The dedication of the temple: Solomon’s prayer and sacrifices.
The arke is brought in, and the temple dedicated. 10. a glorious cloyvde replenisheth it, 14. Salomon prayeth long to God, 55. blesseth the people. 62. and manie victimes are offered in this solemne festiuitie.
1Then 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.Allora si adunarono tutti i seniori d'Israele co' principi delle tribù, e i capi delle famiglie de' figliuoli d'Israele presso al re Salomone a Gerusalemme, per fare il trasporto dell'arca del testamento del Signore, dalla città di Davidde, cioè da Sion.THEN were gathered together al the ancientes of Israel with the princes of the tribes, and the heades of the families of the children of Israel to king Salomon into Ierusalem: that they might carrie the Arke of the couenant of our Lord out of the citie of Dauid, that is, out of Sion.Tunc congregati sunt omnes majores natu Israël cum principibus tribuum, et duces familiarum filiorum Israël, ad regem Salomonem in Jerusalem, ut deferrent arcam fœderis Domini de civitate David, id est, de Sion. 2And all Israel assembled themselves to king Solomon, on the festival day, in the month of Ethanim, the same is the seventh month.E tutto Israele si congregò davanti al re Salomone nel dì solenne del mese Ethanim, che è il settimo mese.And al Israel assembled to king Salomon in the moneth of Ethanim, on a solemne day, that is the seuenth moneth.Convenitque ad regem Salomonem universus Israël in mense Ethanim, in solemni die: ipse est mensis septimus. 3And all the ancients of Israel came, and the priests took up the ark,E andarono tutti gli anziani d'Israele e i sacerdoti presero l'arca,And al the ancientes of Israel came, and the priestes tooke the arke,Veneruntque cuncti senes de Israël, et tulerunt arcam sacerdotes, 4And 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.E portarono l'arca del Signore, e il tabernacolo dell'alleanza, e tutti i vasi del Santuario, che erano nel tabernacolo: e li portavano i sacerdoti, e i Leviti.and caried the arke of our Lord, and the tabernacle of couenant, and al the vessels of the Sanctuarie, that were in the tabernacle: and the Priestes and the Leuites caried them.et portaverunt arcam Domini, et tabernaculum fœderis, et omnia vasa sanctuarii quæ erant in tabernaculo: et ferebant ea sacerdotes et Levitæ.
5And 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.E il re Salomone, e tutta la moltitudine d'Israele, che si era adunata presso di lui, andavano con lui innanzi all'arca, e immolavan pecore, e bovi in copia inestimabile, e senza numero.And king Salomon, and al the multitude of Israel, which was assembled vnto him, went with him before the arke, and they immolated sheepe and oxen without estimation & number.Rex autem Salomon, et omnis multitudo Israël quæ convenerat ad eum, gradiebatur cum illo ante arcam, et immolabant oves et boves absque æstimatione et numero. 6And the 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.E i sacerdoti portaron l'arca del testamento del Signore al luogo destinatole, nell'oracolo del tempio, nel Santo dei Santi, sotto le ale dei Cherubini.And the priestes brought in the arke of the couenant of our Lord into his place, into the oracle of the temple, into Sanctum sanctorum vnder the winges of the cherubs.Et intulerunt sacerdotes arcam fœderis Domini in locum suum, in oraculum templi, in Sanctum sanctorum, subter alas cherubim. 7For the cherubims spread forth their wings over the place of the ark, and covered the ark, and the staves thereof above.Perocché i Cherubini stendevano le loro ale sopra il sito dell'arca, e adombravano superiormente l'arca, e le sue stanghe.For the cherubs spred their winges ouer the place of the arke, and couered the arke, and the barres therof aboue.Siquidem cherubim expandebant alas super locum arcæ, et protegebant arcam, et vectes ejus desuper. 8And 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.E le stanghe, le quali spuntavano in fuora (talmente che le loro estremità si vedevano fuori del Santuario dinanzi all'oracolo) non comparivan più al di fuori, ed elle vi son rimase fino al dì d'oggi.And whereas the barres stood out, and the endes of them appeared without in the Sanctuarie before the oracle, they appeared no farder outward, which also were there vntil this present day.Cumque eminerent vectes, et apparerent summitates eorum foris sanctuarium ante oraculum, non apparebant ultra extrinsecus, qui et fuerunt ibi usque in præsentem diem. 9Now 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.E nell'arca non v'era altra cosa, se non le due tavole di pietra postevi da Mosè a Horeb, quando il Signore fece l'alleanza co' figliuoli d'Israele, dopo che furono usciti dalla terra d'Egitto.And in the arke there was nothing els but two tables of stone, which Moyses put in it in Horeb, when our Lord made the couenant with the children of Israel, when they came out of the Land of Aegypt.In arca autem non erat aliud nisi duæ tabulæ lapideæ quas posuerat in ea Moyses in Horeb, quando pepigit Dominus fœdus cum filiis Israël, cum egrederentur de terra Ægypti.
10And it came to pass, when the priests were come out of the sanctuary, that a cloud filled the house of the Lord,Or egli avvenne, che quando i sacerdoti furono usciti dal Santuario, la casa del Signore fu ingombrata da una nebbia.And it came to passe, when the priestes were gone out of the Sanctuarie, a clowde filled the house of our Lord,Factum est autem cum exissent sacerdotes de sanctuario, nebula implevit domum Domini, 11And the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the Lord.E i sacerdoti non potevano resistere a fare gli uffici loro a cagion della nebbia: perocché la gloria del Signore avea ripiena la casa del Signore.and the priestes could not stand and minister for the clowde: for the glorie of our Lord had filled the house of our Lord.et non poterant sacerdotes stare et ministrare propter nebulam: impleverat enim gloria Domini domum Domini. 12Then Solomon said: The Lord said that he would dwell in a cloud.Allora disse Salomone: Il Signore ha detto, che avrebbe abitato nella nebbia.Then sayd Salomon: Our Lord sayd that he would dwel in a clowde.Tunc ait Salomon: Dominus dixit ut habitaret in nebula. 13Building, I have built a house for thy dwelling, to be thy most firm throne for ever.Io con tutto l'affetto ho fabbricato una casa (o Dio) per tua abitazione, per tuo trono saldissimo in sempiterno.Building I haue built a house for thy habitation, thy most firme throne for euer.Ædificans ædificavi domum in habitaculum tuum: firmissimum solium tuum in sempiternum. 14And the king turned his face, and blessed all the assembly of Israel: for all the assembly of Israel stood.E il re si rivolse per augurare ogni bene all'adunanza d'Israele: perocché tutta l'adunanza d'Israele stava presente.And the king turned his face, and blessed al the church of Israel: for al the church if Israel stood.Convertitque rex faciem suam, et benedixit omni ecclesiæ Israël: omnia enim ecclesia Israël stabat. 15And 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:Indi disse Salomone: Benedetto il Signore Dio d'Israele, il quale di sua propria bocca predisse a Davidde mio padre quello, che egli colla sua possanza adempì. Or egli disse:And Salomon sayd: Blessed be our Lord the God of Israel, who spake by his mouth to Dauid my father, & in his owne handes hath perfected it, saying:Et ait Salomon: Benedictus Dominus Deus Israël, qui locutus est ore suo ad David patrem meum, et in manibus ejus perfecit, dicens: 16Since 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.Dal giorno, in cui io trassi il mio popolo d'Israele dalla terra d'Egitto, non mi elessi io una città tra tutte le tribù d'Israele, affinchè vi si edificass una casa, la quale portasse il mio nome: ma elessi Davidde, affinchè fosse capo del mio popolo d'Israele.Since the day that I brought my people Israel out of Aegypt, I chose no citie of al the tribes of Israel, that a house might be built, and my name might be there: but I chose Dauid to be ouer my people Israel.A die qua eduxi populum meum Israël de Ægypto, non elegi civitatem de universis tribubus Israël, ut ædificaretur domus, et esset nomen meum ibi: sed elegi David ut esset super populum meum Israël.
17And David, my father, would have built a house to the name of the Lord, the God of Israel:Or Davidde mio padre fabbricar voleva una casa al nome del Signore Dio d'Israele:And Dauid my father would haue built a house to the name of our Lord the God of Israel:Voluitque David pater meus ædificare domum nomini Domini Dei Israël: 18And 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.Ma il Signore disse a Davidde mio padre: Quando tu pensasti in cuor tuo di edificare una casa al mio nome, ben facesti tu, formando nella tua mente tal disegno:and our Lord sayd to Dauid my father: In that thou hast thought in thy hart to build a house to my name, thou hast done wel, casting this same thing in thy mynd.et ait Dominus ad David patrem meum: Quod cogitasti in corde tuo ædificare domum nomini meo, bene fecisti, hoc ipsum mente tractans. 19Nevertheless, 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.Tu però non edificherai a me questa casa, ma sì il tuo figliuolo generato da te, egli edificherà una casa al nome mio.Neuerthelesse thou shalt not build me a house, but thy sonne, that shal come forth of thy reynes, he shal build a house to my name.Verumtamen tu non ædificabis mihi domum, sed filius tuus, qui egredietur de renibus tuis, ipse ædificabit domum nomini meo. 20The 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.Il Signore ha condotta ad effetto la parola, che avea pronunziata, e io son venuto in luogo di Davidde mio padre, e mi sono assiso sul trono d'Israele, come avea detto il Signore, e ho edificata una casa al nome del Signore Dio d'Israele.Our Lord hath confirmed his word, which he spake: and I stand for Dauid my father, and sitte vpon the throne of Israel, as our Lord hath spoken: and I haue built a house to the name of our Lord the God of Israel.Confirmavit Dominus sermonem suum quem locutus est: stetique pro David patre meo, et sedi super thronum Israël, sicut locutus est Dominus: et ædificavi domum nomini Domini Dei Israël. 21And 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.E in essa ho scelto il suo luogo all'arca, in cui sta il testamento del Signore, fermato da lui co' padri nostri, allorché uscirono dalla terra d'Egitto.And I haue appoynted there a place for the arke, wherin the couenant of our Lord is, which he made with our fathers, when they came out of the Land of Aegypt.Et constitui ibi locum arcæ in qua fœdus Domini est, quod percussit cum patribus nostris quando egressi sunt de terra Ægypti.
22And Solomon stood before the altar of the Lord, in the sight of the assembly of Israel, and spread forth his hands towards heaven,Indi Salomone si stette in piedi dinanzi all'altare del Signore al cospetto di tutta l'adunanza d'Israele, e stese le mani sue verso del cielo.And Salomon stood before the altar of our Lord in the sight of the assemblie of Israel, and extended his handes toward heauen,Stetit autem Salomon ante altare Domini in conspectu ecclesiæ Israël, et expandit manus suas in cælum, 23And 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:E disse: Signore Dio d'Israele, non v'ha Dio simile a te né su in cielo, nè quaggiù in terra: tu se', che il patto mantieni, e la tua misericordia a tuoi servi, i quali le tue vie han battute con tutto il cuor loro.and sayd: Lord God of Israel, there is no God like to thee in heauen aboue, and vpon the earth beneth: which keepest couenant and mercie with thy seruantes, that walke before thee in al their hart.et ait: Domine Deus Israël, non est similis tui deus in cælo desuper, et super terram deorsum: qui custodis pactum et misericordiam servis tuis qui ambulant coram te in toto corde suo. 24Who 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.Tu hai mantenute le parole dette da te al padre mio Davidde tuo servo: di tua bocca tu le dicesti, e colle mani tue le hai adempiute, come questo giorno il dimostra.Which hast kept to thy seruant Dauid my father, the thinges that thou hast spoken to him: by mouth thou didst speake, and with thy handes thou hast accomplished, as this day proueth.Qui custodisti servo tuo David patri meo quæ locutus es ei: ore locutus es, et manibus perfecisti, ut hæc dies probat. 25Now, 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.Adesso adunque, o Signore Dio d'Israele, mantieni al tuo servo Davidde padre mio la parola datagli da te, quando dicesti: Non mancherà di tua stirpe giammai chi segga dinanzi a me sul trono d'Israele: purché però veglino i tuoi figliuoli sopra i loro andamenti, in tal guisa, che camminino dinanzi a me, come tu hai camminato nel mio cospetto.Now therfore Lord God of Israel, keepe vnto thy seruant Dauid my father the thinges which thou hast spoken to him, saying: There shal not be taken away of thee a man before me, which sitteth vpon the throne of Israel: yet so if thy children shal keepe their way, that they walke before me as thou hast walked in my sight.Nunc igitur Domine Deus Israël, conserva famulo tuo David patri meo quæ locutus es ei, dicens: Non auferetur de te vir coram me, qui sedeat super thronum Israël: ita tamen si custodierint filii tui viam suam, ut ambulent coram me sicut tu ambulasti in conspectu meo.
26And now, Lord God of Israel, let thy words be established, which thou hast spoken to thy servant David, my father.Or adunque, Signore Dio d'Israele, stiano salde le tue parole dette da te al tuo servo Davidde mio padre.And now Lord God of Israel, let thy wordes be established, which thou hast spoken to thy seruant Dauid my father.Et nunc Domine Deus Israël, firmentur verba tua quæ locutus es servo tuo David patri meo. 27Is 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?E egli adunque credibile, che Dio abiti veracemente sopra la terra? Perocché se il cielo, e gli altissimi cieli non posson capirti, quanto meno questa casa edificata da me?Is it then to be thought that in deede God dwelleth vpon the earth? for if heauen, and the heauens of heauens can not conteyne thee, how much more this house, which I haue built?Ergone putandum est quod vere Deus habitet super terram ? si enim cælum, et cæli cælorum, te capere non possunt, quanto magis domus hæc, quam ædificavi ? 28But 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:Ma volgiti all'orazione del tuo servo, e alle sue suppliche, o Signore Dio mio: ascolta l'inno, e la preghiera, che fa oggi a te il tuo servo:But looke toward the prayer of thy setuant, and to his petitions ô Lord my God: heare the hymne and the prayer, which thy seruant prayeth before thee this day:Sed respice ad orationem servi tui, et ad preces ejus, Domine Deus meus: audi hymnum et orationem quam servus tuus orat coram te hodie: 29That 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:Siano aperti di notte, e di giorno i tuoi occhi sopra di questa casa, sopra la casa, di cui dicesti: Ivi sarà il nome mio: talmente che la preghiera, che a te fa in questo luogo il tuo servo, sia esaudita da te,that thy eies be opened vpon this house night and day: vpon the house, wherof thou sayest: My name shal be there: that thou heare the prayer, which thy seruant prayeth in this place to thee.ut sint oculi tui aperti super domum hanc nocte ac die: super domum, de qua dixisti: Erit nomen meum ibi: ut exaudias orationem quam orat in loco isto ad te servus tuus:
30That 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.E tu ascolti le suppliche del tuo servo, e del tuo popolo d'Israele, di qualunque cosa ti preghino in questo luogo: or gli esaudirai tu dai luogo di tua abitazione nel cielo, ed esauditili, farai loro misericordia.That thou heare the request of thy seruant and of thy people Israel, whatsoeuer they shal pray for in this place, and thou shalt heare in the place of thy habitation in heauen: and when thou hast heard, thou shalt be merciful.ut exaudias deprecationem servi tui et populi tui Israël, quodcumque oraverint in loco isto, et exaudies in loco habitaculi tui in cælo: et cum exaudieris, propitius eris. 31If 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,Se un uomo avrà peccato contro il suo prossimo, il quale esiga da lui, che si leghi con giuramento, ed egli verrà per fare suo giuramento nella tua casa dinanzi al tuo altare.If a man shal sinne agaynst his neighbour, and shal haue any oath, wherwith he is held fast bound: and shal come because of the oath before thine altar into thy house,Si peccaverit homo in proximum suum, et habuerit aliquod juramentum quo teneatur astrictus, et venerit propter juramentum coram altari tuo in domum tuam, 32Then 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.Tu ascolterai dal cielo, e renderai, e farai giustizia a' tuoi servi, condannando l'empio, e facendo sul capo di lui cadere il suo fallo, e giustificando il giusto, e ricompensando la sua giustizia.thou shalt heare in heauen: and shalt doe, and iudge thy seruantes, condemning the impious, and rendring his way vpon his head, and iustifying the iust, and rewarding him according to his iustice.tu exaudies in cælo: et facies, et judicabis servos tuos, condemnans impium, et reddens viam suam super caput ejus, justificansque justum, et retribuens ei secundum justitiam suam. 33If 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:Se il tuo popolo d'Israele sarà stato messo in fuga da' suoi nemici (perocché egli peccherà contro di te), e facendo penitenza, e dando gloria al nome tuo, verranno a porgere a te orazioni, e suppliche in questa casa;If thy people Israel shal flec their enemies (because they wil sinne agaynst thee) and doing penance, and confessing to thy name, shal come, and pray, and besech thee in this house;Si fugerit populus tuus Israël inimicos suos (quia peccaturus est tibi), et agentes pœnitentiam, et confitentes nomini tuo, venerint, et oraverint, et deprecati te fuerint in domo hac:
34Then 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.Esaudiscili tu dal cielo, perdona il peccato al popol tuo d'Israele, e riconducilo a quella terra, che fu da te data ai padri loro.heare in heauen, and forgeue the sinne of thy people Israel, and thou shalt reduce them vnto the land, which thou gauest to their fathers.exaudi in cælo, et dimitte peccatum populi tui Israël, et reduces eos in terram quam dedisti patribus eorum. 35If 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:Se il cielo sarà chiuso, e pioggia non cadrà a motivo dei loro peccati, e orando in questo luogo faran penitenza in onor del tuo nome, e nella loro afflizione si convertiranno delle loro iniquità;If the heauen shal be shut, and it rayne not, because of their sinnes, and praying in this place, they doe penance to thy name, and shal be conuerted from their sinnes through their affliction:Si clausum fuerit cælum, et non pluerit propter peccata eorum, et orantes in loco isto, pœnitentiam egerint nomini tuo, et a peccatis suis conversi fuerint propter afflictionem suam: 36Then 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.Esaudiscili tu dal cielo, e perdona i peccati de' servi tuoi, e del popol tuo d'Israele: e mostra ad essi la buona strada, per cui debbano camminare, e dà pioggia alla terra, di cui desti il dominio al tuo popolo.heare them in heauen, and forgeue the sinnes of thy seruantes, and of thy people Israel: and shew them a good way wherin they may walke, and geue rayne vpon thy land, which thou hast geuen to thy people in possession.exaudi eos in cælo, et dimitte peccata servorum tuorum, et populi tui Israël: et ostende eis viam bonam per quam ambulent, et da pluviam super terram tuam, quam dedisti populo tuo in possessionem. 37If 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,Se la fame, o la pestilenza invaderà il paese, o l'aere corrotto, o la ruggine, o le locuste, o il fuoco salvatico, s'ei sarà devastato dall'inimico, che assedii le sue città, in qualunque flagello, in qualunque calamità,If famine aryse in the land, or pestilence, or corrupt ayre, or blasting, or locust, or rust, and their enemie afflict them besieging the gates, al plague, al in firmity,Fames si oborta fuerit in terra, aut pestilentia, aut corruptus aër, aut ærugo, aut locusta, vel rubigo, et afflixerit eum inimicus ejus portas obsidens: omnis plaga, universa infirmitas, 38Whatsoever 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;Ogni volta che qualsivoglia uomo del tuo popolo d'Israele ricorrerà a te con voti, e preghiere, ogni volta che alcuno riconoscendo la piaga del proprio cuore, alzerà a te le sue mani in questa casa,al cursing, and banning, that shal chance to any man of thy people Israel: if any man shal know the wound of his hart, and shal spred forth his handes in this house,cuncta devotatio, et imprecatio quæ acciderit omni homini de populo tuo Israël: si quis cognoverit plagam cordis sui, et expanderit manus suas in domo hac,
39Then 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)Tu esaudirai dal cielo, da quel luogo di tua abitazione, e ti renderai propizio, e darai a ciascheduno secondo le sue operazioni, secondo quel, che vedrai nel suo cuore (perocché a te solo son manifesti i cuori di tutti i figliuoli degli uomini),thou shalt heare in heauen, in the place of thy habitation, and shalt be merciful agayne, and shalt so doe that thou geue to euerie one according to his wayes, as thou shalt see his hart (for thou onlie knowest the hart of al the children of men)tu exaudies in cælo in loco habitationis tuæ, et repropitiaberis, et facies ut des unicuique secundum omnes vias suas, sicut videris cor ejus (quia tu nosti solus cor omnium filiorum hominum), 40That they may fear thee all the days that they live upon the face of the land, which thou hast given to our fathers.Affinchè ti temano, finché vivono sopra la terra data da te ai padri loro.that they feare thee al the dayes, which they liue vpon the face of the land, which thou hast geuen our fathers.ut timeant te cunctis diebus quibus vivunt super faciem terræ quam dedisti patribus nostris. 41Moreover also the stranger, who is not of thy people Israel, when he shall come out of a far country for thy name’s sake, (for they shall hear every where of thy great name, and thy mighty hand,Ma lo straniero ancora, che non appartiene al popol tuo d'Israele, quando da rimoto paese verrà per amor del tuo nome (conciossiachè si spanderà dappertutto la fama del nome tuo grande, e della possente tua mano, e dell'operante tuo braccio),Moreouer also the stranger, which is not of thy people Israel, when he shal come from a farre countrie for thy name (for thy great name shal be heard of, and thy strong hand,Insuper et alienigena, qui non est de populo tuo Israël, cum venerit de terra longinqua propter nomen tuum (audietur enim nomen tuum magnum, et manus tua fortis, et brachium tuum 42And thy stretched out arm) so when he shall come, and shall pray in this place,Quando adunque egli verrà a far orazione in questo luogo,and thy stretched out arme euerie where) when therfore he shal come, and shal pray in this place,extentum ubique), cum venerit ergo, et oraverit in hoc loco, 43Then 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.Tu lo esaudirai dal cielo, dal firmamento, su cui tu risiedi, e farai tutto quello, che chiederà a te lo straniero: affinchè i popoli tutti del mondo imparino a temere il tuo nome, come il popol tuo d'Israele, e riconoscano, come da te ha nome questa casa edificata da me.thou shalt heare in heauen, in the firmament of thy habitation, & thou shalt doe al thinges, for the which the stranger shal inuocate thee: that al the peoples of the earth may lerne to feare thy name, as thy people Israel, and may proue that thy name is inuocated vpon this house, which I haue built.tu exaudies in cælo, in firmamento habitaculi tui, et facies omnia pro quibus invocaverit te alienigena: ut discant universi populi terrarum nomen tuum timere, sicut populus tuus Israël, et probent quia nomen tuum invocatum est super domum hanc quam ædificavi.
44If 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:Se il tuo popolo anderà a far guerra a' suoi nemici, dovunque sarà mandato da te, e ti indirizzerà le sue preghiere rivolto alla città eletta da te, e alla casa edificata da me al tuo nome,If thy people shal goe forth to warre agaynst their enemies, by the way, whithersoeuer thou shalt send them, they shal pray to thee agaynst the way of the citie, which thou hast chosen, and agaynst the house, which I haue built to thy name,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 ædificavi nomini tuo, 45And then hear thou in heaven their prayers, and their supplications, and do judgment for them.Tu esaudirai dal cielo le loro orazioni, e le loro suppliche, e renderai loro giustizia.and thou shalt heare in heauen their prayers, and their petitions, and shalt doe iudgement for them.et exaudies in cælo orationes eorum et preces eorum, et facies judicium eorum. 46But 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;Che se eglino peccheranno contro di te (perocché uomo non v'ha, che non pecchi), onde tu mosso a sdegno gli abbi abbandonati in potere de' torpi nemici, ed ei siano menati schiavi in terra nemica lungi, o dappresso,But if they shal sinne to thee (for there is no man which sinneth not) and thou being wrath shalt deliuer them to their enemies, and they shal be led captiue into the land of their enemies farre or neere,Quod si peccaverint tibi (non est enim homo qui non peccet) et iratus tradideris eos inimicis suis, et captivi ducti fuerint in terram inimicorum longe vel prope, 47Then 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:Se nel luogo di loro schiavitù faran di cuore penitenza, e si convertiranno, e nel loro servaggio ti supplicheranno, e diranno: Abbiam peccato, abbiamo operato iniquamente, empie cose abbiam fatte:and shal doe penance in their hart in the place of captiuirie, and conuerted shal besech thee in their captiuitie, saying: We haue sinned, we haue done wickedly, we haue dealt impiously:et egerint pœnitentiam in corde suo in loco captivitatis, et conversi deprecati te fuerint in captivitate sua, dicentes: Peccavimus: inique egimus, impie gessimus:
48And 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:E ritorneranno a te con tutto il cuor loro, e con tutta l'anima, nel paese nimico, dove sono stati condotti in ischiavitù, e a te faranno preghiera rivolti verso del loro paese dato da te a' padri loro, e verso la città eletta da te, e verso il tempio edificato da me al tuo nome,and shal returne to thee in al their hart, and al their soule, in the land of their enemies, to the which they shal be led captiue: & shal pray to thee agaynst the way of their land, which thou gauest to their fathers, and of the citie which thou hast chosen, & of the temple which I haue built to thy name:et reversi fuerint ad te in universo corde suo et tota anima sua in terra inimicorum suorum, ad quam captivi ducti fuerint: et oraverint te contra viam terræ suæ, quam dedisti patribus eorum, et civitatis quam elegisti, et templi quod ædificavi nomini tuo: 49Then hear thou in heaven, in the firmament of thy throne, their prayers, and their supplications, and do judgment for them:Tu esaudirai in cielo, nel firmamento, su di cui posa il tuo trono, le loro orazioni, e le loro suppliche, e prenderai le loro difese:thou shalt heare in heauen, in the firmament of thy throne their prayers, and their petitions, and shalt doe their iudgement for them:exaudies in cælo, in firmamento solii tui, orationes eorum et preces eorum, et facies judicium eorum: 50And 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.E propizio ti renderai al popol tuo, che peccò contro di te, e a tutte le iniquità, colle quali avranno prevaricato contro di te, e ispirerai misericordia a coloro, che li tengono in ischiavitù, affinchè li trattino benignamente.and shalt be merciful to thy people, which sinned to thee, and to al their iniquities, where with they haue transgressed agaynst thee: and thou shalt geue mercie before them, that shal haue them captiues, that they may haue compassion on them.et propitiaberis populo tuo qui peccavit tibi, et omnibus iniquitatibus eorum quibus prævaricati sunt in te: et dabis misericordiam coram eis qui eos captivos habuerint, ut misereantur eis. 51For 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.Perocché eglino sono tuo popolo, e tua eredità, cui tu traesti dalla terra d'Egitto, dalla fornace di ferro.For they are thy people, and thine inheritance, whom thou hast brought out of the Land of Aegypt, from the middes of the yron fornace.Populus enim tuus est, et hæreditas tua, quos eduxisti de terra Ægypti, de medio fornacis ferreæ.
52That 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.Siano aperti i tuoi occhi alle preghiere dei tuo servo, e del popol tuo d'Israele, ed esaudiscigli in qualunque occasione ti invocheranno;That thy eies be open to the petition of thy seruant, and of thy people Israel, & thou heare them in al thinges for which they shal inuocate thee.Ut sint oculi tui aperti ad deprecationem servi tui, et populi tui Israël, et exaudias eos in universis pro quibus invocaverint te. 53For 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.Perocché tu li separasti da tutti i popoli della terra, per esser tua eredità, come dicesti per bocca di Mosè tuo servo, allorché i padri nostri menasti fuora dell'Egitto, Signore Dio.For thou hast separated them to thee for an inheritance from al the peoples of the earth, as thou hast spoken by Moyses thy seruant, when thou didst bring our fathers out of Aegypt, Lord God.Tu enim separasti eos tibi in hæreditatem de universis populis terræ, sicut locutus es per Moysen servum tuum quando eduxisti patres nostros de Ægypto, Domine Deus. 54And 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.Or dopo che Salomone ebbe finito di fare tutta questa orazione, e preghiera al Signore, si alzò egli dal cospetto dell'altare del Signore: perocché avea posate sopra la terra ambedue le ginocchia, e teneva stese le mani verso del cielo.And it came to passe, when Salomon had accomplished praying to our Lord al this prayer and petition, he rose from the sight of the altar of our Lord: for he had fastened both knees on the ground, and had spred his handes toward heauen.Factum est autem, cum complesset Salomon orans Dominum omnem orationem et deprecationem hanc, surrexit de conspectu altaris Domini: utrumque enim genu in terram fixerat, et manus expanderat in cælum. 55And he stood, and blessed all the assembly of Israel with a loud voice, saying:Stando adunque in piedi benedisse tutta l'adunanza d'Israele ad alta voce, dicendo:He stood therfore and blessed al the assemblie of Israel with a lowde voyce, saying:Stetit ergo, et benedixit omni ecclesiæ Israël voce magna, dicens:
56Blessed 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.Benedetto il Signore, che ha data la pace al popol suo d'Israele, secondo tutte le promesse, che avea fatte: neppur una parola non è caduta per terra rispetto a tutti quei beni, che egli promise per bocca di Mosè suo servo.Blessed be our Lord, which hath geuen rest to his people Israel, according to al thinges that he hath spoken: there hath not fayled so much as one word of al the good thinges, that he spake by Moyses this seruant.Benedictus Dominus, qui dedit requiem populo suo Israël, juxta omnia quæ locutus est: non cecidit ne unus quidem sermo ex omnibus bonis quæ locutus est per Moysen servum suum. 57The Lord our God be with us, as he was with our fathers, and not leave us, nor cast us off:Sia il Signore Dio nostro con noi, come fu co' padri nostri, ed egli non ci abbandoni, e non ci rigetti.Be our Lord God with vs, as he hath beene with our fathers, not forsaking, nor reiecting vs.Sit Dominus Deus noster nobiscum, sicut fuit cum patribus nostris, non derelinquens nos, neque projiciens. 58But 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.Ma i cuori nostri inclini verso di lui, affinchè nelle sue vie camminiamo senza riserva, e osserviamo i suoi precetti, e le sue cerimonie, e gl'insegnamenti dati ai padri nostri.But incline he our hartes to him, that we may walke in al his waies, and keepe his commandementes, and his ceremonies, and iudgementes whatsoeuer he commanded our fathers.Sed inclinet corda nostra ad se, ut ambulemus in universis viis ejus, et custodiamus mandata ejus, et cæremonias ejus, et judicia quæcumque mandavit patribus nostris. 59And 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:E le parole di questa orazione fatta da me dinanzi al Signore, siano presenti al Signore Dio nostro di giorno, e di notte, affinchè egli sia favorevole in ogni tempo al suo servo, e al popol suo d'Israele:And be these my wordes, wherewith I haue prayed before our Lord, approching to our Lord God day and night, that he may doe iudgement for his seruant, and for his people Israel day by day:Et sint sermones mei isti, quibus deprecatus sum coram Domino, appropinquantes Domino Deo nostro die ac nocte, ut faciat judicium servo suo, et populo suo Israël per singulos dies:
60That all the people of the earth may know, that the Lord he is God, and there is no other besides him.E riconoscano tutti i popoli della terra, come il Signore egli e Dio, e altro non havvene fuori di Lui.that al the peoples of the earth may knowe, that our Lord he is God, and there is none other besides him.ut sciant omnes populi terræ quia Dominus ipse est Deus, et non est ultra absque eo. 61Let 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.E parimente il cuor nostro sia retto inverso il Signore Dio nostro, talmente che adempiamo i suoi comandamenti, e osserviamo i suoi precetti, come pur oggi facciamo.Let our hart also be perfect with our Lord God, that we walke in his decrees, and keepe his cōmandementes, as also this day.Sit quoque cor nostrum perfectum cum Domino Deo nostro, ut ambulemus in decretis ejus, et custodiamus mandata ejus, sicut et hodie. 62And the king, and all Israel with him, offered victims before the Lord.Il re adunque, e con lui tutto Israele immolavano vittime dinanzi al Signore.Therfore the king, and al Israel with him, did immolate victimes besore our Lord.Igitur rex, et omnis Israël cum eo, immolabant victimas coram Domino. 63And 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.E Salomone scannò, e immolò al Signore in ostie pacifiche ventidue mila bovi, e cento venti mila pecore: e il re, e i figliuoli d'Israele dedicarono il tempio del Signore.And Salomon killed pacis•que hostes, which he immolated to our Lord, of oxen two and twentie thousand, and of sheepe an hundred twentie thousand: and they dedicated the temple of our Lord, the king, and the children of Israel.Mactavitque Salomon hostias pacificas, quas immolavit Domino, boum viginti duo millia, et ovium centum viginti millia: et dedicaverunt templum Domini rex et filii Israël. 64In 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.In quel medesimo giorno il re consagrò la parte di mezzo dell'atrio, che era dinanzi alla casa del Signore: perocché ivi offerse olocausti, e vittime, e il grasso delle ostie pacifice, perchè l'altare di bronzo, che era dinanzi al Signore, non era sufficiente a capire gli olocausti, e i sagrifizi, e il grasso dei ostie pacifiche.In that day the king sanctified the middes of the court, that was before the house of our Lord: for he made the holocaust there, and sacrifice, and fatte of the pacifiques: because the brasen altar, that was before our Lord, was too litle, and could not take the holocaust, and sacrifice, and fatte of the pacifiques.In die illa sanctificavit rex medium atrii quod erat ante domum Domini: fecit quippe holocaustum ibi, et sacrificium, et adipem pacificorum: quoniam altare æreum quod erat coram Domino, minus erat, et capere non poterat holocaustum, et sacrificium, et adipem pacificorum.
65And 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.Fece dunque allora Salomone una celebre solennità, e con lui tutto Israele raunato in gran folla dalle strette di Emath fino al torrente d'Egitto, dinanzi al Signore Dio nostro, per sette giorni, e per sette altri giorni, viene a dire, per quattordici giorni.Salomon therfore made in that time a solemne festiuitie, and al Israel with him, a great multitude from the entrance of Emath vnto the Ryuer of Aegypt, before our Lord God, seuen daies and seuen daies, that is, fourtene daies.Fecit ergo Salomon in tempore illo festivitatem celebrem, et omnis Israël cum eo, multitudo magna ab introitu Emath usque ad rivum Ægypti, coram Domino Deo nostro, septem diebus et septem diebus, id est, quatuordecim diebus. 66And 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.E l'ottavo giorno licenziò i popoli, i quali benedicendo il re, se ne tornarono alle loro tende col cuore lieto, e pien di gaudio per tutti i benefizi fatti dal Signore a Davidde suo servo, e ad Israele suo popolo.And in the eight day he dismissed the people: Who blessing the king, went into their tabernacles reioysing, and with a ioysul hart for al the good thinges, that our Lord had done to Dauid his seruant, and to Israel his people.Et in die octava dimisit populos: qui benedicentes regi, profecti sunt in tabernacula sua lætantes, et alacri corde super omnibus bonis quæ fecerat Dominus David servo suo, et Israël populo suo.
8:1
Year of the World 3001, Year before Christ 1003.; 2 Paralipomenon v.
8:2
Haydock
Ethanim was afterwards called Tisri. (Haydock)
Calmet
Usher places the dedication on Friday, 30th October, the 8th of the seventh month. The people continued at Jerusalem till the 23rd. The feast of expiation fell on the 10th, (Haydock) during the octave of the dedication. After this, the feast of tabernacles commenced on the 15th, for other seven days. This was the year of jubilee; and Solomon had waited on purpose, that the people might have more leisure to attend on such a solemn occasion. (Calmet)
Haydock
But on this we cannot rely. There might be other reasons for the delay; (See 3 Kings 6:38.) and one of the chief might be, a desire to perform this ceremony in the seventh or sabbatical month, which was honoured with more festivals than any other. It had just elapsed, before the temple was finished, in the preceding year. (Haydock)
8:3
Haydock
Priests, who were also Levites, as it is expressed in 2 Paralipomenon 5:4. Perhaps the ark was uncovered, (Calmet) as the Caathites carried it when folded up. (Haydock)
8:4
Ark, from the city of David, along with the tabernacle, (Salien) which had been made for it in the palace, ver. 1. They also (Haydock) brought the Mosaic tabernacle from Gaboan, (Calmet; Josephus, etc.) and reposited both (Haydock) in the treasury of the temple, as they were now of no other service. Jeremias was authorized to take the ark, the tabernacle, and the altar of incense, in order to prevent their falling into the hands of the Chaldeans. He placed them in a cave, where they have never, perhaps, been discovered, 2 Machabees 2:4.
8:5
Calmet
Sacrificed, by the hands of the priests, (Menochius) or at least (Haydock) gave them the blood to offer upon the altars, which were placed at six paces from one another, in imitation of David, 2 Kings 6:13. (Calmet)
Could not. See 3 Kings 7:47.
8:6
Wings. These covered the smaller cherubim, upon the ark. (Haydock) (Chap. 6:23, 27.)
Haydock
They formed a sort of throne, with their wings extended, from one side of the building to the other, (Calmet) twenty cubits long. (Haydock)
8:8
Calmet
Out. In the days of Moses, these staves had touched the veil of the tabernacle: but now, as the place for the ark was twice as large, they were no longer perceived; though they remained in the holes prepared for them by Moses, till the author wrote; which must have been before the captivity. Unless we thus distinguish the times, the Hebrew contains a palpable contradiction. (Calmet)
Haydock
"They drew out (or lengthened) the staves, and the heads....were seen out in the holy place....and they were not seen out." (Haydock)
Menochius
To a person standing at a small distance, they were not visible, though they rather touched the veil, 2 Paralipomenon 5:9. (Menochius)
8:9
Worthington
Nothing else, etc. There was nothing else but the tables of the law within the ark. But on the outside of the ark, or near the ark, were also the rod of Aaron, and a golden urn with manna, Hebrews 9:4. (Challoner) (Worthington)
Bellarmine
These might have been in the ark while it was not fixed: but after the temple was built, all but the tables were placed in the treasury; where, we find, the book of the law was discovered, under Joas, Deuteronomy 31:26., and 2 Paralipomenon 34:14. Others think that, in the days of St. Paul, the rod, etc., might have been reposited in the ark, though they had not been admitted at the time when this book was written. (Bellarmine, etc.)
Calmet
But we have no assurance that the ark was ever placed in the second temple; and Josephus informs us, that when the Romans destroyed the temple, "there was nothing at all" in the sanctuary. (Calmet)
Salien
In area might easily signify ad, or juxta arcam, "near the ark." (Salien)
8:12
Menochius
Cloud. He alludes to Leviticus 16:2. (Menochius)
Calmet
God had so frequently appeared in this manner, that Solomon was authorized to consider it as the symbol of his presence, Exodus 14:19., 24:16., and 40:32., and Psalm 17:12. This luminous cloud filled the whole temple, to convince all that the Lord was pleased with the devotion of the king, and of his people. (Calmet)
8:13
Haydock
Ever. He seems to contrast this solid and glittering fabric with the cloud, (Menochius) as, in some sort, more worthy of God's presence. (Haydock)
8:14
Calmet
Stood. It is pretended that the king alone was allowed to sit. (Calmet)
Haydock
But here Solomon stood, upon an eminence made of brass, 2 Paralipomenon 6:13. (Haydock)
Calmet
He pronounced the blessing, (part of which is given, ver. 15-22) with his face turned towards the people, as he was also in the court of Israel. Then turning himself to the altar (Calmet) of holocausts, (Menochius) with his hands uplifted, he began to pray, ver. 23, to 54. See Exodus 39:43., and 2 Kings 6:18., where Moses and David blessed the people, on similar occasions. (Calmet)
Haydock
Thus the priests of the Catholic Church turn to the people, when they bless or speak to them; and look towards the altar, when they pour forth their supplications for them to God. Sectaries would always behold the face of the preacher. (Haydock)
Worthington
Blessed. Princes bless their subjects, as parents do their children. (Worthington)
8:15
Haydock
Own hands, or almighty power, (Menochius) hath fulfilled his promise. (Haydock)
8:22
Heaven, falling on his knees, ver. 54., and 2 Paralipomenon 6:13. This is the first instance we find of people praying on their knees, which was common afterwards, 1 Esdras 9:5., Isaias 45:24., Daniel 6:10., and Acts 9:40., and 20:36. The Christian church generally adopts this custom. So did the pagans, (Et genibus pronus, supplex, similisque roganti.; Metam. iii.) as they also stretched for their hands. Sustulit exutas vinclis ad sidera palmas, says Virgil. (Aeneid 2:153.) This practice was very general, Psalm 27:2., and 1 Timothy 2:8.
8:25
Haydock
Sight. Solomon was aware of the conditions on which he held his crown and the divine favour, so that his fall is the more inexcusable. (Haydock)
Worthington
His posterity lost a great part of the kingdom, though they had the right to rule over Juda, till the coming of Christ. (Worthington)
8:27
Earth. Full of admiration, he breaks out into this pathetic exclamation, wondering that God should deign to accept of what he had done; and that, by the symbol of his presence, he should engage to honour this temple in a more particular manner, and to shower down his graces with a more liberal hand on those who should there present themselves before him.. This wise prince was not ignorant that God's immensity fills all places.
Heavens. We know not how many haveans the Jews admitted. We find, 1. the air, 2. the region of the stars, 3. the residence of God, thus specified; and this last is here denoted as the most excellent of all. St. Paul styles it the third heaven, 2 Corinthians 12:2. The Basilidians counted as many heavens as there are days in the year. (St. Irenaeus 1:23.)
8:29
Haydock
My name. It shall be called the house of God. (Haydock)
Calmet
There people shall come to do homage to the Lord. (Calmet)
8:31
Oath. In certain cases, an oath would clear a person, Exodus 22:11. Solomon prays that perjury may be disclosed.
Altar. It was customary to touch the altar, when a person took an oath, as Hannibal did. K. Latinus says; Tango aras mediosque ignes et Numina testor
Virgil
Nulla dies pacem hanc Italis nec foedera rumpet. (Virgil, Aeneid 12:201.)
8:32
Worthington
Justice. A reward is clearly promised to good works. (Worthington)
8:34
Calmet
Fathers. In the place of their captivity they might turn, like Daniel, towards the temple. (Calmet)
Menochius
God had threatened that he would punish his people by the hand of their enemies, etc., if they transgressed, Leviticus 26:17. (Menochius)
8:37
Mildew. Hebrew also, "a bruchus," or a young locust. Protestants, "caterpillar."
8:38
Haydock
Heart: his offence. Septuagint aphen, "touching, or compunction." (Haydock)
Calmet
Let a man go to the source of the evil, and be sorry for his sins. (Calmet)
8:39
Calmet
Men. God cannot be imposed upon. If our heart be not moved with sorrow for our offences, including a degree of love, in vain shall we stretch forth our hands in prayer. (Calmet)
8:41
Calmet
Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, etc., made great presents, 1 Esdras 3:7., and 7:21. (Josephus, [Antiquities?] xi., and 12:2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, etc., Acts 8:27., and 10:1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm 71:10. (Calmet)
Haydock
Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)
8:44
Calmet
Name. It was the practice of the religious Jews, to pray with their eyes turned towards the holy place, ver. 48. The primitive Christians looked towards the east, in prayer, to remind them of the ascension of our Saviour, (Calmet) from Mount Olivet, in that quarter. (Haydock) (Psalm 67:34.) (St. Just.[Justin Martyr?] q. 118.; Tertullian, apol. xvi.; St. Epiphanius, haer. xix.) (Calmet)
8:47
Worthington
Heart. Without this, external repentance will not suffice. (Worthington)
8:51
Iliad E
Iron. This expression is often used to denote the rigour of the Egyptian bondage, Deuteronomy 4:20. Thus Homer says, that Mars was shut up for thirteen months in a barrel (or prison) of brass. (Iliad E.)
8:59
Calmet
Judgment, granting his just request, and defending him against all his enemies. (Calmet)
8:63
Calmet
Sheep, and other small beasts, during the seven days, without counting the oblations of individuals. The law had not prescribed any particular rites for the dedication of places. But common sense dictated that sacred things should be distinguished from such as were common. Moses and David had set a pattern, which was followed by the Jews after the captivity, and by the Machabees, Exodus 40:9., 1 Kings 6:17., 1 Esdras 3:10., and 1 Machabees 4:56. (Calmet)
Haydock
The festival of the dedication was observed by our Saviour, John 10:22. (Haydock)
Cicero
Even private houses received a sort of dedication, Deuteronomy 20:5. The pagans observed the like practice, with regard to statues and temples, lands and public places, Daniel 3:1. Among the Romans, such ceremonies were performed by a general or consul, with his head covered, reciting some ancient prayers, at the suggestion of the pontiff, before a fire and an assembly of the people, called on purpose, while some person played upon the flute. (Cicero, pro Domo. Alex. Genial. 6:14.)
8:64
Calmet
Court of the priests. An altar was there erected, in haste. Fire from heaven came to consume the victims, 2 Paralipomenon 7:1. (Calmet)
8:65
Calmet
Egypt. Rhinocolura, (Menochius) or rather the branch of the Nile nearest to Arabia, Josue 13:3., and Numbers 13:22. (Calmet)
Seven, for each festival, ver. 1.
8:66
Haydock
Eighth day, at the conclusion of the second octave. (Haydock)
Calmet
Blessed the king, as he had done them before. The most honourable performs this office, Hebrew 7:7. (Calmet)
The king and people wished all sorts of happiness to each other.
Haydock
David. The glory of his son reflected honour on him. (Haydock)
8:9
8:9
There was no more with in the arke, Deut. 10. but on the outside was the rodde of Aaron. Nu. 17. Heb. 9. the golden potte with Manna. Exod 16 Heb 9. and the booke of the law repeted by Moyses. Deut. 31.
8:14
Prices blesse their people & parentes their children.
8:25
Salomon knew wel Gods conditional promise, but perseuered not in keping his cōmandments, and therfore a great part of the kingdom was takē from his children, yet the right of the kingdom of Iuda remayned to his seede euen to Christ our Sauiour.
8:32
Reward of good workes.
8:47
External workes of penance, except they proceede from the hart, suffice not for remission of sinne.
8:4
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.34
34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim
8:6
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… To the same doctrine belongs, I think (if I may omit the seven-stemmed and seven-lamped candlestick of the Temple ) that the ceremony of the Priests’ consecration lasted seven days; and seven that of the purifying of a leper, and that of the Dedication of the Temple
8:9
St Jerome † AD 420 The Letters of St. Jerome 22.24
Like the ark of the covenant Christ’s spouse should be overlaid with gold within and without; she should be the guardian of the law of the Lord. Just as the ark contained nothing but the tables of the covenant,
8:17
John Cassian † AD 435 The Conferences of John Cassian 13.12
… “And David my father would have built a house to the name of the Lord God of Israel: and the Lord said to David my father: Whereas thou hast thought in thine heart to build a house to My name, thou hast well done in having this same thing in thy mind. Nevertheless thou shalt not build a house to My name.”
8:27
St Irenaeus of Lyons † AD 202 Against Heresies 4.27.1
… and he said, “Will God whom the heavens cannot contain, really dwell with men upon the earth?”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… For had they known, they would not have been irreligious against ‘the Lord of glory ,’ nor have wrested the good words of Scripture. If then henceforward openly adopting Caiaphas’s way, they have determined on judaizing, and are ignorant of the text, that verily God shall dwell upon the earth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.9
9. Afterwards Solomon hearing his father David speak these things, built a wondrous house, and foreseeing Him who was to come into it, said in astonishment, Will God in very deed dwell with men on the earth
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.20
… Not because in other men He dwelleth not, but because in them through Him. “For in Him dwelleth all the fulness of the Godhead,” not in a shadow, as in the temple made by king Solomon,
8:39
Origen † AD 254 Origen's Commentary on Matthew 12.6
… for the Lord alone, as Solomon says in the third Book of Kings, knows the hearts of men.
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 6
… How then did Christ act? He made public their secret thoughts before the demonstration which was concerned with the cure of the paralytic’s body, wishing to prove to them the power of His Godhead. For that it is an attribute of God alone, a sign of His deity to shew the secrets of His mind, the Scripture saith “Thou alone knowest men’s hearts.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… xxxiii. 15 , LXX.), for, saith Solomon, “Thou, even Thou only, knowest the hearts” (
8:46
St Gregory Thaumaturgus † AD 270 A Metaphrase of the Book of Ecclesiastes 7
… For to touch things undefiled with an impure hand is abomination. But he who in the fear of God submits himself, escapes all that is contrary. Wisdom availeth more in the way of help than a band of the most powerful men in a city, and it often also pardons righteously those who fail in duty. For there is not one that stumbleth not.
St Jerome † AD 420 The Letters of St. Jerome 133.2
… “there is not a just man upon earth, that doeth good and sinneth not:” and again, “if thy people sin against thee, for there is no man that sinneth not:”
St Jerome † AD 420 Against the Pelagians 1.28
1 Kings viii. 46 . Solomon’s Prayer—There is none that sinneth not.
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 65
… “Forgive us our debts, as we forgive our debtors?” And do they prove this to be wrong which is written, “In Thy sight shall no man living be justified?” and this: “If we say that we have no sin, we deceive ourselves, and the truth is not in us?” and, “There is no man that sinneth not;”
8:54
Tertullian † AD 220 On Prayer 14
Albeit Israel washed daily all his limbs over, yet is he never clean. His hands , at all events, are ever unclean, eternally dyed with the blood of the prophets, and of the Lord Himself; and on that account, as being hereditary culprits from their privity to their fathers’ crimes, they do not dare even to raise them unto the Lord,
8:57
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.42
… let Him not forsake us, nor turn Himself away from us; let Him incline our hearts unto Him, that we may walk in all His ways;”
8:58
John Cassian † AD 435 The Conferences of John Cassian 13.10
… “The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances and judgments.”
8:59
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.2
… For if the Son said, ‘I am in the Father and the Father in Me,’ because His discourses were not His own words but the Father’s, and so of His works, then,—since David says, ‘I will hear what the Lord God shall say in me ,’ and again Solomon
8:2
2. IN THE MONTH ETHANIM, ON THE SOLEMN DAY, THIS IS THE SEVENTH MONTH. — Some read wrongly, Bethanim. For it must be read with the Hebrew, the Septuagint and the Romans as "Ethanim," that is, of the strong, because in this seventh month the fruits are strong, that is, mature, and are gathered with the crops and stored in barns, by which the heart of man and life is confirmed and strengthened, says Vatablus, or on account of the frequent feasts which were celebrated in the seventh month, by which God was worshipped by the strong and the pious: for feasts as it were strengthen men in piety and the worship of God, thus Cajetan; or because in that month the strength and health of men is made manifest, which is especially tested by the illnesses of autumn, when leaves fall, and the strength of men fails as the sun recedes. The seventh month, therefore, or Tishri, is called "Ethanim," for these reasons, and partly corresponds to our September, partly to October, and was formerly the first month of the common year, before God established the first month of the sacred year as Nisan, or March or April, on account of the celebration of the Passover, Exodus xii, 2; whence the Chaldean translator renders it in this place, Israel was gathered in the month which the ancients called the first month, and now it is the seventh month. You will say: The Temple was perfected in the eighth month, as was said in chapter vi, at the end of the verse, how therefore is it said here that it was dedicated in the seventh month? Abulensis, Salianus and others respond that the Temple, when it was dedicated, was indeed perfect as to its principal parts, yet did not have its complete perfection, but this was added to it after the dedication, so that in the eighth month it was altogether perfect. For Solomon wished to anticipate the complete perfection on account of the solemnity of the feast of Tabernacles in the seventh month, so that in that feast before all the people he might dedicate his temple. Serarius responds differently, namely that the dedication was extended into the following year, and its seventh month, so that meanwhile the walls might dry better, and all other things necessary for the dedication might be more fully prepared. Wherefore the Temple was dedicated in the 12th year of Solomon's reign in the seventh month. ON THE SOLEMN DAY, — that is, on the feast of Tabernacles, says Abulensis. But this cannot be said: for this feast began on the 15th day of the seventh month; but here the dedication of the Temple was celebrated for 14 days, as is evident from verse 65, which being completed the people were dismissed on the 23rd day of the same month, as is evident from II Paralipomenon vii, 10, already from the 15th day of the month until the 23rd day there do not intervene 14 days, but only eight. Therefore the solemn day here is understood to be this feast of dedication, which on account of this most magnificent dedication was most solemn. Thus Vatablus, Torniellus, Serarius, Salianus, who think that this feast of dedication fell on the eighth day of the seventh month, or "Ethanim:": for from that day until the 23rd, when the dedication was completed, there intervene 14 days, of which verse 65 speaks. Therefore in these 14 days is included the feast of Tabernacles, which was most solemn, and began on the 15th day of the seventh month, and lasted for seven days: whence all males from all Israel were held to go to the Temple in the same period according to the law of Deuteronomy xvi, 16; wherefore Solomon eagerly seized this occasion of time and feast, so that the dedication might be more solemn and celebrated with greater frequency of people. Allegorically, the dedication of the Temple signified the dedication of the Church, and of any Christian temple, concerning which see our Martin of Roa, book On the Natal Day, chapter xxi. Tropologically, it signified the dedication of a holy soul, especially of the Blessed Virgin, concerning which see Peter Damian, sermon II On the Nativity of the Blessed Virgin, where he compares her with the Temple of Solomon. How the soul becomes a house and temple of God, Philo teaches, book On the Cherubim; St. Macarius, homily 1 and 10; St. Bernard, sermon On the Dedication.
8:4
4. AND THE PRIESTS CARRIED THE ARK OF THE LORD, — just as they had borne the same in the time of David in Sion, II Kings vi, but the pomp of Solomon was greater than that of David. AND THE TABERNACLE OF THE COVENANT, — namely that made by Moses, for this is properly called "of the covenant." Thus Josephus, Ribera, Abulensis, Serarius, Vilalpandus, Sanchez and others, although Salianus and Emmanuel Sa understand the tabernacle which David had made for the ark of the covenant in Sion. For the tabernacle of Moses was not in Sion, but in Gabaon. But there is no doubt that it was brought from Gabaon by Solomon to Sion, and thence into the Temple. Add that both the tabernacle of Moses and that of David were brought by Solomon into the Temple, just as all the other sacred vessels made by Moses, especially the altars, were brought into the Temple, that is into the floor of the Temple, and this by prudent counsel, namely lest the worship of God be celebrated anywhere else than in the Temple, and thus the danger of superstition and idolatry might be avoided, says Cajetan.
8:6
6. AND THEY BROUGHT THE ARK INTO THE ORACLE OF THE TEMPLE, (that is) INTO THE HOLY OF HOLIES UNDER THE WINGS OF THE CHERUBIM, — which Solomon had newly made, and ten cubits high, so that the Ark, which was only one and a half cubits high, might be veiled and covered by their wings.
8:9
9. BUT IN THE ARK THERE WAS NOTHING EXCEPT TWO TABLES OF STONE. — I have spoken sufficiently about this matter in Hebrews ix, verses 4 and 5.
8:10
10. A cloud filled the house of the Lord. — For the cloud represented God and His glory, and at the same time veiled it. For the darkness of the Godhead is both a veil and a sacrament. For it signifies that He is invisible and inaccessible to men.
8:11
11. AND THE PRIESTS COULD NOT STAND AND MINISTER BECAUSE OF THE CLOUD, — both on account of reverence for the divine majesty showing itself through the cloud; and because this cloud, being more sensible, offended the eyes of the priests, and dulled and weakened their vision. Thus Cajetan. FOR THE GLORY OF THE LORD HAD FILLED THE HOUSE OF THE LORD. — He calls the cloud the "glory of the Lord," because it was an index and symbol of the glory of the Lord, as I have said: and therefore it was bright and splendid. Thus Cajetan. This cloud, he says, is called both cloud and darkness and glory of the Lord. From which names it is gathered that it was a cloud in the manner of a bright darkness, and by reason of light it is called glory, or rather the honor of the Lord; but by reason of its form it is called darkness; but by reason of its matter, cloud: for they were as it were vapors of cloudy darkness with splendor, and therefore they sensibly offended the eyes of the priests ministering at the altar.
8:12
12. The Lord said that He would dwell in a cloud. — He said this in Lev. xvi, 13, where God commands the high priest to enter the Holy of Holies only by burning incense, and this so that the vapor and cloud of the incense might cover the mercy seat and God dwelling in it: lest if the priest should see Him, he might be struck dead and die from the brightness and terror of the divinity. The same is said in Psal. ciii, 3: "Who makest the clouds thy chariot." And Psal. xvii, 10, "darkness under his feet." And verse 12: "He made darkness his covert." Hence God spoke to Moses and the Hebrews through darkness, Exodus xxiv, 16; Deut. iv and v.
8:13
13. Thy most firm throne. — Hebrew, direction toward thy throne. The office of the temple, says Cajetan, is shown to be, not to provide God with a dwelling, but to provide men with direction of their minds toward the divine throne eternal, which is in the heavens: for the temple was made to direct men to God, who created the heavens and the earth, and governs all things.
8:22
22. AND SOLOMON STOOD BEFORE THE ALTAR (of holocausts. He stood therefore between the altar and the people surrounded on three sides. It is added in II Paralipomenon vi, 13, that he stood upon a brazen scaffold, placed there for the person of the king, so that he might be seen by all the people) IN THE SIGHT (in Hebrew, over against all) OF THE CHURCH OF ISRAEL,—having his face turned toward the altar and the sanctuary to the West (in which direction also were the priests and Levites); but the people were on the three other sides, of the East, South and North. Thus he began to do what he taught others should be done in the prayer subjoined below; namely, that with face turned toward the temple prayers should be poured out to God. Moreover Solomon poured out this prayer as king of Israel, and therefore wore a diadem upon his head. Whence the Chaldean, in Canticles cap. III, vers. 11, when he understood by the litter of Solomon his temple, in place of what Our Lord, the Septuagint and the Hebrews have: Go forth and see, O daughters of Sion, king Solomon in the diadem, etc., thus translated: When Solomon the king came to make the dedication of the house of the sanctuary, a herald went forth in strength, and thus said: Go forth and see, O inhabitants of the provinces of the land of Israel and the people of Sion the diadem and crown, with which the house of Israel crowned king Solomon on the day of the dedication of the sanctuary; and he rejoiced with great joy in the solemnity of tabernacles, which king Solomon made at that time for fourteen days. And cap. iv, vers. 1, he adds: And on that day king Solomon offered a thousand holocausts, and his oblation was received with favour before the Lord; a voice rushed forth from the heavens and said: How beautiful is the assembly of Israel, and how beautiful are the princes of the congregation and the wise men dwelling in the council: because he himself always enlightens the people of the house of Israel, etc. Let kings and princes see here the wonderful piety of Solomon, by which he himself, as king, like a priest and pontiff, dedicates and consecrates to God the temple built by him; and he supplicates that God would hear in it the prayers of those who pray, and blesses the whole people, and therefore is heard by God, and is adorned with a miraculous cloud and fire falling from heaven upon the victims. Let princes imitate him, and they shall likewise be blessed by God. AND HE SPREAD FORTH HIS HANDS TOWARD HEAVEN,—and bent his knees, as it is said in II Paralipomenon vi, vers. 13, so that by this gesture he might testify his reverence and devotion toward God and God's temple; and might stir the people to the same by his example. The first Christians imitated Solomon, who prayed with bent knees and hands lifted up toward heaven, the various reasons for which ceremonies I have recounted from the Fathers in I Timothy II, 8, at those words: "Lifting up pure hands." IF HEAVEN AND THE HEAVEN OF HEAVENS (that is, the highest, most vast and most capacious heaven) CANNOT CONTAIN THEE, HOW MUCH LESS THIS HOUSE WHICH I HAVE BUILT,—shall not contain thee. For God is immense, and therefore is everywhere, and fills all things, and extends beyond all things through immense empty spaces, and therefore can create in them a thousand and infinite millions of new worlds. The philosophers said the same thing, whence Aratus: Jupiter is whatever thou seest: all things are full of Jupiter. And Aeschylus in Clement of Alexandria lib. V of the Stromata: Jupiter is the aether, is the earth, the Heaven and all things Jupiter, and if anything above. And Orpheus in the same place: Extended to the ends of Ocean, and his hand the right hand everywhere, and beneath his feet and subject is the earth.
8:29
29. My name shall be there,—that is to say, in my house I shall be present: there I shall be worshipped, there I shall answer, there I shall hear prayers, I shall work miracles, and I shall show my glory. Hence again: "My name shall be there," that is, it shall be called by my name, "the temple of the Lord," according to that: "my house: shall be called the house of prayer," Matthew cap. xxi, vers. 13.
8:31
31. IF A MAN SIN AGAINST HIS NEIGHBOUR, AND HAVE AN OATH UPON HIM,—that is to say, If anyone called to the temple to swear, shall swear there that he has not sinned against his neighbour, nor taken away or injured his property, as if Solomon said: O Lord, I pray and beseech thee, that in this temple thou wouldst show the truth or falsehood of the oath, so that namely thou wouldst punish the perjurer in the temple as a sacrilegist and profaner of thy house, so that it may be manifest to all, how much religion and reverence is owed to thy temple, and how present thou art in it, and that thou wouldst show thy spiritual power. For thus this phrase is explained in the book II Paralipomenon, cap. vi, vers. 22 and 23. Thus Abulensis. Thus formerly those suspected of some crime were led to the oratory of St. Stephen, so that they might purge themselves there by oath: for if they swore falsely, they were immediately punished by God, examples of which St. Augustine recounts, lib. XXII De Civitate Dei, cap. viii. The same was done to those who perjured themselves in the temple of St. Martin at his relics, as Gregory of Tours relates, lib. VIII, cap. xvi.
8:38
38. ALL DEVOTION (some wrongly read, devouring) AND IMPRECATION. — In Hebrew, all prayer and supplication which shall have been made by any man, in the temple, etc. So also the Septuagint and the Chaldean. For "devotion" is prayer and the making of a vow, and this word was once in use, as I have shown from Apuleius and Cicero in Prov. xx, 25, to those words: "It is ruin for a man to devour," or, as Bede, Lyra and others read, "to devote the holy things." "Imprecation" truly is the same as prayer: for a compound name is put for a simple one: therefore less properly does St. Augustine, in Questions xxi, understand by it an anathematization. IF ANY MAN SHALL KNOW THE PLAGUE OF HIS OWN HEART, — that is, if any man shall have felt keen sorrow of mind, and shall have poured it forth in prayer before thee in the temple, thou shalt hear and shalt free him from it.
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43. THY NAME IS CALLED UPON THIS HOUSE, — as if to say, This house is called thy house.
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45. THOU SHALT DO THEIR JUDGMENT, — that is, thou shalt do justice to them and make it, avenging the injuries done to them, and freeing them themselves from unjust and violent oppressors.
8:48
48. AND THEY SHALL PRAY TO THEE TOWARD THE WAY OF THEIR LAND, etc., AND OF THE CITY WHICH THOU HAST CHOSEN, AND THE TEMPLE, — as if to say, If the Jews, placed outside Judea among the gentiles, shall pray to thee, turning their face toward their land, namely toward Jerusalem and the temple. So Daniel, cap. vi, vers. 10: "In Babylon a captive toward Jerusalem three times in the day bent his knees." And the Psalmist, Psal. cxxxiii, 2: "In the nights, he says, lift up your hands in the Holy things," that is, toward the holy temple. Indeed, the Turks even today in their mosques, praying superstitiously, turn themselves toward the South, so that they may look toward Mecca and their Mahomet buried there.
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50. Thou shalt give them mercy. — In Hebrew, thou shalt give them in mercies, as if to say, Thou shalt gain for them favor with enemies, so that they may obtain mercy from them, and be treated mercifully and freed.
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54. FOR HE HAD FIXED BOTH HIS KNEES TO THE GROUND. — Let the noble delicate and glorious ones note this, who pray with one knee fixed to the ground, the other raised as if about to fight with God, lest he grant what they ask. The King of kings Solomon, praying, behold, bent both knees, and stretched both his hands toward heaven, and in this posture remained suppliant throughout the whole time of his lengthy prayer: and shall we vile and poor little men disdain to bend both knees, so that by one we may supplicate God, by the other seem to threaten him?
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55. HE BLESSED ALL THE CHURCH OF ISRAEL, — as if to say, He prayed well for the whole assembly, or congregation of the people of Israel.
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59. LET MY WORDS, etc., BE DRAWING NEAR TO THE LORD, — as if to say, Let the Lord be continually mindful of this prayer of mine, which I have poured forth to him for future posterity and ages. So Vatablus.
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60. BECAUSE THE LORD HIMSELF IS GOD, AND THERE IS NO OTHER BESIDES HIM, — as if to say, There is no other God besides him, but he alone and only is the true God.
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61. AS ALSO TODAY, — understand, you do, so that you also may do in the future, so that with perfect heart you may love God, and keep all his commandments. It is added in II Paral. vi, 41: "Now therefore arise, O Lord God, into thy rest, thou and the ark of thy strength;" so that namely, sitting upon the ark, thou mayest rest in this temple made for thee by me. He calls the "ark of strength," because through it God mightily conquered Jericho and Chanaan under Joshua as leader. II Paral. continues: "Let thy priests, O Lord God, be clothed with salvation," so that they may be healthy and safe on all sides, and be clothed and girded about with salvation as with a garment, so that they may also be able to impart it to others, especially to the laity: "O Lord God, turn not away the face of thy Christ," as if to say, Turn not away mine, namely Solomon's, who am thy Christ, that is, the king of Israel anointed and created by thee, the prayers now recounted, O Lord, but hear and fulfill them: he applies a goad in concluding: "Remember, the mercies (in Hebrew חסדי chasde, that is, the pieties) of David thy servant," as if to say, Grant me what I ask on account of the merits of David my father, who was a man of pieties and mercies, both actively and passively, because he exhibited many and excellent works of mercy toward Saul and the other Israelites, and therefore in turn from thee, O Lord, he obtained great mercy and grace. Furthermore, that God heard the prayer of Solomon will be evident in the following chapter, vers. 2. Note here, God more readily hears prayers which are made in the temple as in his own house, than those made elsewhere, for the reasons which I have recounted in I Timoth. II, 1 and 2.
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63. AND SOLOMON SACRIFICED PEACE OFFERINGS (WHICH for peace, that is, for health and happiness of himself and the people both obtained and hereafter to be obtained were offered according to the law of Levit. III) OF OXEN TWENTY-TWO THOUSAND, AND OF SHEEP ONE HUNDRED TWENTY THOUSAND. — See here again the piety and magnificence of Solomon in the worship of God.
8:64
64. ON THAT DAY THE KING SANCTIFIED THE MIDDLE OF THE COURT THAT WAS BEFORE THE HOUSE OF THE LORD, — that is to say, on that day of the dedication of the temple Solomon through the high priest and priests dedicated the middle part of the court of the priests, which was before the Holy Place, so that many altars might be erected in it for offering so many thousands of victims upon them. For one altar prescribed by God, Exodus chapter xxvii, verse 1, could not contain all these. Wherefore the present necessity excused Solomon from sin, so that he did not act against God's law forbidding another altar to be erected, especially since he was at the same time offering in the altar prescribed by God as many victims as it could hold, but the rest he offered in altars erected by himself near that in the court of the priests: hence then the whole court of the priests, or rather half of it, was as it were one altar. Thus Abulensis. Thereafter Solomon offered sacrifices in this temple daily; but more and with greater solemnity three times a year, namely at Passover, Pentecost, and the feast of Tabernacles, as appears in II Paralipomenons viii, 13.
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65. SOLOMON THEREFORE MADE IN THAT TIME A SOLEMN FESTIVAL, etc., SEVEN DAYS, AND SEVEN DAYS. — The first seven days were of the dedication of the temple, the latter seven of the feast of Tabernacles. Thus Abulensis, Cajetan and others. Finally in this dedication the Levites and Singers and 120 priests sang with voice, and with trumpets, cymbals, organs, harps, psalteries and other musical instruments resounded, as is said in II Paralipomenons v, 11. The Rabbis fable that at that time the gates of the temple were shut of their own accord, and when the psalm cxxxi was sung, they opened of their own accord. But the miracles which then occurred were that God consumed all the victims with heavenly fire, and showed His majesty in a bright and glorious cloud. Hear II Paralipomenons vii, 1: "And when Solomon had made an end of praying, fire came down from heaven, and consumed the holocausts and the victims: and the majesty of the Lord filled the house. Neither could the priests enter into the house of the Lord, because the majesty of the Lord had filled the house of the Lord. But all the children of Israel saw the fire coming down, and the glory of the Lord upon the house: and they bowed themselves with their faces to the ground upon the pavement, and adored, and praised the Lord: For He is good, for His mercy endureth for ever."
Machine translation from the Latin, not reviewed.
8:2
Dedication of the Temple (Heb. Hānuk-Kāh)
… The feast was later linked to that of the pouring of water upon the altar, which was celebrated with the lighting of torches (Sukkáth, V, 3). Because the feast of the inauguration of the Temple under Solomon (I Reg. 8, 2) and Zerubbabel (Eid. 3, 4) took place during the feast of sukkáth, a connection was also created between the feast of the dedication and that of tabernacles or booths. …
8:3
Ark (of the Covenant), Ark of the Testimony
… it was soon returned (I Sam. 4-6). It rested at Beth-shemesh, then remained at Kiriath-jearim (ibid. 6:12-7:2), from where it was solemnly transported by David into a special tent on Zion (II Sam. 6), and then by Solomon into the cella of his temple (I Kings 8:3-11). In the destruction of Jerusalem (587 B.C.) it disappeared forever. …
8:8
1 and 2 (3 and 4) Book of Kings
… Of this there are sufficiently clear indications in I Reg. 8, 8 (the area of the Ark still exists in the Temple); II Reg. 8, 22 (Edom is free from the dominion of Israel, until the present), in the insistence on the promises of an uninterrupted …
8:9
Ark (of the Covenant), Ark of the Testimony
… Inside was placed "the testimony," that is, the two tablets of the Law (I Kings 8:9; cf. Ex. 25:16); according to Hebr. 9:4, also a golden jar with some manna and Aaron's rod (but cf. Ex. 16:33-34); beside it was placed the book of the Law of Moses (Deut. 31:26).
Horeb (Hebrew Hōrēb, «Drought», «Desolation»)
… 3:2-12; Acts 7:30 ff.); the assembly of the people of Israel with the terrible theophany and the so-called Sinaitic covenant (Ex. 19:18 ff.; Deut. 4:10, 15; 5:20; 18:16); the delivery of the tablets of the Law and their placement in the Ark (Deut. 9:8 ff.; 1 Kings 8:9; 1 Chron. 5:10); the promulgation of the Law (Mal. 4:4); the worship of the golden calf (Ps. 105[106]:19; Deut. 9:8 ff.); the long sojourn of the Israelites just out of Egypt and the …
8:10
Ark (of the Covenant), Ark of the Testimony
… The Ark was therefore felt not as a representation of God, but as his throne, the place of his presence, "the footstool of his feet" (Ps. 98:5); which explains how, since Yahweh was certainly quite distinct from the Ark (II Kings 6:12; I Kings 8:10, etc.), in its presence Yahweh was acclaimed (Num. 10:35 ff.; I Sam. 4:7; 6:20, etc.). …
8:16
Bamah (Heb. "height"; plural Bāmāth)
… prophets or by tradition (Shiloh, Ramah, Gilgal, Bethel, Gibeah, Hebron, Carmel: cf. I Sam. 9:12-14, 19, 25; 10:5, 13; etc.), were not condemned, at least at first (cf. I Reg. 3:2, 5; 19:10), also because of the lesser centralization of the cult (cf. I Reg. 8:16; II Sam. 7:6, 7); but, in the course of time, as the centralization of the cult became more pronounced, there are passages such as those in the books of Kings and Chronicles …
8:23
… desolation, as in the prayer of Tobit (Tob. 3, 1-6), of Sarah (ibid. 3, 13-23), of Christ in Gethsemane (Mt. 26, 39-42; Lk. 22, 42 etc.); and of others in moments of joy and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings 8, 23-26), of Azariah (Dan. 3, 26-45), of the three young men in the furnace (ibid. 3, 52-90). Many Psalms contain affections for other situations of spirit (Ps. 50, 102, 118, 127, 135, 148 etc.).
8:29
… triumphant Church (st. 3-4). These last two stanzas appear to be a later addition, very much in keeping with the preceding ones; and they imitate, summarizing them, the magnificent concepts developed by Solomon at the consecration of the temple of Jerusalem (1 Kings 8:29-52).
8:58
From the whole of the Old Testament one can easily derive these elements, in which the fundamental concept of sanctifying grace is implicit: a) an action of God in the depths of the soul (Jer. 18, 6; 17, 14; 31, 18; I Reg. 8, 58); b) a purification of the spirit (Is. 1, 18; Ps. 50); c) an interior renewal according to the forceful expression of Ez. 11, 19: « Et dabo eis cor unum et spiritum novum tribuam in …
8:61
… In it the Septuagint translates with τέλειον the Hebrew word tāmim which indicated perfection (Deut. 18:13; I Reg. 8:61; 11:4; Wis. 9:6) more in the sense of legal, exterior perfection than intimate, though not excluding it (cf. Fr. Platt, Perfection, in Enc. of Rel. and Eth., IX, 728 ff.).
8:63
"peace offering" (Lev. 3, 7-11) and "for sin" (Lev. 4, 32 [hēbhes: Vulg. de pecoribus]. 35). On all feasts and for almost every kind of sacrifice (v.) the Mosaic Law prescribed the immolation of lambs (cf. Gen. 4, 3-4; Num. 6, 12; I Sam. 7, 9; I Reg. 8, 63, where the generic term sōn is used: 120,000; etc.). …
8:64
… enlarged in Solomon's Temple: a) the altar of holocausts (Ex. 28:1-8; 38:1-7), the altar par excellence (I Reg. 2:28), in the court, destined also for unbloody sacrifices, of acacia wood covered with bronze, called therefore also the "bronze altar" (I Reg. 8:64; II Reg. 16:14), three cubits high (in the Temple 10), five long and wide (in the Temple 20; the dimensions grew still further in Herod's Temple), solemnly consecrated (Ex. 30:25-28), …
… middle of the court was placed the platform for the members of David's family (II Chron. 6, 12 ff.; 23, 13; 34, 31). The inner court was called "of the priests." It was reached by 8 steps (15) (I Kings 6, 36; II Chron. 4, 9). It surrounded the sanctuary (I Kings 8, 64), and was separated from the outside by a wall built with 3 courses of stone and one course of cedar wood (ibid. 8, 64; 6, 36; II Chron. 27, 3). It had no gates except on the west …
8:65
2. The expression "pass of E." (Vulg. introitus E.; Heb. lēbhō Hāmāth) in the Old Testament marks the northern boundary of the Promised Land (Num. 13:21; 34:8; Josh. 13:5; I Kings 8:65; Ezek. 47:16; 48:1). It refers in all probability to the mouth of the pass between Mount Hermon and Lebanon, which constituted the natural route "to go to E." (lēbhō Hāmāth). …
8:66
Torrent of Egypt (Heb. Naḥal Miṣráyim)
… Naḥal Miṣráyim). - The southern frontier of the land of Canaan (Num. 34:5), of the tribe of Judah (Josh. 15:4-7) and of Solomon's kingdom (I Kings 8:66; II Kings 24:7).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.