Source: http://classic.net.bible.org/bible.php?book=1Ki&chapter=8
Timestamp: 2019-04-21 02:38:39+00:00

Document:
8:33 “The time will come when 52 your people Israel are defeated by an enemy 53 because they sinned against you. If they come back to you, renew their allegiance to you, 54 and pray for your help 55 in this temple, 8:34 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors.
8:37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locust 63 invasion, or when their enemy lays siege to the cities of the land, 64 or when some other type of plague or epidemic occurs. 8:38 When all your people Israel pray and ask for help, 65 as they acknowledge their pain 66 and spread out their hands toward this temple, 8:39 then listen from your heavenly dwelling place, forgive their sin, 67 and act favorably toward each one based on your evaluation of his motives. 68 (Indeed you are the only one who can correctly evaluate the motives of all people.) 69 8:40 Then they will obey 70 you throughout their lifetimes as 71 they live on the land you gave to our ancestors.
8:62 The king and all Israel with him were presenting sacrifices to the Lord. 8:63 Solomon offered as peace offerings 116 to the Lord 22,000 cattle and 120,000 sheep. Then the king and all the Israelites dedicated the Lord’s temple. 8:64 That day the king consecrated the middle of the courtyard that is in front of the Lord’s temple. He offered there burnt sacrifices, grain offerings, and the fat from the peace offerings, because the bronze altar that stood before the Lord was too small to hold all these offerings. 117 8:65 At that time Solomon and all Israel with him celebrated a festival before the Lord our God for two entire weeks. This great assembly included people from all over the land, from Lebo Hamath in the north to the Brook of Egypt 118 in the south. 119 8:66 On the fifteenth day after the festival started, 120 he dismissed the people. They asked God to empower the king 121 and then went to their homes, happy and content 122 because of all the good the Lord had done for his servant David and his people Israel.
4 sn The festival. This was the Feast of Tabernacles, see Lev 23:34.
5 sn The month Ethanim. This would be September-October in modern reckoning.
sn The tent of meeting. See Exod 33:7-11.
9 tn The word “assigned” is supplied in the translation for clarification.
10 sn And its poles. These poles were used to carry the ark. See Exod 25:13-15.
12 sn Horeb is another name for Mount Sinai.
16 tn The words “O Lord” do not appear in the original text, but they are supplied for clarification; Solomon addresses the Lord in prayer at this point.
sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
24 tn Heb “to build a house for the name of the Lord God of Israel.” The word “name” in the OT sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
29 tn Heb “fathers” (also in vv. 34, 40, 48, 53, 57, 58).
32 tn Heb “one who keeps the covenant and the loyal love.” The expression is a hendiadys.
40 tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect.
48 tn Heb “and you, hear inside your dwelling place, inside heaven.” The precise nuance of the preposition אֶל (’el), used here with the verb “hear,” is unclear. One expects the preposition “from,” which appears in the parallel text in 2 Chr 6:21. The nuance “inside; among” is attested for אֶל (see Gen 23:19; 1 Sam 10:22; Jer 4:3), but in each case a verb of motion is employed with the preposition, unlike 1 Kgs 8:30. The translation above (“from inside”) is based on the demands of the immediate context rather than attested usage elsewhere.
50 tn Heb “and forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.” In the Hebrew text the words “and forgive” conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with “and if,” rather than the accusative sign. In this case “forgive” must be taken with what precedes, and v. 31 must be taken as the protasis (“if” clause) of a conditional sentence, with v. 32 being the apodosis (“then” clause) that completes the sentence.
sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation.
52 tn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
56 tn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
57 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
59 tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (’anah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”).
60 tn The translation understands כִּי (ki) in an emphatic or asseverative sense.
63 tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.
67 tn The words “their sin” are added for clarification.
68 tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.
72 tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.
73 tn Heb “your great name.” See the note on the word “reputation” in the previous verse.
76 tn Heb “your name.” See the note on the word “reputation” in v. 41.
78 tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.
80 tn Or perhaps “to you, O Lord.” See 2 Chr 6:34.
81 tn Heb “your name.” See the note on the word “reputation” in v. 41.
84 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
86 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
91 tn Heb “your name.” See the note on the word “reputation” in v. 41.
97 tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.
sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.
105 tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the Lord our God be with us.” The Hebrew term לֵבָב (levav, “heart”) here refers to the people’s volition and will.
120 tn Heb “on the eighth day” (that is, the day after the second seven-day sequence).

References: v. 
 v. 
 v. 
 v. 
 v. 
 v. 
 v. 
 v. 
 v. 
 v.