brazen altar was too small to hold these sacrifices. "The middle of the court" (החצר תּוך) is the whole of the inner portion of the court of the priests, which was in front of the temple-house and formed the centre of the court surrounding the temple. Of course we have not to imagine that the sacrifices were offered upon the stone pavement of the court, but must assume that there were auxiliary altars erected in the inner court around the brazen altar. By the burnt-offering and the meat-offering (belonging to it: ואת־המּנחה את־העולה) we are not to understand certain burnt-offerings, which were offered for a definite number of thank-offerings, as Thenius supposes. The singular and the definite article are both at variance with this. The reference is rather to the (well-known) daily morning and evening burnt-offerings with their meat-offering, and in this case, no doubt, to such a festal sacrifice as is prescribed in Num 28 for the great yearly feasts.
John Gill
And the king and all Israel with him offered sacrifice before the Lord. For burnt offerings, which having been laid upon the altar, as soon as the king had done praying to God, and blessing the people, and exhorting them, fire came down from heaven, and consumed them; which showed the Lord's acceptance of the sacrifices, and was another confirmation, besides the cloud, of the Lord's well pleasedness with the temple, and of his taking possession of it to reside in it; upon which the people bowed and worshipped, and praised the Lord for his goodness and mercy, 2Chron 7:1.
Robert Jamieson, A. R. Fausset and David Brown
HIS SACRIFICE OF PEACE OFFERING. (3Kings 8:62-64)
the king, and all Israel . . . offered sacrifice before the Lord--This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2Chron 7:1). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.
8:638:63: Եւ զոհեաց արքայ Սողոմոն զո՛հս խաղաղականաց զորս զոհեաց Տեառն յարջառոց քսան եւ երկո՛ւս հազարս, եւ յոչխարաց հարիւր եւ քսան հազար։ Եւ արար նաւակատիս տանն Տեառն արքայ՝ եւ ամենայն որդիքն Իսրայէլի[3551]։ [3551] Ոմանք. Զոր զոհեաց Տեառն Աստուծոյ։
63 Սողոմոն արքան Տիրոջը քսաներկու հազար արջառ, հարիւր քսան հազար ոչխար մատուցեց իբրեւ խաղաղութեան զոհաբերում: Արքան ու բոլոր իսրայէլացիները կատարեցին Տիրոջ տան նաւակատիքը:
63 Սողոմոն Տէրոջը մատուցուած խաղաղութեան զոհին համար՝ քսանըերկու հազար արջառ ու հարիւր քսան հազար ոչխար զոհ ըրաւ եւ թագաւորն ու բոլոր Իսրայէլի որդիները Տէրոջը տանը նաւակատիքը ըրին։
Եւ զոհեաց արքայ Սողոմոն զոհս խաղաղականաց զորս զոհեաց Տեառն յարջառոց քսան եւ երկուս հազարս, եւ յոչխարաց հարեւր եւ քսան հազար. եւ արար նաւակատիս տանն Տեառն արքայ եւ ամենայն որդիքն Իսրայելի:

8:63: Եւ զոհեաց արքայ Սողոմոն զո՛հս խաղաղականաց զորս զոհեաց Տեառն յարջառոց քսան եւ երկո՛ւս հազարս, եւ յոչխարաց հարիւր եւ քսան հազար։ Եւ արար նաւակատիս տանն Տեառն արքայ՝ եւ ամենայն որդիքն Իսրայէլի[3551]։
[3551] Ոմանք. Զոր զոհեաց Տեառն Աստուծոյ։
63 Սողոմոն արքան Տիրոջը քսաներկու հազար արջառ, հարիւր քսան հազար ոչխար մատուցեց իբրեւ խաղաղութեան զոհաբերում: Արքան ու բոլոր իսրայէլացիները կատարեցին Տիրոջ տան նաւակատիքը:
63 Սողոմոն Տէրոջը մատուցուած խաղաղութեան զոհին համար՝ քսանըերկու հազար արջառ ու հարիւր քսան հազար ոչխար զոհ ըրաւ եւ թագաւորն ու բոլոր Իսրայէլի որդիները Տէրոջը տանը նաւակատիքը ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:638:63 И принес Соломон в мирную жертву, которую принес он Господу, двадцать две тысячи крупного скота и сто двадцать тысяч мелкого скота. Так освятили храм Господу царь и все сыны Израилевы.
8:65 καὶ και and; even ἐποίησεν ποιεω do; make Σαλωμων σαλωμων the ἑορτὴν εορτη festival; feast ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκκλησία εκκλησια assembly μεγάλη μεγας great; loud ἀπὸ απο from; away τῆς ο the εἰσόδου εισοδος inroad; entrance Ημαθ ημαθ till; until ποταμοῦ ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἐν εν in τῷ ο the οἴκῳ οικος home; household ᾧ ος who; what ᾠκοδόμησεν οικοδομεω build ἐσθίων εσθιω eat; consume καὶ και and; even πίνων πινω drink καὶ και and; even εὐφραινόμενος ευφραινω celebrate; cheer ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἑπτὰ επτα seven ἡμέρας ημερα day
8:63 וַ wa וְ and יִּזְבַּ֣ח yyizbˈaḥ זבח slaughter שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon אֵ֣ת ʔˈēṯ אֵת [object marker] זֶ֣בַח zˈevaḥ זֶבַח sacrifice הַ ha הַ the שְּׁלָמִים֮ ššᵊlāmîm שֶׁלֶם final offer אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] זָבַ֣ח zāvˈaḥ זבח slaughter לַ la לְ to יהוָה֒ [yhwˌāh] יְהוָה YHWH בָּקָ֗ר bāqˈār בָּקָר cattle עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וּ û וְ and שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two אֶ֔לֶף ʔˈelef אֶלֶף thousand וְ wᵊ וְ and צֹ֕אן ṣˈōn צֹאן cattle מֵאָ֥ה mēʔˌā מֵאָה hundred וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty אָ֑לֶף ʔˈālef אֶלֶף thousand וַֽ wˈa וְ and יַּחְנְכוּ֙ yyaḥnᵊḵˌû חנך dedicate אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:63. mactavitque Salomon hostias pacificas quas immolavit Domino boum viginti duo milia ovium centum viginti milia et dedicaverunt templum Domini rex et filii IsrahelAnd Solomon slew victims of peace offerings, which he sacrificed to the Lord, two and twenty thousand oxen, and a hundred and twenty thousand sheep so the king, and all the children of Israel, dedicated the temple of the Lord.
63. And Solomon offered for the sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.
8:63. And Solomon slew sacrifices of peace offerings, which he immolated to the Lord: twenty-two thousand oxen, and twenty thousand one hundred sheep. And the king and all the sons of Israel dedicated the temple of the Lord.
8:63. And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.
And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD:

8:63 И принес Соломон в мирную жертву, которую принес он Господу, двадцать две тысячи крупного скота и сто двадцать тысяч мелкого скота. Так освятили храм Господу царь и все сыны Израилевы.
8:65
καὶ και and; even
ἐποίησεν ποιεω do; make
Σαλωμων σαλωμων the
ἑορτὴν εορτη festival; feast
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκκλησία εκκλησια assembly
μεγάλη μεγας great; loud
ἀπὸ απο from; away
τῆς ο the
εἰσόδου εισοδος inroad; entrance
Ημαθ ημαθ till; until
ποταμοῦ ποταμος river
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
ος who; what
ᾠκοδόμησεν οικοδομεω build
ἐσθίων εσθιω eat; consume
καὶ και and; even
πίνων πινω drink
καὶ και and; even
εὐφραινόμενος ευφραινω celebrate; cheer
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ἑπτὰ επτα seven
ἡμέρας ημερα day
8:63
וַ wa וְ and
יִּזְבַּ֣ח yyizbˈaḥ זבח slaughter
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֵ֣ת ʔˈēṯ אֵת [object marker]
זֶ֣בַח zˈevaḥ זֶבַח sacrifice
הַ ha הַ the
שְּׁלָמִים֮ ššᵊlāmîm שֶׁלֶם final offer
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
זָבַ֣ח zāvˈaḥ זבח slaughter
לַ la לְ to
יהוָה֒ [yhwˌāh] יְהוָה YHWH
בָּקָ֗ר bāqˈār בָּקָר cattle
עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty
וּ û וְ and
שְׁנַ֨יִם֙ šᵊnˈayim שְׁנַיִם two
אֶ֔לֶף ʔˈelef אֶלֶף thousand
וְ wᵊ וְ and
צֹ֕אן ṣˈōn צֹאן cattle
מֵאָ֥ה mēʔˌā מֵאָה hundred
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
אָ֑לֶף ʔˈālef אֶלֶף thousand
וַֽ wˈa וְ and
יַּחְנְכוּ֙ yyaḥnᵊḵˌû חנך dedicate
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:63. mactavitque Salomon hostias pacificas quas immolavit Domino boum viginti duo milia ovium centum viginti milia et dedicaverunt templum Domini rex et filii Israhel
And Solomon slew victims of peace offerings, which he sacrificed to the Lord, two and twenty thousand oxen, and a hundred and twenty thousand sheep so the king, and all the children of Israel, dedicated the temple of the Lord.
8:63. And Solomon slew sacrifices of peace offerings, which he immolated to the Lord: twenty-two thousand oxen, and twenty thousand one hundred sheep. And the king and all the sons of Israel dedicated the temple of the Lord.
8:63. And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
8:63: Two and twenty thousand oxen - This was the whole amount of the victims that had been offered during the fourteen days; i.e., the seven days of the dedication, and the seven days of the feast of tabernacles. In what way could they dispose of the blood of so many victims?
3 Kings (1 Kings) 8:64
Albert Barnes: Notes on the Bible - 1834
8:63: These numbers have been thought incredible, but they are not impossible. At least 100, 000, or 120, 000 men Kg1 8:65 were assembled; and as they all offered sacrifice with the king Kg1 8:62, the number of victims must have been enormous. Part of the flesh of so many victims would be eaten; but much of the meat may have been privately burned Lev 19:6, the object of the sacrifice being the glory of God, and not the convenience of the people. Profusion was a usual feature of the sacrifices of antiquity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:63: a sacrifice: Lev. 3:1-17; Ch1 29:21; Ch2 15:11, Ch2 29:32-35, Ch2 30:24, Ch2 35:7-9; Ezr 6:16, Ezr 6:17; Eze 45:17; Mic 6:7
two and twenty: We are not to suppose that all these victims were sacrificed in one day, or on one altar; for this was the whole amount of those that had been offered during the fourteen days which the feast of dedication and the feast of tabernacles lasted; and there appears to have been an altar erected in the middle of the court, which was set apart for that purpose, in consequence of the great altar of burnt offering being not sufficient for the multitude of sacrifices then offered.
dedicated: Num 7:10, Num 7:11, Num 7:84-88; Ch2 2:4, Ch2 7:5; Ezr 6:16, Ezr 6:17; Neh 12:27; Joh 10:22
Geneva 1599
And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the (y) house of the LORD.
(y) Before the oracle where the ark was.
John Gill
And Solomon offered a sacrifice of peace offerings, which he offered unto the Lord,.... Part of which belonged to the offerer, and with those Solomon feasted the people all the days of the feast of the dedication, if not of tabernacles also; for the number was exceeding large, as follows:
22,000 oxen, and 120,000 sheep; which, as suggested, might be the number for all the fourteen days; nor need it seem incredible, since, as Josephus (b) says, at a passover celebrated in the times of Cestius the Roman governor, at the evening of the passover, in two hours time 256,500 lambs were slain; however, this was a very munificent sacrifice of Solomon's, in which he greatly exceeded the Heathens, whose highest number of sacrifices were hecatombs, or by hundreds, but his by thousands:
so the king and all the children of Israel dedicated the house of the Lord; devoted it to divine and religious worship by these sacrifices: hence in imitation of this sprung the dedication of temples with the Heathens; the first of which among the Romans was that in the capitol at Rome (c) by Romulus; the rites and ceremonies used therein by them may be read in Cicero, Livy, Tacitus, and others (d).
(b) De Bello Jud. l. 6. c. 9. sect. 3. (c) Vid. Liv. Hist. Decad. 1. l. 1. p. s. & l. 2. p. 33. (d) Vid. Hospinian. de Templis, l. 4. c. 2. p. 451. & Alex. ab Alex. Genial. Dier. l. 6. c. 14.
John Wesley
Offered - Not all in one day, but in the seven, or it may be in the fourteen days, mentioned 3Kings 8:65.
Robert Jamieson, A. R. Fausset and David Brown
So the king and all the children of Israel dedicated the house of the Lord--The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship. [See on 2Chron 7:5.]
8:648:64: Յաւուր յայնմիկ սրբեաց արքայ զմիջոց սրահին որ հանդէպ տանն Տեառն. զի ա՛նդ արար զողջակէզսն եւ զպատարագսն, եւ զզոհսն, եւ զճարպսն խաղաղականաց. զի սեղանն պղնձի որ առաջի Տեառն կայր՝ փո՛քր էր, եւ ո՛չ կարէր ընդունել զողջակէզսն եւ զպատարագսն, եւ զզոհս խաղաղականաց[3552]։ [3552] Բազումք. Եւ զճարպ խաղաղականաց։
64 Այդ օրը արքան սրբագործեց սրահի մէջտեղը, որը Տիրոջ տան դիմաց էր. այնտեղ արեց ողջակէզներ, ընծայաբերումներ, զոհաբերումներ ու խաղաղութեան զոհեր: Տիրոջ առաջ գտնուող պղնձէ զոհասեղանը փոքր էր եւ չէր կարող տեղաւորել ողջակէզները, ընծայաբերումները եւ խաղաղութեան զոհերը:
64 Այն օրը թագաւորը Տէրոջը տանը առջեւ եղող գաւիթին մէջտեղը սրբեց, քանզի իր ողջակէզները, հացի ընծաներն ու խաղաղութեան զոհերուն ճարպերը հոն մատուցանեց, վասն զի Տէրոջը առջեւի պղնձէ սեղանը պզտիկ կու գար այս ողջակէզները, հացի ընծաներն ու խաղաղութեան զոհերուն ճարպերը ընդունելու։
Յաւուր յայնմիկ սրբեաց արքայ զմիջոց [212]սրահին որ հանդէպ տանն Տեառն. զի անդ արար զողջակէզսն եւ զպատարագսն եւ զզոհսն եւ զճարպսն խաղաղականաց. զի սեղանն պղնձի որ առաջի Տեառն կայր` փոքր էր. եւ ոչ կարէր ընդունել զողջակէզսն եւ զպատարագս եւ զզոհս խաղաղականաց:

8:64: Յաւուր յայնմիկ սրբեաց արքայ զմիջոց սրահին որ հանդէպ տանն Տեառն. զի ա՛նդ արար զողջակէզսն եւ զպատարագսն, եւ զզոհսն, եւ զճարպսն խաղաղականաց. զի սեղանն պղնձի որ առաջի Տեառն կայր՝ փո՛քր էր, եւ ո՛չ կարէր ընդունել զողջակէզսն եւ զպատարագսն, եւ զզոհս խաղաղականաց[3552]։
[3552] Բազումք. Եւ զճարպ խաղաղականաց։
64 Այդ օրը արքան սրբագործեց սրահի մէջտեղը, որը Տիրոջ տան դիմաց էր. այնտեղ արեց ողջակէզներ, ընծայաբերումներ, զոհաբերումներ ու խաղաղութեան զոհեր: Տիրոջ առաջ գտնուող պղնձէ զոհասեղանը փոքր էր եւ չէր կարող տեղաւորել ողջակէզները, ընծայաբերումները եւ խաղաղութեան զոհերը:
64 Այն օրը թագաւորը Տէրոջը տանը առջեւ եղող գաւիթին մէջտեղը սրբեց, քանզի իր ողջակէզները, հացի ընծաներն ու խաղաղութեան զոհերուն ճարպերը հոն մատուցանեց, վասն զի Տէրոջը առջեւի պղնձէ սեղանը պզտիկ կու գար այս ողջակէզները, հացի ընծաներն ու խաղաղութեան զոհերուն ճարպերը ընդունելու։
zohrab-1805▾ eastern-1994▾ western am▾
8:648:64 В тот же день освятил царь среднюю часть двора, который пред храмом Господним, совершив там всесожжение и хлебное приношение и {вознеся} тук мирных жертв, потому что медный жертвенник, который пред Господом, был мал для помещения всесожжения и хлебного приношения и тука мирных жертв.
8:66 καὶ και and; even ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth ἐξαπέστειλεν εξαποστελλω send forth τὸν ο the λαὸν λαος populace; population καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτόν αυτος he; him καὶ και and; even ἀπῆλθον απερχομαι go off; go away ἕκαστος εκαστος each εἰς εις into; for τὰ ο the σκηνώματα σκηνωμα camp; tent αὐτοῦ αυτος he; him χαίροντες χαιρω rejoice; hail καὶ και and; even ἀγαθῇ αγαθος good καρδίᾳ καρδια heart ἐπὶ επι in; on τοῖς ο the ἀγαθοῖς αγαθος good οἷς ος who; what ἐποίησεν ποιεω do; make κύριος κυριος lord; master τῷ ο the Δαυιδ δαβιδ Dabid; Thavith δούλῳ δουλος subject αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the Ισραηλ ισραηλ.1 Israel λαῷ λαος populace; population αὐτοῦ αυτος he; him
8:64 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he קִדַּ֨שׁ qiddˌaš קדשׁ be holy הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] תֹּ֣וךְ tˈôḵ תָּוֶךְ midst הֶ he הַ the חָצֵ֗ר ḥāṣˈēr חָצֵר court אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face בֵית־ vêṯ- בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that עָ֣שָׂה ʕˈāśā עשׂה make שָׁ֗ם šˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the עֹלָה֙ ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] חֶלְבֵ֣י ḥelᵊvˈê חֵלֶב fat הַ ha הַ the שְּׁלָמִ֑ים ššᵊlāmˈîm שֶׁלֶם final offer כִּֽי־ kˈî- כִּי that מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH קָטֹ֗ן qāṭˈōn קָטֹן small מֵֽ mˈē מִן from הָכִיל֙ hāḵîl כול comprehend אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] חֶלְבֵ֥י ḥelᵊvˌê חֵלֶב fat הַ ha הַ the שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer
8:64. in die illa sanctificavit rex medium atrii quod erat ante domum Domini fecit quippe ibi holocaustum et sacrificium et adipem pacificorum quia altare aereum quod erat coram Domino minus erat et capere non poterat holocausta et sacrificium et adipem pacificorumIn that day the king sanctified the middle of the court, that was before the house of the Lord for there he offered the holocaust, and sacrifice, and the fat of the peace offerings: because the brazen altar that was before the Lord, was too little to receive the holocaust, and sacrifice, and the fat of the peace offerings.
64. The same day did the king hallow the middle of the court that was before the house of the LORD: for there he offered the burnt offering, and the meal offering, and the fat of the peace offerings: because the brasen altar that was before the LORD was too little to receive the burnt offering, and the meal offering, and the fat of the peace offerings.
8:64. On that day, the king sanctified the middle of the atrium, which was before the house of the Lord. For in that place, he offered holocaust, and sacrifice, and the fat of peace offerings. For the bronze altar, which was before the Lord, was too small and was not able to hold the holocaust, and the sacrifice, and the fat of the peace offerings.
8:64. The same day did the king hallow the middle of the court that [was] before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that [was] before the LORD [was] too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.
The same day did the king hallow the middle of the court that [was] before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that [was] before the LORD [was] too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings:

8:64 В тот же день освятил царь среднюю часть двора, который пред храмом Господним, совершив там всесожжение и хлебное приношение и {вознеся} тук мирных жертв, потому что медный жертвенник, который пред Господом, был мал для помещения всесожжения и хлебного приношения и тука мирных жертв.
8:66
καὶ και and; even
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ὀγδόῃ ογδοος eighth
ἐξαπέστειλεν εξαποστελλω send forth
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτόν αυτος he; him
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
ἕκαστος εκαστος each
εἰς εις into; for
τὰ ο the
σκηνώματα σκηνωμα camp; tent
αὐτοῦ αυτος he; him
χαίροντες χαιρω rejoice; hail
καὶ και and; even
ἀγαθῇ αγαθος good
καρδίᾳ καρδια heart
ἐπὶ επι in; on
τοῖς ο the
ἀγαθοῖς αγαθος good
οἷς ος who; what
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
δούλῳ δουλος subject
αὐτοῦ αυτος he; him
καὶ και and; even
τῷ ο the
Ισραηλ ισραηλ.1 Israel
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
8:64
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
קִדַּ֨שׁ qiddˌaš קדשׁ be holy
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
תֹּ֣וךְ tˈôḵ תָּוֶךְ midst
הֶ he הַ the
חָצֵ֗ר ḥāṣˈēr חָצֵר court
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
בֵית־ vêṯ- בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
עָ֣שָׂה ʕˈāśā עשׂה make
שָׁ֗ם šˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
עֹלָה֙ ʕōlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
חֶלְבֵ֣י ḥelᵊvˈê חֵלֶב fat
הַ ha הַ the
שְּׁלָמִ֑ים ššᵊlāmˈîm שֶׁלֶם final offer
כִּֽי־ kˈî- כִּי that
מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
קָטֹ֗ן qāṭˈōn קָטֹן small
מֵֽ mˈē מִן from
הָכִיל֙ hāḵîl כול comprehend
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
חֶלְבֵ֥י ḥelᵊvˌê חֵלֶב fat
הַ ha הַ the
שְּׁלָמִֽים׃ ššᵊlāmˈîm שֶׁלֶם final offer
8:64. in die illa sanctificavit rex medium atrii quod erat ante domum Domini fecit quippe ibi holocaustum et sacrificium et adipem pacificorum quia altare aereum quod erat coram Domino minus erat et capere non poterat holocausta et sacrificium et adipem pacificorum
In that day the king sanctified the middle of the court, that was before the house of the Lord for there he offered the holocaust, and sacrifice, and the fat of the peace offerings: because the brazen altar that was before the Lord, was too little to receive the holocaust, and sacrifice, and the fat of the peace offerings.
8:64. On that day, the king sanctified the middle of the atrium, which was before the house of the Lord. For in that place, he offered holocaust, and sacrifice, and the fat of peace offerings. For the bronze altar, which was before the Lord, was too small and was not able to hold the holocaust, and the sacrifice, and the fat of the peace offerings.
8:64. The same day did the king hallow the middle of the court that [was] before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that [was] before the LORD [was] too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:64: Did the king hallow the middle of the court - The great altar of burnt-offerings was not sufficient for the number of sacrifices which were then made; therefore the middle of the court was set apart, and an altar erected there for the same purpose.
3 Kings (1 Kings) 8:65
Albert Barnes: Notes on the Bible - 1834
8:64: The middle of the court - Or, "the whole area of the court " - all the "mid" space within the enclosing walls, which thus became one huge altar, on any part of which victims might be offered at one and the same time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:64: hallow: Ch2 7:7
the brazen: Ch2 4:1
John Gill
The same day did the king hallow the middle of the court that was before the house of the Lord,.... The court of the priests that was before the holy place, adjoining to it, in which was the altar of burnt offering; this, or, however, the middle part of it, he sanctified for present use, to offer sacrifices on, for a reason hereafter given:
for there he offered burnt offerings and meat offerings, and the fat of the peace offerings; which was the reason why the middle of the great court was for this time set apart for this service.
John Wesley
Middle of the court - Of the priests court, in which the great altar was. This he consecrated as he did the great altar, by sacrifices; but with this difference, that he consecrated that for perpetual use: but this only for the present occasion, being warranted to do so both by the necessity of it for God's service, and for the present solemn work, for which the brazen altar was not sufficient; and by the direction of God's spirit, wherewith Solomon was endowed, as being a prophet, as well as a king. Here therefore he suddenly reared up divers altars, which, after this solemnity were demolished.
Robert Jamieson, A. R. Fausset and David Brown
The same day did the king hallow the middle of the court--that is, the whole extent of the priests' court--the altar of burnt offerings, though large (2Chron 4:1), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival. [See on 2Chron 7:7.]
8:658:65: Եւ արար Սողոմոն յաւուր յայնմիկ տօ՛ն, եւ ամենայն Իսրայէլ ընդ նմա եկեղեցի մեծ, ՚ի մտիցն Եմաթայ մինչեւ ցգետն Եգիպտացւոց՝ առաջի Տեառն Աստուծոյ մերոյ, ՚ի տանն զոր շինեաց՝ ուտելով եւ ըմպելով եւ ուրա՛խ լինելով առաջի Տեառն Աստուծոյ մերոյ զեւթն օր՝ ※ եւ զեւթն օր, աւուրս չորեքտասան։
65 Սողոմոնն ու նրա հետ նաեւ Իսրայէլի ամբողջ ժողովուրդը Եմաթի արեւմուտքից մինչեւ Եգիպտոսի հեղեղատը այդ օրը մեր Տէր Աստծու առաջ, նրա համար շինուած տանը եօթը օր ու դարձեալ եօթը օր, այսինքն՝ տասնչորս օր կերան, խմեցին եւ ուրախացան:
65 Այն ատեն Սողոմոն ու անոր հետ բոլոր Իսրայէլ, մեծ ժողով մը, Եմաթի մուտքէն մինչեւ Եգիպտոսի հեղեղատը մեր Տէր Աստուծոյն առջեւ եօթը օր ու եօթը օր եւս, այսինքն տասնըչորս օր, տօն ըրին։
Եւ արար Սողոմոն յաւուր յայնմիկ տօն, եւ ամենայն Իսրայէլ ընդ նմա եկեղեցի մեծ, ի մտիցն Եմաթայ մինչեւ ցգետն Եգիպտացւոց. առաջի Տեառն Աստուծոյ մերոյ [213]ի տանն զոր շինեաց, ուտելով եւ ըմպելով եւ ուրախ լինելով առաջի Տեառն Աստուծոյ մերոյ`` զեւթն օր եւ զեւթն օր, աւուրս չորեքտասան:

8:65: Եւ արար Սողոմոն յաւուր յայնմիկ տօ՛ն, եւ ամենայն Իսրայէլ ընդ նմա եկեղեցի մեծ, ՚ի մտիցն Եմաթայ մինչեւ ցգետն Եգիպտացւոց՝ առաջի Տեառն Աստուծոյ մերոյ, ՚ի տանն զոր շինեաց՝ ուտելով եւ ըմպելով եւ ուրա՛խ լինելով առաջի Տեառն Աստուծոյ մերոյ զեւթն օր՝ ※ եւ զեւթն օր, աւուրս չորեքտասան։
65 Սողոմոնն ու նրա հետ նաեւ Իսրայէլի ամբողջ ժողովուրդը Եմաթի արեւմուտքից մինչեւ Եգիպտոսի հեղեղատը այդ օրը մեր Տէր Աստծու առաջ, նրա համար շինուած տանը եօթը օր ու դարձեալ եօթը օր, այսինքն՝ տասնչորս օր կերան, խմեցին եւ ուրախացան:
65 Այն ատեն Սողոմոն ու անոր հետ բոլոր Իսրայէլ, մեծ ժողով մը, Եմաթի մուտքէն մինչեւ Եգիպտոսի հեղեղատը մեր Տէր Աստուծոյն առջեւ եօթը օր ու եօթը օր եւս, այսինքն տասնըչորս օր, տօն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
8:658:65 И сделал Соломон в это время праздник, и весь Израиль с ним,~--- большое собрание, {сошедшееся} от входа в Емаф до реки Египетской пред Господом Богом нашим; [и ели, и пили, и молились пред Господом Богом нашим у построенного храма]~--- семь дней и еще семь дней, четырнадцать дней.
8:65 וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon בָֽ vˈā בְּ in † הַ the עֵת־ ʕēṯ- עֵת time הַ ha הַ the הִ֣יא׀ hˈî הִיא she אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָ֡ג ḥˈāḡ חַג festival וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עִמֹּו֩ ʕimmˌô עִם with קָהָ֨ל qāhˌāl קָהָל assembly גָּדֹ֜ול gāḏˈôl גָּדֹול great מִ mi מִן from לְּ llᵊ לְ to בֹ֥וא vˌô בוא come חֲמָ֣ת׀ ḥᵃmˈāṯ חֲמָת Hamath עַד־ ʕaḏ- עַד unto נַ֣חַל nˈaḥal נַחַל wadi מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִ֖ים yāmˌîm יֹום day וְ wᵊ וְ and שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֑ים yāmˈîm יֹום day אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four עָשָׂ֖ר ʕāśˌār עָשָׂר -teen יֹֽום׃ yˈôm יֹום day
8:65. fecit ergo Salomon in tempore illo festivitatem celebrem et omnis Israhel cum eo multitudo magna ab introitu Emath usque ad rivum Aegypti coram Domino Deo nostro septem diebus et septem diebus id est quattuordecim diebusAnd Solomon made at the same time a solemn feast, and all Israel with him, a great multitude, from the entrance of Emath to the river of Egypt, before the Lord our God, seven days and seven days, that is, fourteen days.
65. So Solomon held the feast at that time, and all Israel with him, a great congregation, from the entering in of Hamath unto the brook of Egypt, before the LORD our God, seven days and seven days, even fourteen days.
8:65. Then Solomon made, at that time, a celebratory festival, and all of Israel with him, a great multitude, from the entrance of Hamath to the river of Egypt, in the sight of the Lord our God, for seven days plus seven days, that is, fourteen days.
8:65. And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days.
And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days:

8:65 И сделал Соломон в это время праздник, и весь Израиль с ним,~--- большое собрание, {сошедшееся} от входа в Емаф до реки Египетской пред Господом Богом нашим; [и ели, и пили, и молились пред Господом Богом нашим у построенного храма]~--- семь дней и еще семь дней, четырнадцать дней.
8:65
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
בָֽ vˈā בְּ in
הַ the
עֵת־ ʕēṯ- עֵת time
הַ ha הַ the
הִ֣יא׀ hˈî הִיא she
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
חָ֡ג ḥˈāḡ חַג festival
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עִמֹּו֩ ʕimmˌô עִם with
קָהָ֨ל qāhˌāl קָהָל assembly
גָּדֹ֜ול gāḏˈôl גָּדֹול great
מִ mi מִן from
לְּ llᵊ לְ to
בֹ֥וא vˌô בוא come
חֲמָ֣ת׀ ḥᵃmˈāṯ חֲמָת Hamath
עַד־ ʕaḏ- עַד unto
נַ֣חַל nˈaḥal נַחַל wadi
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִ֖ים yāmˌîm יֹום day
וְ wᵊ וְ and
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֑ים yāmˈîm יֹום day
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
יֹֽום׃ yˈôm יֹום day
8:65. fecit ergo Salomon in tempore illo festivitatem celebrem et omnis Israhel cum eo multitudo magna ab introitu Emath usque ad rivum Aegypti coram Domino Deo nostro septem diebus et septem diebus id est quattuordecim diebus
And Solomon made at the same time a solemn feast, and all Israel with him, a great multitude, from the entrance of Emath to the river of Egypt, before the Lord our God, seven days and seven days, that is, fourteen days.
8:65. Then Solomon made, at that time, a celebratory festival, and all of Israel with him, a great multitude, from the entrance of Hamath to the river of Egypt, in the sight of the Lord our God, for seven days plus seven days, that is, fourteen days.
8:65. And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:65: From - Hamath - Supposed to be Antioch of Syria; unto the river of Egypt - to the Rhinocorura; the former being on the north, the latter on the south: i.e., from one extremity of the land to the other.
3 Kings (1 Kings) 8:66
Albert Barnes: Notes on the Bible - 1834
8:65: A feast necessarily accompanied such a sacrifice as Solomon was holding. Compare Lev 19:5. On the present occasion there was a double festival - first, the Feast of the Dedication, from the 8th to the 15th of the month Ethanim (or Tisri), and then the Feast of tabernacles, from the 15th to the 22nd Kg1 8:2. On the day after this, "the eighth day," counting from the commencement of the second seven, and the twenty-third day of the month (margin reference "m"), Solomon dismissed the people to their homes.
The entering in of Hamath - Compare Num 13:21, note andmargin reference. The phrase marks the extreme northern boundary of the holy land.
The river of Egypt - The Wady-el-Arish, the only large water-course on this coast (margin reference).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:65: held: Kg1 8:2; Lev 23:34-43; Ch2 7:8, Ch2 7:9
a great: Ch2 30:13; Psa 40:9, Psa 40:10
from the entering: Kg1 4:21, Kg1 4:24; Num 34:5, Num 34:8; Jos 13:5; Jdg 3:3; Kg2 14:25; Amo 6:14
the river: Gen 15:18; Exo 23:31; Num 34:5; Jos 13:3
seven days: Ch2 7:8, Ch2 7:9, Ch2 30:23
Carl Friedrich Keil and Franz Delitzsch

Thus Solomon held the feast at that time, and all Israel with him, a great assembly from the neighbourhood of Hamath to the brook of Egypt, i.e., from the whole land in its fullest extent from north to south. "The district of Hamath," i.e., Epiphania on the Orontes, is mentioned as the northern boundary (cf. Num 34:8; Num 13:21; Josh 13:5, etc.); and "the brook of Egypt" (מצרים נחל), Rhinocorura, as the southern boundary (cf. Num 34:8; Josh 15:4). "The feast" (החג), which Solomon held with the people "seven days and seven days, fourteen days," is not the feast of the dedication, but, as in 3Kings 8:2, the feast of tabernacles, which fell in the seventh month; and the meaning of the verse is, that on that occasion the feast of the seventh month was kept for fourteen days, namely, seven days as the feast of the dedication, and seven days as the feast of tabernacles. We are obliged to take the words in this way, partly on account of the evident reference to בּחג (at the feast) in 3Kings 8:2 in the expression את־החג (the feast) in this verse, and partly on account of the statement which follows in 3Kings 8:66, "and on the eighth day he sent the people away." The "eight day" is not the first day of the feast of tabernacles (Thenius); but the eighth day, as the conclusion of the feast of tabernacles, עצרת (Lev 23:36). The correctness of this view is placed beyond all doubt by the context in the Chronicles, which states more clearly that, "Solomon kept the feast seven days, and all Israel with him ... and they kept עצרת (the closing feast) on the eight day; for they kept the dedication of the altar seven days and the feast seven days; and on the twenty-third day of the seventh month he sent the people away." The feast of tabernacles lasted seven days, from the 15th to the 21st, with a closing festival on the eighth day, i.e., the 22nd of the month (Lev 23:33-39). This festival was preceded by the dedication of the temple from the 8th to the 14th of the month. The statement in 3Kings 8:66, "on the eighth day he sent the people away," if we take the words in their strict sense, is at variance with the statement in the Chronicles, "on the 23rd day," since the eighth day of the feast of tabernacles was the 22nd day of the month; but it may easily be accounted for from want of precision in a well-known matter. Solomon sent the people away on the eighth day, i.e., on the afternoon or evening of the atzereth of the feast of tabernacles, so that on the morning of the next day, i.e., on the 23rd of the month, the people took their journey home, "joyful and glad of heart for all the goodness that the Lord had shown to His servant David and to the people." David is mentioned, because the completion of the building of the temple was the fulfilment of the divine promise given to him. "Tents," for houses, as in 2Kings 10:1; Judg 7:8, and other passages.
Geneva 1599
And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of (z) Hamath unto the river of Egypt, before the LORD our God, (a) seven days and seven days, [even] fourteen days.
(z) That is, from North to South: meaning all the country.
(a) Seven days for the dedication, and seven for the feast.
John Gill
And at that time Solomon held a feast, and all Israel with him,.... Partaking of the parts of the peace offerings which belonged to him, and were offered by way of thanksgiving on the occasion, together with whatsoever he might as a liberal prince provide for this entertainment:
for it was for a great congregation, from the entering in of Hamath unto the river of Egypt; consisting of a number of people, gathered together from Hamath, which was on the northern border of the land of Israel, to the river of Egypt; either the Nile, or Rhinoculura, a branch of it, which lay on the southern border of the land: and this was kept
before the Lord; as in his presence, with thankfulness to him, and with a view to his glory:
seven days and seven days, even fourteen days; seven days for the dedication of the house, and seven days for the feast of tabernacles, as the Targum; which agrees with 2Chron 7:9, the feast of dedication was first, and began perhaps on the seventh day of the month, as the feast of tabernacles did on the fifteenth: within this time, namely, on the tenth, was a fast day, the day of atonement; which was either observed between the two feasts, or was omitted, which is not likely; or they did not eat and drink until the evening of that day. The Septuagint version, according to the Vatican copy, reads "seven days" only once; see 2Chron 7:8.
John Wesley
Seven - Seven for the dedication of the temple, or altar; and the other seven for the feast of tabernacles. And it seems to be expressed in this manner, to intimate, that these fourteen days of rejoicing, were not altogether, but that there was some interval between them, which indeed was necessary, because the day of atonement was on the tenth day of this month, Lev 23:27. And because these fourteen days ended on the twenty - second day, 2Chron 7:10, it may seem most probable, that the feast of the dedication was kept before the tenth day: and the feast of tabernacles some days after it.
Robert Jamieson, A. R. Fausset and David Brown
THE PEOPLE JOYFUL. (3Kings 8:65)
from the entering in of Hamath unto the river of Egypt--that is, from one extremity of the kingdom to the other. The people flocked from all quarters.
seven days and seven days, even fourteen days--The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles (2Chron 7:9). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month (3Kings 8:2), and the last day of the feast of tabernacles was on the twenty-third (2Chron 7:10), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."
8:668:66: Եւ յաւուրն ութերորդի արձակեաց զժողովուրդն. եւ օրհնեցին զարքայ եւ գնացին իւրաքանչիւր ՚ի բնակութիւնս իւրեանց, խնդութեամբ եւ սրտիւ զուարթութեամբ՝ ՚ի վերայ ամենայն բարեացն զոր արար Տէր Աստուած ծառայի՛ իւրում Դաւթի՝ եւ Իսրայէլի ժողովրդեան իւրում[3553]։[3553] Ոմանք. Եւ յօրն ութերորդի... զժողովուրդսն... եւ սրտի զուարթ՛՛... զոր արար Տէր Դաւթի ծա՛՛։
66 Ութերորդ օրը Սողոմոնն արձակեց ժողովրդին, նրանք օրհնեցին արքային, եւ ամէն մէկը ուրախ ու զուարթ գնաց իր բնակութեան վայրը, որովհետեւ Տէրը իր Դաւիթ ծառային եւ Իսրայէլի իր ժողովրդին բարիք էր պարգեւել:
66 Եւ Սողոմոն ութերորդ օրը ժողովուրդը արձակեց, որոնք թագաւորը օրհնեցին ու իրենց վրանները գացին, զուարթ սրտով մը ուրախանալով այն բոլոր բարիքներուն համար, որոնք Տէրը իր ծառային ու իր Իսրայէլ ժողովուրդին ըրաւ։
Եւ յաւուրն ութերորդի արձակեաց զժողովուրդսն. եւ օրհնեցին զարքայ եւ գնացին իւրաքանչիւր ի բնակութիւնս իւրեանց, խնդութեամբ եւ սրտիւ զուարթութեամբ ի վերայ ամենայն բարեացն զոր արար Տէր ծառայի իւրում Դաւթի` եւ Իսրայելի ժողովրդեան իւրում:

8:66: Եւ յաւուրն ութերորդի արձակեաց զժողովուրդն. եւ օրհնեցին զարքայ եւ գնացին իւրաքանչիւր ՚ի բնակութիւնս իւրեանց, խնդութեամբ եւ սրտիւ զուարթութեամբ՝ ՚ի վերայ ամենայն բարեացն զոր արար Տէր Աստուած ծառայի՛ իւրում Դաւթի՝ եւ Իսրայէլի ժողովրդեան իւրում[3553]։
[3553] Ոմանք. Եւ յօրն ութերորդի... զժողովուրդսն... եւ սրտի զուարթ՛՛... զոր արար Տէր Դաւթի ծա՛՛։
66 Ութերորդ օրը Սողոմոնն արձակեց ժողովրդին, նրանք օրհնեցին արքային, եւ ամէն մէկը ուրախ ու զուարթ գնաց իր բնակութեան վայրը, որովհետեւ Տէրը իր Դաւիթ ծառային եւ Իսրայէլի իր ժողովրդին բարիք էր պարգեւել:
66 Եւ Սողոմոն ութերորդ օրը ժողովուրդը արձակեց, որոնք թագաւորը օրհնեցին ու իրենց վրանները գացին, զուարթ սրտով մը ուրախանալով այն բոլոր բարիքներուն համար, որոնք Տէրը իր ծառային ու իր Իսրայէլ ժողովուրդին ըրաւ։
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8:668:66 В восьмой день Соломон отпустил народ. И благословили царя и пошли в шатры свои, радуясь и веселясь в сердце о всем добром, что сделал Господь рабу Своему Давиду и народу Своему Израилю.
8:66 בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the שְּׁמִינִי֙ ššᵊmînˌî שְׁמִינִי eighth שִׁלַּ֣ח šillˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יְבָרֲכ֖וּ yᵊvārᵃḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk לְ lᵊ לְ to אָהֳלֵיהֶ֗ם ʔohᵒlêhˈem אֹהֶל tent שְׂמֵחִים֙ śᵊmēḥîm שָׂמֵחַ joyful וְ wᵊ וְ and טֹ֣ובֵי ṭˈôvê טֹוב good לֵ֔ב lˈēv לֵב heart עַ֣ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the טֹּובָ֗ה ṭṭôvˈā טֹובָה what is good אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֤ה ʕāśˈā עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to דָוִ֣ד ḏāwˈiḏ דָּוִד David עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַמֹּֽו׃ ʕammˈô עַם people
8:66. et in die octava dimisit populos qui benedicentes regi profecti sunt in tabernacula sua laetantes et alacri corde super omnibus bonis quae fecerat Dominus David servo suo et Israhel populo suoAnd on the eighth day, he sent away the people: and they blessed the king, and went to their dwellings, rejoicing, and glad in heart, for all the good things that the Lord had done for David, his servant, and for Israel, his people.
66. On the eighth day he sent the people away, and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had shewed unto David his servant, and to Israel his people.
8:66. And on the eighth day, he dismissed the people. And blessing the king, they set out for their tents, rejoicing and cheerful in heart over all the good things that the Lord had done for his servant David and for his people Israel.
8:66. On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.
On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people:

8:66 В восьмой день Соломон отпустил народ. И благословили царя и пошли в шатры свои, радуясь и веселясь в сердце о всем добром, что сделал Господь рабу Своему Давиду и народу Своему Израилю.
8:66
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
שְּׁמִינִי֙ ššᵊmînˌî שְׁמִינִי eighth
שִׁלַּ֣ח šillˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יְבָרֲכ֖וּ yᵊvārᵃḵˌû ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk
לְ lᵊ לְ to
אָהֳלֵיהֶ֗ם ʔohᵒlêhˈem אֹהֶל tent
שְׂמֵחִים֙ śᵊmēḥîm שָׂמֵחַ joyful
וְ wᵊ וְ and
טֹ֣ובֵי ṭˈôvê טֹוב good
לֵ֔ב lˈēv לֵב heart
עַ֣ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
טֹּובָ֗ה ṭṭôvˈā טֹובָה what is good
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֤ה ʕāśˈā עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
דָוִ֣ד ḏāwˈiḏ דָּוִד David
עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant
וּ û וְ and
לְ lᵊ לְ to
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַמֹּֽו׃ ʕammˈô עַם people
8:66. et in die octava dimisit populos qui benedicentes regi profecti sunt in tabernacula sua laetantes et alacri corde super omnibus bonis quae fecerat Dominus David servo suo et Israhel populo suo
And on the eighth day, he sent away the people: and they blessed the king, and went to their dwellings, rejoicing, and glad in heart, for all the good things that the Lord had done for David, his servant, and for Israel, his people.
8:66. And on the eighth day, he dismissed the people. And blessing the king, they set out for their tents, rejoicing and cheerful in heart over all the good things that the Lord had done for his servant David and for his people Israel.
8:66. On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.
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Adam Clarke: Commentary on the Bible - 1831
8:66: They blessed the king - Wished him all spiritual and temporal happiness. They were contented with their king, at peace among themselves, and happy in their God; so that they returned to their houses magnifying their God for all his bounty to them, their country, and their king. How happy must these people have been, and how prosperous, had their king continued to walk uprightly before God! But alas! the king fell, and the nation followed his example.
Albert Barnes: Notes on the Bible - 1834
8:66: Their tents - i. e. "their homes." The word "tents" was used for "houses" from an old habit of speech, which had come down from the time when the Israelites were a nomadic nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:66: the eighth day: In the parallel passage of Chronicles this is termed "the three and twentieth day of the seventh month;" that is, the ninth day of the dedication; which Jarchi reconciles by supposing that Solomon gave them leave to return on the eighth day, and many of them did return; and that he dismissed the remainder on the ninth, or twenty-third of the seventh month. See note on Kg1 8:1. Ch2 7:10, Ch2 31:1
blessed: or, thanked, Kg1 8:1, Kg1 8:47
joyful: Deu 12:7, Deu 12:12, Deu 12:18, Deu 16:11; Ch2 29:36, Ch2 30:26, Ch2 30:27; Neh 8:10; Psa 95:1, Psa 95:2; Psa 100:1, Psa 100:2, Psa 106:4, Psa 106:5, Psa 122:6, Psa 122:9; Isa 61:9, Isa 61:10, Isa 66:13, Isa 66:14; Jer 31:12-14; Zep 3:14; Zac 9:9, Zac 9:17; Act 2:46; Gal 5:22; Phi 4:4
Next: 3 Kings (1 Kings) Chapter 9
John Gill
On the eighth day he sent the people away,.... That is, of the feast of tabernacles, the eighth from the first of that, which was a solemn day, and fell on the twenty second of the month; at the close of which the dismission was made, or they had leave to go, but they did not until the twenty third, according to 2Chron 7:10.
and they blessed the king; returned him thanks for his care, and charge, and pains, in building the temple; for prayers for them, and the feast he had now made, and wished all health and happiness to him:
and went unto their tents joyful and glad of heart; or to their cities, as the Targum, to their several habitations; being greatly delighted with what they had seen and heard, and partook of especially:
for all the goodness the Lord had done for David his servant, and for Israel his people; in 2Chron 7:10, it is added, "unto Solomon"; for David, in giving him such a son and successor, who according to promise had built the house of the Lord; and for Solomon, in raising him up to such dignity, and enabling him to build such a temple for the worship of God and his glory; and for the people of Israel, in giving them such a king to rule over them, under whom they enjoyed so much peace and prosperity, and the full and free exercise of the true religion, with such accommodations, and in such a splendid manner as now.
John Wesley
He sent - Solomon having joined with the people in the solemn assembly, which was kept on the eighth day; in the close of that day took his solemn farewell, and dismissed them with his blessing; and the next morning when the heads and elders with divers of the people came to take their leave of the king, he sent them away.