Sequence of the Hebrew Text of 1Ki 8:1-66 and 2Ch 5:2-7:10
Version Date: December 18, 2024
(2Ch 5:2) אז יקהיל שלמה את זקני ישראל ואת כל ראשי המטות נשיאי האבות לבני ישראל אל ירושלם להעלות את ארון ברית יהוה מעיר דויד היא ציון 1
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(1Ki 8:1) אז יקהל שלמה את זקני ישראל את כל ראשי המטות נשיאי האבות לבני ישראל אל המלך שלמה ירושלם להעלות את ארון ברית יהוה מעיר דוד היא ציון 1 | |
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(1Ki 8:2) ... כל איש ישראל ...
| (2Ch 5:3) ... כל איש ישראל ...
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(1Ki 8:2) ... בחג הוא החדש ...
| (2Ch 5:3) ... בחג הוא החדש ...
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(1Ki 8:3) ויבאו כל זקני ישראל ... 2
| (2Ch 5:4) ויבאו כל זקני ישראל ... 2
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(1Ki 8:3) ... וישאו הכהנים את הארון 3
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(2Ch 5:4) ... וישאו הלוים את הארון 3
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(1Ki 8:4) ... את ארון יהוה ...
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(1Ki 8:4) ... ואת אהל מועד ואת כל כלי הקדש אשר באהל ...
| (2Ch 5:5) ... ואת אהל מועד ואת כל כלי הקדש אשר באהל ...
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(1Ki 8:4) ... ויעלו ... 4
| (2Ch 5:5) ... העלו ... 4
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(2Ch 5:5) ... הכהנים הלוים 3
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(1Ki 8:4) ... הכהנים והלוים 3
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(1Ki 8:5) והמלך שלמה וכל עדת ישראל הנועדים עליו ...
| (2Ch 5:6) והמלך שלמה וכל עדת ישראל הנועדים עליו ...
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(1Ki 8:5) ... לפני הארון מזבחים צאן ובקר אשר לא יספרו ולא ימנו מרב | (2Ch 5:6) ... לפני הארון מזבחים צאן ובקר אשר לא יספרו ולא ימנו מרב |
(1Ki 8:6) ויבאו ... 5
| (2Ch 5:7) ויביאו ... 5
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(1Ki 8:6) ... הכהנים את ארון ברית יהוה אל מקומו אל דביר הבית אל קדש הקדשים אל תחת כנפי הכרובים | (2Ch 5:7) ... הכהנים את ארון ברית יהוה אל מקומו אל דביר הבית אל קדש הקדשים אל תחת כנפי הכרובים |
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(1Ki 8:7) ... הכרובים פרשים כנפים ...
| (2Ch 5:8) ... הכרובים פרשים כנפים ...
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(1Ki 8:7) ... אל ... 6
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(2Ch 5:8) ... על ... 6
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(1Ki 8:7) ... ויסכו ... 7
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(2Ch 5:8) ... ויכסו ... 7
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(1Ki 8:8) ויארכו ... 8
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(2Ch 5:9) ויאריכו ... 8
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(1Ki 8:8) ... הבדים ויראו ראשי הבדים ...
| (2Ch 5:9) ... הבדים ויראו ראשי הבדים ...
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(1Ki 8:8) ... על פני הדביר ולא יראו החוצה ...
| (2Ch 5:9) ... על פני הדביר ולא יראו החוצה ...
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(2Ch 5:9) ... ויהי ... 9
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(1Ki 8:8) ... ויהיו ... 9
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(1Ki 8:9) אין בארון רק שני ...
| (2Ch 5:10) אין בארון רק שני ...
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(2Ch 5:10) ... נתן ... 10
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(1Ki 8:9) ... הנח שם ... 10
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(1Ki 8:9) ... משה בחרב אשר כרת יהוה עם בני ישראל בצאתם ...
| (2Ch 5:10) ... משה בחרב אשר כרת יהוה עם בני ישראל בצאתם ...
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(2Ch 5:10) ... ממצרים 11
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(1Ki 8:9) ... מארץ מצרים 11
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(1Ki 8:10) ויהי בצאת הכהנים מן הקדש ...
| (2Ch 5:11) ויהי בצאת הכהנים מן הקדש ...
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(2Ch 5:11) ... כי כל הכהנים הנמצאים התקדשו אין לשמור למחלקות | |
(2Ch 5:12) והלוים המשררים לכלם לאסף להימן לידתון ולבניהם ולאחיהם מלבשים בוץ במצלתים ובנבלים וכנרות עמדים מזרח למזבח ועמהם כהנים למאה ועשרים מחצררים בחצצרות | |
(2Ch 5:13) ויהי כאחד למחצצרים ולמשררים להשמיע קול אחד להלל ולהדות ליהוה וכהרים קול בחצצרות ובמצלתים ובכלי השיר ובהלל ליהוה כי טוב כי לעולם חסדו ...
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(1Ki 8:10) ... והענן מלא את בית יהוה 12
| (2Ch 5:13) ... והבית מלא ענן בית יהוה 12
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(1Ki 8:11) ולא יכלו הכהנים ...
| (2Ch 5:14) ולא יכלו הכהנים ...
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(1Ki 8:11) ... לשרת מפני הענן כי מלא כבוד יהוה את ...
| (2Ch 5:14) ... לשרת מפני הענן כי מלא כבוד יהוה את ...
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(1Ki 8:12) אז אמר שלמה יהוה אמר ...
| (2Ch 6:1) אז אמר שלמה יהוה אמר ...
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(2Ch 6:2) ואני ... 13
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(1Ki 8:13) בנה ... 13
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(1Ki 8:13) ... בניתי בית זבל לך ...
| (2Ch 6:2) ... בניתי בית זבל לך ...
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(1Ki 8:13) ... מכון ... 13
| (2Ch 6:2) ... ומכון ... 13
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(1Ki 8:14) ויסב המלך את פניו ויברך את כל קהל ישראל וכל קהל ישראל ... 14
| (2Ch 6:3) ויסב המלך את פניו ויברך את כל קהל ישראל וכל קהל ישראל ... 14
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(1Ki 8:15) ויאמר ברוך יהוה אלהי ישראל אשר דבר בפיו את דוד אבי ...
| (2Ch 6:4) ויאמר ברוך יהוה אלהי ישראל אשר דבר בפיו את דויד אבי ...
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(1Ki 8:15) ... ובידו ... 15
| (2Ch 6:4) ... ובידיו ... 15
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(1Ki 8:16) מן היום אשר הוצאתי את עמי ...
| (2Ch 6:5) מן היום אשר הוצאתי את עמי ...
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(2Ch 6:5) ... מארץ מצרים ... 11
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(1Ki 8:16) ... ממצרים ... 11
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(1Ki 8:16) ... לא בחרתי בעיר מכל שבטי ישראל לבנות בית להיות שמי שם ...
| (2Ch 6:5) ... לא בחרתי בעיר מכל שבטי ישראל לבנות בית להיות שמי שם ...
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(2Ch 6:6) ואבחר בירושלם להיות שמי שם ...
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(1Ki 8:17) ויהי עם לבב דוד אבי לבנות בית לשם יהוה אלהי ישראל | (2Ch 6:7) ויהי עם לבב דויד אבי לבנות בית לשם יהוה אלהי ישראל |
(1Ki 8:18) ויאמר יהוה אל דוד אבי יען אשר היה עם לבבך לבנות בית לשמי הטיבת כי היה עם לבבך | (2Ch 6:8) ויאמר יהוה אל דויד אבי יען אשר היה עם לבבך לבנות בית לשמי הטיבות כי היה עם לבבך |
(1Ki 8:19) רק אתה לא תבנה הבית כי ...
| (2Ch 6:9) רק אתה לא תבנה הבית כי ...
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(1Ki 8:19) ... אם ... 16
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(1Ki 8:19) ... היצא ... 16
| (2Ch 6:9) ... היוצא ... 16
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(1Ki 8:20) ויקם יהוה את דברו אשר דבר ...
| (2Ch 6:10) ויקם יהוה את דברו אשר דבר ...
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(1Ki 8:20) ... תחת דוד אבי ואשב על כסא ישראל כאשר דבר יהוה ואבנה הבית לשם יהוה אלהי ישראל | (2Ch 6:10) ... תחת דויד אבי ואשב על כסא ישראל כאשר דבר יהוה ואבנה הבית לשם יהוה אלהי ישראל |
(2Ch 6:11) ואשים שם את הארון ...
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(2Ch 6:11) ... אשר שם ברית יהוה אשר כרת ...
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(1Ki 8:22) ויעמד ... 17
| (2Ch 6:12) ויעמד ... 17
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(1Ki 8:22) ... לפני מזבח יהוה נגד כל קהל ישראל ויפרש כפיו ...
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(2Ch 6:13) כי עשה שלמה כיור נחשת ויתנהו בתוך העזרה חמש אמות ארכו וחמש אמות רחבו ואמות שלוש קומתו ויעמד עליו ויברך על ברכיו נגד כל קהל ישראל ויפרש כפיו השמימה | |
(1Ki 8:23) ויאמר יהוה אלהי ישראל אין כמוך אלהים ...
| (2Ch 6:14) ויאמר יהוה אלהי ישראל אין כמוך אלהים ...
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(2Ch 6:14) ... בשמים ובארץ ... 18
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(1Ki 8:23) ... בשמים ממעל ועל הארץ מתחת ... 18
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(1Ki 8:24) אשר שמרת לעבדך דוד אבי את אשר דברת לו ותדבר בפיך ובידך מלאת כיום הזה | (2Ch 6:15) אשר שמרת לעבדך דויד אבי את אשר דברת לו ותדבר בפיך ובידך מלאת כיום הזה |
(1Ki 8:25) ועתה יהוה אלהי ישראל שמר לעבדך דוד אבי את אשר דברת לו לאמר לא יכרת לך איש מלפני ...
| (2Ch 6:16) ועתה יהוה אלהי ישראל שמר לעבדך דויד אבי את אשר דברת לו לאמר לא יכרת לך איש מלפני ...
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(1Ki 8:25) ... על כסא ישראל רק אם ישמרו בניך את דרכם ללכת ...
| (2Ch 6:16) ... על כסא ישראל רק אם ישמרו בניך את דרכם ללכת ...
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(1Ki 8:26) ... אלהי ישראל יאמן ...
| (2Ch 6:17) ... אלהי ישראל יאמן ...
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(1Ki 8:26) ... נא דבריך ... 19
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(2Ch 6:17) ... דברך ... 19
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(1Ki 8:26) ... אשר דברת לעבדך ...
| (2Ch 6:17) ... אשר דברת לעבדך ...
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(1Ki 8:26) ... דוד ... 19
| (2Ch 6:17) ... לדויד 19
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(1Ki 8:27) כי האמנם ישב אלהים ...
| (2Ch 6:18) כי האמנם ישב אלהים ...
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(1Ki 8:27) ... על הארץ הנה ...
| (2Ch 6:18) ... על הארץ הנה ...
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(1Ki 8:27) ... השמים ... 20
| (2Ch 6:18) ... שמים ... 20
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(1Ki 8:27) ... ושמי השמים לא יכלכלוך אף כי הבית הזה אשר בניתי | (2Ch 6:18) ... ושמי השמים לא יכלכלוך אף כי הבית הזה אשר בניתי |
(1Ki 8:28) ופנית אל תפלת עבדך ואל תחנתו יהוה אלהי לשמע אל הרנה ואל התפלה אשר עבדך מתפלל לפניך ... 21
| (2Ch 6:19) ופנית אל תפלת עבדך ואל תחנתו יהוה אלהי לשמע אל הרנה ואל התפלה אשר עבדך מתפלל לפניך ... 21
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(1Ki 8:28) ... היום 22
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(1Ki 8:29) להיות עינך פתחת אל הבית הזה לילה ויום אל המקום אשר אמרת יהיה שמי שם לשמע אל התפלה אשר יתפלל עבדך אל המקום הזה 23
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(1Ki 8:30) ושמעת אל תחנת עבדך ועמך ישראל אשר יתפללו אל המקום הזה ואתה תשמע אל מקום שבתך אל השמים ושמעת וסלחת 24
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(2Ch 6:20) להיות עיניך פתחות אל הבית הזה יומם ולילה אל המקום אשר אמרת לשום שמך שם לשמוע אל התפלה אשר יתפלל עבדך אל המקום הזה 23
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(2Ch 6:21) ושמעת אל תחנוני עבדך ועמך ישראל אשר יתפללו אל המקום הזה ואתה תשמע ממקום שבתך מן השמים ושמעת וסלחת 24
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(1Ki 8:31) את אשר יחטא איש ...
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(1Ki 8:31) ... לרעהו ונשא בו אלה להאלתו ובא אלה לפני מזבחך בבית הזה | (2Ch 6:22) ... לרעהו ונשא בו אלה להאלתו ובא אלה לפני מזבחך בבית הזה |
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(1Ki 8:32) ... תשמע השמים ועשית ושפטת את עבדיך להרשיע רשע ... 25
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(2Ch 6:23) ... תשמע מן השמים ועשית ושפטת את עבדיך להשיב לרשע ... 25
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(2Ch 6:24) ואם ינגף עמך ישראל לפני אויב כי יחטאו לך ...
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(1Ki 8:33) בהנגף עמך ישראל לפני אויב אשר יחטאו לך ...
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(1Ki 8:33) ... והודו את שמך והתפללו והתחננו ...
| (2Ch 6:24) ... והודו את שמך והתפללו והתחננו ...
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(1Ki 8:34) ... תשמע השמים ... 25
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(2Ch 6:25) ... תשמע מן השמים ... 25
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(1Ki 8:34) ... וסלחת לחטאת עמך ישראל ...
| (2Ch 6:25) ... וסלחת לחטאת עמך ישראל ...
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(1Ki 8:34) ... והשבתם ... 26
| (2Ch 6:25) ... והשיבותם ... 26
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(1Ki 8:34) ... אל האדמה אשר ...
| (2Ch 6:25) ... אל האדמה אשר ...
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(1Ki 8:34) ... נתת ... 26
| (2Ch 6:25) ... נתתה ... 26
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(1Ki 8:34) ... לאבותם 26
| (2Ch 6:25) ... ולאבתיהם 26
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(2Ch 6:26) בהעצר השמים ... 27
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(1Ki 8:35) בהעצר שמים ... 27
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(1Ki 8:35) ... ולא יהיה מטר כי יחטאו לך והתפללו אל המקום הזה והודו את שמך ...
| (2Ch 6:26) ... ולא יהיה מטר כי יחטאו לך והתפללו אל המקום הזה והודו את שמך ...
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(1Ki 8:35) ... ומחטאתם ... 28
| (2Ch 6:26) ... מחטאתם ... 28
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(1Ki 8:36) ואתה תשמע השמים וסלחת לחטאת עבדיך ועמך ישראל ...
| (2Ch 6:27) ואתה תשמע השמים וסלחת לחטאת עבדיך ועמך ישראל ...
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(1Ki 8:36) ... כי תורם את הדרך הטובה אשר ילכו בה ... 29
| (2Ch 6:27) ... כי תורם אל הדרך הטובה אשר ילכו בה ... 29
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(1Ki 8:37) רעב כי יהיה בארץ דבר כי יהיה שדפון ...
| (2Ch 6:28) רעב כי יהיה בארץ דבר כי יהיה שדפון ...
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(1Ki 8:37) ... ירקון ... 30
| (2Ch 6:28) ... וירקון ... 30
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(1Ki 8:37) ... חסיל ... 30
| (2Ch 6:28) ... וחסיל ... 30
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(1Ki 8:37) ... כי יצר לו איבו ... 31
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(2Ch 6:28) ... כי יצר לו איביו ... 31
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(1Ki 8:37) ... בארץ שעריו כל נגע ...
| (2Ch 6:28) ... בארץ שעריו כל נגע ...
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(1Ki 8:37) ... כל מחלה 32
| (2Ch 6:28) ... וכל מחלה 32
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(1Ki 8:38) כל תפלה כל תחנה אשר תהיה לכל האדם לכל עמך ישראל אשר ידעון איש נגע לבבו ופרש כפיו אל הבית הזה 33
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(1Ki 8:39) ואתה תשמע השמים מכון שבתך וסלחת ועשית ונתת לאיש ככל דרכיו אשר תדע את לבבו כי אתה ידעת לבדך את לבב כל בני האדם 34
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(1Ki 8:40) למען יראוך כל הימים אשר הם חיים על פני האדמה אשר נתתה לאבתינו 35
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(2Ch 6:29) כל תפלה כל תחנה אשר יהיה לכל האדם ולכל עמך ישראל אשר ידעו איש נגעו ומכאבו ופרש כפיו אל הבית הזה 33
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(2Ch 6:30) ואתה תשמע מן השמים מכון שבתך וסלחת ונתתה לאיש ככל דרכיו אשר תדע את לבבו כי אתה לבדך ידעת את לבב בני האדם 34
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(2Ch 6:31) למען ייראוך ללכת בדרכיך כל הימים אשר הם חיים על פני האדמה אשר נתתה לאבתינו 35
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(1Ki 8:41) וגם אל הנכרי אשר לא מעמך ישראל הוא ובא מארץ רחוקה למען שמך | (2Ch 6:32) וגם אל הנכרי אשר לא מעמך ישראל הוא ובא מארץ רחוקה למען שמך ...
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(2Ch 6:32) ... הגדול וידך החזקה וזרועך הנטויה ...
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(1Ki 8:42) כי ישמעון את שמך הגדול ואת ידך החזקה וזרעך הנטויה ובא והתפלל אל הבית הזה | |
(1Ki 8:43) אתה תשמע השמים מכון שבתך ועשית ככל אשר יקרא אליך הנכרי למען ידעון כל עמי הארץ את שמך ליראה אתך כעמך ישראל ולדעת כי שמך נקרא על הבית הזה אשר בניתי 36
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(2Ch 6:33) ואתה תשמע מן השמים ממכון שבתך ועשית ככל אשר יקרא אליך הנכרי למען ידעו כל עמי הארץ את שמך וליראה אתך כעמך ישראל ולדעת כי שמך נקרא על הבית הזה אשר בניתי 36
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(1Ki 8:44) כי יצא עמך למלחמה על ...
| (2Ch 6:34) כי יצא עמך למלחמה על ...
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(1Ki 8:44) ... איבו ... 37
| (2Ch 6:34) ... איביו ... 37
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(1Ki 8:44) ... בדרך אשר תשלחם והתפללו ...
| (2Ch 6:34) ... בדרך אשר תשלחם והתפללו ...
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(1Ki 8:44) ... אשר בחרת בה והבית אשר ...
| (2Ch 6:34) ... אשר בחרת בה והבית אשר ...
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(1Ki 8:46) כי יחטאו לך כי אין אדם אשר לא יחטא ואנפת בם ונתתם לפני אויב ושבום ...
| (2Ch 6:36) כי יחטאו לך כי אין אדם אשר לא יחטא ואנפת בם ונתתם לפני אויב ושבום ...
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(1Ki 8:47) ... בארץ אשר נשבו שם ושבו והתחננו אליך בארץ ...
| (2Ch 6:37) ... בארץ אשר נשבו שם ושבו והתחננו אליך בארץ ...
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(1Ki 8:47) ... והעוינו ... 38 | (2Ch 6:37) ... העוינו ... 38
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(1Ki 8:47) ... רשענו 38
| (2Ch 6:37) ... ורשענו 38
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(1Ki 8:48) ושבו אליך בכל לבבם ובכל נפשם בארץ איביהם אשר שבו אתם והתפללו אליך דרך ארצם אשר נתתה לאבותם העיר אשר בחרת והבית אשר בנית לשמך 39
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(1Ki 8:49) ושמעת השמים מכון שבתך את תפלתם ואת תחנתם ועשית משפטם | |
(1Ki 8:50) וסלחת לעמך אשר חטאו לך ולכל פשעיהם אשר פשעו בך ונתתם לרחמים לפני שביהם ורחמום | |
(2Ch 6:38) ושבו אליך בכל לבם ובכל נפשם בארץ שבים אשר שבו אתם והתפללו דרך ארצם אשר נתתה לאבותם והעיר אשר בחרת ולבית אשר בניתי לשמך 39
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(2Ch 6:39) ושמעת מן השמים ממכון שבתך את תפלתם ואת תחנתיהם ועשית משפטם וסלחת לעמך אשר חטאו לך | |
(1Ki 8:51) כי עמך ונחלתך הם אשר הוצאת ממצרים מתוך כור הברזל 40 | |
(1Ki 8:52) להיות עיניך פתחת אל תחנת עבדך ואל תחנת עמך ישראל לשמע אליהם בכל קראם אליך | |
(1Ki 8:53) כי אתה הבדלתם לך לנחלה מכל עמי הארץ כאשר דברת ביד משה עבדך בהוציאך את אבתינו ממצרים אדני יהוה | |
(2Ch 6:40) עתה אלהי יהיו נא עיניך פתחות ואזניך קשבות לתפלת המקום הזה 40
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(2Ch 6:41) ועתה קומה יהוה אלהים לנוחך אתה וארון עזך כהניך יהוה אלהים ילבשו תשועה וחסידיך ישמחו בטוב | |
(1Ki 8:54) ויהי ככלות שלמה להתפלל אל יהוה את כל התפלה והתחנה הזאת קם מלפני מזבח יהוה מכרע על ברכיו וכפיו פרשות השמים 41 | |
(1Ki 8:56) ברוך יהוה אשר נתן מנוחה לעמו ישראל ככל אשר דבר לא נפל דבר אחד מכל דברו הטוב אשר דבר ביד משה עבדו | |
(1Ki 8:57) יהי יהוה אלהינו עמנו כאשר היה עם אבתינו אל יעזבנו ואל יטשנו | |
(1Ki 8:58) להטות לבבנו אליו ללכת בכל דרכיו ולשמר מצותיו וחקיו ומשפטיו אשר צוה את אבתינו | |
(1Ki 8:59) ויהיו דברי אלה אשר התחננתי לפני יהוה קרבים אל יהוה אלהינו יומם ולילה לעשות משפט עבדו ומשפט עמו ישראל דבר יום ביומו | |
(1Ki 8:61) והיה לבבכם שלם עם יהוה אלהינו ללכת בחקיו ולשמר מצותיו כיום הזה | |
(2Ch 7:1) וככלות שלמה להתפלל והאש ירדה מהשמים ותאכל העלה והזבחים וכבוד יהוה מלא את הבית 41
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(2Ch 7:2) ולא יכלו הכהנים לבוא אל בית יהוה כי מלא כבוד יהוה את בית יהוה | |
(2Ch 7:3) וכל בני ישראל ראים ברדת האש וכבוד יהוה על הבית ויכרעו אפים ארצה על הרצפה וישתחוו והדות ליהוה כי טוב כי לעולם חסדו | |
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(1Ki 8:62) ... וכל ישראל עמו ...
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(1Ki 8:63) ויזבח ... 42 | (2Ch 7:5) ויזבח ... 42
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(1Ki 8:63) ... את זבח השלמים אשר זבח ליהוה ...
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(1Ki 8:63) ... עשרים ושנים אלף וצאן מאה ועשרים אלף ויחנכו את בית ...
| (2Ch 7:5) ... עשרים ושנים אלף וצאן מאה ועשרים אלף ויחנכו את בית ...
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(2Ch 7:6) והכהנים על משמרותם עמדים והלוים בכלי שיר יהוה אשר עשה דויד המלך להדות ליהוה כי לעולם חסדו בהלל דויד בידם והכהנים מחצצרים נגדם וכל ישראל עמדים | |
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(1Ki 8:64) ביום ההוא קדש המלך ...
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(1Ki 8:64) ... את תוך החצר אשר לפני בית יהוה כי עשה שם ...
| (2Ch 7:7) ... את תוך החצר אשר לפני בית יהוה כי עשה שם ...
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(1Ki 8:64) ... ואת חלבי השלמים כי מזבח הנחשת ...
| (2Ch 7:7) ... ואת חלבי השלמים כי מזבח הנחשת ...
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(2Ch 7:7) ... אשר עשה שלמה ...
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(1Ki 8:64) ... אשר לפני יהוה ...
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(2Ch 7:7) ... לא יכול להכיל ...
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(1Ki 8:64) ... את העלה ואת המנחה ...
| (2Ch 7:7) ... את העלה ואת המנחה ...
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(1Ki 8:65) ... בעת ההיא את החג ... 43
| (2Ch 7:8) ... את החג בעת ההיא ... 43
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(1Ki 8:65) ... וכל ישראל עמו קהל גדול ...
| (2Ch 7:8) ... וכל ישראל עמו קהל גדול ...
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(1Ki 8:65) ... מלבוא חמת עד נחל מצרים ...
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(1Ki 8:65) ... לפני יהוה אלהינו שבעת ימים ושבעת ימים ארבעה עשר יום 44
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(2Ch 7:9) ויעשו ביום השמיני עצרת כי חנכת המזבח עשו שבעת ימים והחג שבעת ימים | |
(1Ki 8:66) ביום השמיני שלח את העם ... 45 | |
(2Ch 7:10) וביום עשרים ושלשה לחדש השביעי שלח את העם לאהליהם ... 45
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(1Ki 8:66) ... ויברכו את המלך וילכו לאהליהם ...
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(1Ki 8:66) ... שמחים וטובי לב על ... 46 | (2Ch 7:10) ... שמחים וטובי לב על ... 46
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(1Ki 8:66) ... הטובה אשר עשה יהוה לדוד ...
| (2Ch 7:10) ... הטובה אשר עשה יהוה לדויד ...
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Endnotes:
(1) The interpretation here is that 2Ch 5:2 took place before 1Ki 8:1. First, 2Ch 5:2 states that יקהיל שלמה את זקני ישראל ואת כל ראשי המטות ... אל ירושלם "Solomon summoned the elders of Israel and all heads of the tribes ... to Jerusalem." Most likely, he did it by sending messengers. After the leaders arrived in Jerusalem, it is likely that the king spoke to them and told them when and where to come. In this way, he assembled them to himself so as to bring the ark of the covenant to the temple. Apparently, this is what 1Ki 8:1 refers to when it states that יקהל שלמה את זקני ישראל את כל ראשי המטות ... אל המלך שלמה ירושלם "Solomon assembled the elders of Israel, namely all heads of the tribes ... to king Solomon in Jerusalem." Note that out of all the leaders that Solomon summoned to Jerusalem in 2Ch 5:2, only the elders who were heads of the tribes were assembled at the time of 1Ki 8:1. Now the fact that 2Ch 5:2 precedes in time 1Ki 8:1 is confirmed by the note (19) of the sequence of 1Ki 7:12-51 and 2Ch 3:15-5:1, which shows that 2Ch 5:1 took place somewhat before 1Ki 7:51. Note that the adverb אז "at that time" at the beginning of 2Ch 5:2 and 1Ki 8:1 indicates that 2Ch 5:2 took place at the time of 2Ch 5:1, and 1Ki 8:1 at the time of 1Ki 7:51.
The interpretation presented above could be justified as follows.
A comparison of 2Ch 5:2 and 1Ki 8:1 appears in the following table.
(2) In 1Ki 8:3 and 2Ch 5:4, understanding the statement ויבאו כל זקני ישראל "and all elders of Israel came" to be a consequence of 1Ki 8:1 and 2Ch 5:2, the tense of the verb implies something that had occurred before the time of 1Ki 8:2 and 2Ch 5:3. Thus, 1Ki 8:3 and 2Ch 5:4 state that the elders came sometime before all Israel gathered for the feast. Confirming this observation is the fact that 1Ki 8:5 and 2Ch 5:6 do not use the word קהל "congregation" but עדת, which fits an assembly of leaders. [Back]
(3) Both the priests (1Ki 8:3) and the Levites (2Ch 5:4) took up the ark. However, the priests were the first to take it up, for they had to cover it and remove it from its sacred place before the Levites could carry it. Just like ordinary men, the Levites were not allowed to gaze on the holy things, not even for a moment (Nu 4:20). They were not allowed to touch them either (Nu 4:15), so they carried the larger objects, such as the ark, on poles. Now 1Ki 8:4 states plainly that both the priests and the Levites carried the holy things. The same can be seen also in 2Ch 5:5. Indeed, at the beginning of 2Ch 5:5, the subject of יעלו "brought up" is the Levites (see 2Ch 5:4.) Moreover, at the end of 2Ch 5:5, the subject of העלו "brought up" is הכהנים הלוים "the Levitical priests." In this way, 2Ch 5:5 indicates that both the priests and the Levites were involved. [Back]
(4) Note that the verb forms יעלו and העלו at the end of 1Ki 8:4 and 2Ch 5:5, respectively, both meaning "brought up," have different subjects. The subject of the former is the priests and the Levites, while the subject of the latter is the priests. The tense of the former indicates something that happened after the priests took up the ark, the tent, and its holy items (1Ki 8:4), while the tense of the latter implies something that happened before the Levites took up the ark, the tent, and its holy items (2Ch 5:5). Thus, as expected, both passages indicate that the priests had to take up all these things first, before the Levites could transport them; see the note (3) above. [Back]
(5) Due to the difference between the forms יבאו "went" in 1Ki 8:6 and יביאו "brought" in 2Ch 5:7, the two verses have a different emphasis. 1Ki 8:6 emphasizes that the priests went with the ark of the covenant to its place. 2Ch 5:7 emphasizes that they brought it to its place. [Back]
(6) The preposition אל "towards" of 1Ki 8:7 indicates that the wings of the cherubim were towards the place of the ark. The first preposition על "above" of 2Ch 5:8 shows that the wings were above the place of the ark. [Back]
(7) The form ויכסו "and covered" of 2Ch 5:8 shows that the ark was covered by the wings of the cherubim. The form ויסכו "and overshadowed" of 1Ki 8:7 is from a different verb, the verb סכך. This verb describes the posture of the cherubim on the lid of the ark (Ex 25:20, 37:9); it corresponds to κατασκιαζω "to overshadow" in Heb 9:5. Moreover, in 1Ki 8:7 and 1Ch 28:18, it has been used to describe the relation of the carved cherubim of the inner sanctuary to the ark, just like כסה "to cover" in 2Ch 5:8. In each instance, the posture of the cherubim suggested that they were watching over and protecting the ark. In fact, as can be seen in Ps 5:11 (5:12), 91:4, 140:7 (140:8), it is correct to derive the meaning "to guard, protect" from the meaning "to overshadow" of the verb סכך. Additionally, the meaning "to guard, protect" can be illustrated also in Eze 28:14, 16, where the phrase כרוב ממשח הסוכך has been interpreted as meaning "the anointed guardian cherub," and כרוב הסכך as "the guardian cherub." [Back]
(8) In 1Ki 8:8, the form יארכו "were long" indicates that the poles were long enough to be seen from the Holy Place. Moreover, in 2Ch 5:9, the form יאריכו "were made long" indicates that the poles were intentionally made that long. [Back]
(9) Taking in account the number of the forms ויהיו "and they are" and ויהי "and it is" in 1Ki 8:8 and 2Ch 5:9, respectively, it follows that 2Ch 5:9 states that the ark remained there, while 1Ki 8:8 that the poles were not removed from the ark. [Back]
(10) In 2Ch 5:10, the phrase אשר נתן משה בחרב "which Moses gave in Horeb" refers to the giving of the two tablets when Moses came down from Mount Sinai (Ex 34:29). (Note the similarity of this phrase to אשר נתן יהוה ... בהר סיני "which the LORD gave ... in Mount Sinai" in Lev 26:46.) Later, after the ark of the covenant was made, the two tablets were placed in it, as mentioned in 1Ki 8:9 in the phrase אשר הנח שם משה בחרב "which Moses placed there in Horeb." [Back]
(11) Where 2Ch 5:10 has ממצרים "from Egypt," 1Ki 8:9 has מארץ מצרים "from the land of Egypt." Conversely, where 2Ch 6:5 has מארץ מצרים "from the land of Egypt," 1Ki 8:16 has ממצרים "from Egypt." Note that the word מצרים can be translated either "Egypt" or "Egyptians." Thus, in the context of Israel leaving Egypt, מארץ מצרים is about Israel leaving the land of the Egyptians, while ממצרים is also about leaving the Egyptians. [Back]
(12) The endings of 1Ki 8:10 and 2Ch 5:13 are similar. 1Ki 8:10 mentions that והענן מלא את בית יהוה "and the cloud filled the house of the LORD." 2Ch 5:13 states, והבית מלא ענן בית יהוה "and the house was filled with the cloud of the house of the LORD." In this way, 2Ch 5:13 states plainly that the cloud that appeared was the cloud of temple, that is, the cloud manifesting the presence of the Lord, not an ordinary cloud. The article of והענן "and the cloud" in 1Ki 8:10 also shows that this was not an ordinary cloud. The article indicates a previous occurrence of the cloud, which leads to the conclusion that this was the cloud that was seen in the occasions in which the Lord manifested his presence during the time of Moses. [Back]
(13) A possible interpretation is that Solomon spoke 2Ch 6:2 first, and then reinforced his words by speaking 1Ki 8:13. However, the interpretation here is that 2Ch 6:2 and 1Ki 8:13 record the same words of Solomon. Under this interpretation, the reason 2Ch 6:2 and 1Ki 8:13 are slightly different is that due to different emphasis, they abbreviate somewhat differently the words of Solomon. The text of 2Ch 6:2 is, ואני בניתי בית זבל לך ומכון לשבתך עולמים "and I have built an exalted house for thee, and a place for thy dwelling forever." The text of 1Ki 8:13 is, בנה בניתי בית זבל לך מכון לשבתך עולמים "I have surely built an exalted house for thee, a place for thy dwelling forever." In 2Ch 6:2, the "and" conjunction of ומכון "and a place" indicates that Solomon stated two different things about the temple: first, that it was an exalted house, and second, that it was meant as a permanent dwelling place for the Lord. In 1Ki 8:13, מכון "a place" appears without the "and" conjunction. By dropping this conjunction, 2Ch 6:2 did not change the meaning of the text, for it is plain that Solomon meant that the place for the Lord's dwelling was the same as the exalted house that he had built. [Back]
(14) It appears that 1Ki 8:14-21 and 2Ch 6:3-11 took place at the time of 1Ki 8:12-13 and 2Ch 6:1-2, that is, on the day when the ark was brought into the temple. This conclusion can be reached by noting that in 1Ki 8:21, Solomon mentions the place of the ark, and in 2Ch 6:11, the fact that he had placed there the ark. Consequently, in 1Ki 8:14 and 2Ch 6:3, the phrase כל קהל ישראל "all the congregation of Israel" must refer to the Israelites who were present when the ark was brought into the temple, not to the congregation that gathered later for the feast. [Back]
(15) Considering בידו "in his hand" (1Ki 8:15) and בידיו "in his hands" (2Ch 6:4), it could be noted that while the former is very common, the latter is rarely used, for it appears elsewhere only in Ex 17:12, in a quite different context. Given the parallelism of 1Ki 8:15 and 2Ch 6:4, it is plain that בידו "in his hand" and בידיו "in his hands" are equivalent. Now the style of the Book of Kings differs slightly from the style of the Book of Chronicles. For example, the name David is normally spelled דוד in Kings but דויד in Chronicles. Thus, since בידיו "in his hands" and בידו "in his hand" are equivalent, it may be that in 1Ki 8:15, בידיו "in his hands" was written as בידו "in his hand" to conform to the style of the Book of Kings. [Back]
(16) As can be seen in 1Ki 8:19, the Lord used the particle אם "surely" to emphasize that a son of David would build the temple. Since the form היצא "the one coming out" of 1Ki 8:19 is written as היוצא in 2Ch 6:9, so as to have more emphasis, 2Ch 6:9 shows that the Lord stressed that he meant a biological son of David. [Back]
(17) Note that 1Ki 8:22 and 2Ch 6:12 took place seven days after 1Ki 8:21 and 2Ch 6:11. This can be seen as follows.
(18) Considering the phrase בשמים ממעל ועל הארץ מתחת of 1Ki 8:23, its meaning can be defined more precisely than just "in heavens above, or on earth below." Note that this phrase appears also in De 4:39 and Jos 2:11, which are passages that refer to the entire space occupied by God's creatures, not only in our creation but everywhere. It follows that the meaning of the phrase is, "in the entire heavens, or in the entire earth." Another way to infer the meaning of the phrase is as follows. First, a literal translation of ממעל is not "above" but "from above"; it could be interpreted as "from above, going all the way down," that is, "from the highest places to the lowest." Then, the phrase בשמים ממעל "in heavens, from above" refers to the entire heavens, beginning with the top of the highest heaven inhabited by creatures (angels). Similarly, a literal translation of מתחת is not "below" but "from below"; it could be interpreted as "from below, going all the way up." Then, the phrase ועל הארץ מתחת "or on earth, from below" refers to the space above the deepest places of the earth (that is, the space above the center of the planet); in other words, it refers to the entire volume of the earth. Now בשמים ממעל "in the entire heavens" does not include the heaven of heavens (the highest heaven), which is mentioned separately in 1Ki 8:27, and which is apparently not inhabited by creatures; see the note (20) below.
Considering also the phrase בשמים ובארץ of 2Ch 6:14, the translation "in heaven or on earth," as referring to this creation, fits well. Indeed, in Ge 2:1, 4, when שמים "heaven, heavens" and ארץ "earth" are written together, they refer to this creation. Strictly, בארץ would be translated "in earth." However, since in other passages בארץ does not refer to what is (deep) under the surface of the earth, "in earth" appears to be an idiom meaning "on earth." Taking in account that the word ארץ "earth" excludes waters, it follows that the phrase בארץ "on earth" does not include the seas, as could be seen in Ps 135:6, 146:6, where the seas are listed separately. Thus, בשמים ובארץ "in heaven or on earth" refers to the heaven of this creation and the dry land, that is, to the typical environment of man. In contrast, the phrase בשמים ממעל ועל הארץ מתחת "in the entire heavens, or in the entire earth" includes also the seas. This could be seen by comparing it with אשר בשמים ממעל ואשר בארץ מתחת ואשר במים מתחת לארץ "that is in the entire heavens, or that is in the entire volume of earth matter, or that is in the entire waters that belong to the earth" (Ex 20:4, De 5:8). Here, על הארץ מתחת "in the entire earth" corresponds to בארץ מתחת ואשר במים מתחת לארץ "in the entire volume of earth matter, or ... in the entire waters that belong to the earth." Since the word for "earth" excludes waters, the phrase בארץ "in earth" does not include them, and thus בארץ מתחת "in earth, from below" was rendered "in the entire volume of earth matter." However, since the waters have ground underneath, they are על הארץ "on the earth," and so the phrase על הארץ מתחת "in the entire earth" includes the waters.
Most likely, Solomon spoke the phrase בשמים ובארץ "in heaven or on earth" (2Ch 6:14) before בשמים ממעל ועל הארץ מתחת "in the entire heavens, or in the entire earth" (1Ki 8:23). The former includes the typical environment of man, while the latter refers to the entire space where created beings exist. [Back]
(19) Considering the forms דבריך "thy words" of 1Ki 8:26 (see the Kethiv) and דברך "thy word" of 2Ch 6:17, the following remarks could be made. First, 1Ki 8:26 states, יאמן נא דבריך אשר דברת לעבדך דוד אבי "let that which thou spakest to thy servant, my father David, be confirmed alongside thy other words." Note that the subject of the singular form יאמן "let be confirmed" cannot be דבריך "thy words" but is the clause אשר דברת לעבדך דוד אבי "which thou spakest to thy servant, my father David." Second, 2Ch 6:17 states, יאמן דברך אשר דברת לעבדך לדויד "let thy word be confirmed which thou spakest to thy servant, to David." Thus, the interpretation here is that both 1Ki 8:26 and 2Ch 6:17 abbreviated the words of Solomon: 1Ki 8:26 dropped דברך "thy word" and the particle ל "to" of לדויד "to David," while 2Ch 6:17 dropped the particle נא (not translated), דבריך "thy words," and אבי "my father." Then, by combining 1Ki 8:26 and 2Ch 6:17, the words of Solomon are, יאמן נא דבריך דברך אשר דברת לעבדך לדויד אבי "let the word which thou spakest to thy servant, to my father David, be confirmed alongside thy other words." [Back] (20) Where 2Ch 6:18 has שמים "heaven, heavens," 1Ki 8:27 has השמים "the heavens." The article in "the heavens" indicates that the text refers to the heavens that were previously mentioned in the text, in 1Ki 8:23. Note that 1Ki 8:27 mentions both the heavens and the heaven of heavens (the highest heaven), showing in this way that that the word שמים "heavens" of 1Ki 8:23 does not include the heaven of heavens. As explained in the note (18) above, the heavens mentioned in 1Ki 8:23 consist of the heaven of this creation and the higher heavens below the highest heaven. As for 2Ch 6:18, the word שמים "heaven, heavens" appears without the article because the text does not refer exclusively to the heaven previously mentioned in 2Ch 6:14. As mentioned in the note (18) above, the heaven of 2Ch 6:14 is the heaven of this creation. [Back] (21) In 1Ki 2:28 and 2Ch 6:19, since Solomon knew that God could not be contained by the building he had made (1Ki 2:27, 2Ch 6:18), he understood that the promise to David could not be fulfilled by God coming down and dwelling in the temple. Therefore, Solomon prayed instead for what he understood to be the way by which the promise would be fulfilled. [Back] (22) The word היום "today" was included in 1Ki 8:28 but not in 2Ch 6:19. This fits the fact that the passage in Kings includes the prayer section 1Ki 8:28-30 in which Solomon was asking that the Lord would hear the prayer that he was making on that day (1Ki 8:30). In contrast, 2Ch 6:20-21 includes a subsequent part of Solomon's prayer in which he was asking that the Lord would hear future prayers made toward the temple (2Ch 6:21). Evidence for this interpretation is presented in the notes (23) and (24) below. A detailed description of this interpretation is presented in the following table. Solomon was asking the Lord to give attention to his prayer, (1Ki 8:28) ופנית אל תפלת עבדך ואל תחנתו יהוה אלהי ... (2Ch 6:19) ופנית אל תפלת עבדך ואל תחנתו יהוה אלהי ... "So, turn to the prayer of thy servant and to his supplication, O LORD my God ... " so as to hear it. (1Ki 8:28) ... לשמע אל הרנה ואל התפלה אשר עבדך מתפלל לפניך ... " ... to listen to the cry and to the prayer which thy servant is praying before thee ... " " ... today," Here, Solomon stated what he was praying for. (1Ki 8:29) להיות עינך פתחת אל הבית הזה לילה ויום אל המקום אשר אמרת יהיה שמי שם ... "that thine eye may be open toward this house night and day, toward the place of which thou hast said, 'My name shall be there,' ... " He also requested that his future prayers would be heard. (1Ki 8:29) ... לשמע אל התפלה אשר יתפלל עבדך אל המקום הזה " ... to listen to the prayer which thy servant will pray toward this place." Solomon asked that the supplication that he and the people were making at that time be heard. (Understanding the form תחנת at the singular number, 1Ki 8:30 refers to a specific supplication (see תחנתו in 1Ki 8:28), not to future supplications.) (1Ki 8:30) ושמעת אל תחנת עבדך ועמך ישראל אשר יתפללו אל המקום הזה ... "So, listen to the supplication of thy servant and of thy people Israel which they pray toward this place, ... " Solomon was not asking only that the prayer would be heard privately by the Lord but that he would listen to it as it was presented by angels in heaven, which is the place where the Lord makes and announces his decisions. (1Ki 8:30) ... ואתה תשמע אל מקום שבתך אל השמים ושמעת וסלחת " ... listening thou toward thy dwelling place, toward heavens, and having listened, forgive," Solomon was asking that the Lord would be attentive to the future prayers made toward the temple. (2Ch 6:20) להיות עיניך פתחות אל הבית הזה יומם ולילה אל המקום אשר אמרת לשום שמך שם ... "that thine eyes may be open toward this house day and night, toward the place of which thou hast said that thou wouldest put thy name there, ... " Here, Solomon was asking explicitly about his own future prayers, that they would be heard. (2Ch 6:20) ... לשמוע אל התפלה אשר יתפלל עבדך אל המקום הזה " ... to listen to the prayer that thy servant will pray toward this place." Here, Solomon was referring to his future prayers and the future prayers of the people. (2Ch 6:21) ושמעת אל תחנוני עבדך ועמך ישראל אשר יתפללו אל המקום הזה ... "So, listen to the supplications of thy servant and of thy people Israel which they will pray toward this place, ... " He was asking that the Lord would listen when these prayers are presented in heaven. (In the translation, as in note (24), מן "from" was understood to refer to the origin of the sound not to the location of the listener.) (2Ch 6:21) ... ואתה תשמע ממקום שבתך מן השמים ושמעת וסלחת " ... listening thou to the communication from thy dwelling place, from heaven, and having listened, forgive." (23) 1Ki 8:29-30 and 2Ch 6:20-21 quote different parts of Solomon's prayer, as could be seen when considering the differences between these two passages. Both 1Ki 8:29 and 2Ch 6:20 indicate that Solomon was praying that the Lord would hear future prayers made toward the temple. Since היום "today" appears in 1Ki 8:28 but not in 2Ch 6:19, a possible explanation would be that 1Ki 8:29-30 has more emphasis on the prayer that was made that day than 2Ch 6:20-21. This possibility is confirmed by the fact that 1Ki 8:30 speaks of תחנת עבדך "the supplication of thy servant," that is, the prayer that was made that day (see תחנתו "his supplication" in 1Ki 8:28), while 2Ch 6:21 speaks of תחנוני עבדך "the supplications of thy servant," which referred to future prayers. Then, 1Ki 8:29-30 fits better the context of היום "today" than 2Ch 6:20-21. Based on this remark, it can be concluded that 1Ki 8:29-30 was spoken before 2Ch 6:20-21. This order of the two passages is confirmed by the fact that the phrase אמרת לשום שמך שם "thou hast intended to place thy name there" of 2Ch 6:20 seems to reference אמרת יהיה שמי שם "thou hast said, 'My name shall be there'" in 1Ki 8:29. A comparison of 1Ki 8:29 and 2Ch 6:20 appears in the following table. Back] (24) As shown in the note (23) above, 1Ki 8:29-30 was spoken before 2Ch 6:20-21. Note that 1Ki 8:30 refers to a specific prayer request, the prayer that Solomon was making at that time on his behalf and on behalf of the people. As for 2Ch 6:21, it refers to future prayers of Solomon and of the people (note the plural form תחנוני עבדך ועמך "the supplications of thy servant and of thy people.") So in 2Ch 6:21, Solomon was asking that the Lord would listen to the future prayers that he and the people would offer. A comparison of 1Ki 8:30 and 2Ch 6:21 is given in the following table. As can be seen, 1Ki 8:30 and 2Ch 6:21 quote different segments of Solomon's prayer. Indeed, note the difference between תחנת עבדך "the supplication of thy servant" and תחנוני עבדך "the supplications of thy servant," as well as between תשמע אל מקום שבתך אל השמים "listen to the place of thy dwelling, to the heaven" (referring to prayers being presented in heaven, such as in Rev 8:3) and תשמע ממקום שבתך מן השמים "listen to the communication from thy dwelling place, from heaven" (as could be seen in various examples, such as De 5:24 and Eze 3:17, the preposition מן "from" does not refer to the place of the listener but to the place from which what is heard comes.) An alternative but unlikely explanation of the differences between the phrases תשמע אל מקום שבתך אל השמים "listen to the place of thy dwelling, to the heaven" (1Ki 8:30) and תשמע ממקום שבתך מן השמים "listen to the communication from thy dwelling place, from heaven" (2Ch 6:21) is that they correspond to the same words of Solomon but are different because they were edited to fit the style of Kings and the style of Chronicles. Reasoning as follows, this explanation seems unlikely. Indeed, if this explanation is adopted for these two phrases, it has to be used in every other place where such phrases appear in Kings and Chronicles; these instances are listed in the table below, in which phrases from parallel verses appear on the same row. So, if this explanation is adopted, since תשמע השמים appears in both 1Ki 8:36 and 2Ch 6:27, the expectation would be that wherever this phrase appears in Kings, it should appear in the same form in the parallel verses of Chronicles. However, this is not the case. Additionally, due to the similarity of the phrases in 2Ch 6:21 and 2Ch 6:39, one would expect similar phrases in 1Ki 8:30 and 1Ki 8:49. However, once again, this is not the case. Now, תשמע אל מקום שבתך אל השמים "listen to the place of thy dwelling, to the heaven" emphasizes the place from which supplications are presented, while תשמע ממקום שבתך מן השמים "listen to the communication from thy dwelling place, from heaven," adds more emphasis to what is presented to the Lord. תשמע אל מקום שבתך אל השמים תשמע ממקום שבתך מן השמים תשמע השמים תשמע מן השמים תשמע השמים תשמע מן השמים תשמע השמים תשמע השמים תשמע השמים תשמע מן השמים תשמע השמים מכון שבתך תשמע מן השמים ממכון שבתך ושמעת השמים את תפלתם ואת תחנתם ושמעת מן השמים את תפלתם ואת תחנתם ושמעת השמים מכון שבתך את תפלתם ואת תחנתם ושמעת מן השמים ממכון שבתך את תפלתם ואת תחנתיהם אשמע מן השמים (25) The difference between the phrases תשמע השמים "listen to the heaven" of 1Ki 8:32 and תשמע מן השמים "listen to what is presented from heaven" of 2Ch 6:23 indicates that they belong to different segments of Solomon's prayer. The same remark can be made about 1Ki 8:34 and 2Ch 6:25, and 1Ki 8:39 and 2Ch 6:30. See the note (24). [Back] (26) Emphasis is different in 1Ki 8:34 and 2Ch 6:25. The table below marks in red the words that add emphasis to the second half of 2Ch 6:25. In comparison, since the corresponding words of 1Ki 8:34 are not emphasized, the words marked in blue have more emphasis in 1Ki 8:34. It could be inferred that Solomon prayed earnestly, and that he had a way to emphasize all the highlighted words of 1Ki 8:34 and 2Ch 6:25. (2Ch 6:25) ... תשמע מן השמים ... (1Ki 8:34) ... וסלחת לחטאת עמך ישראל ... (2Ch 6:25) ... וסלחת לחטאת עמך ישראל ... (1Ki 8:34) ... אל האדמה אשר ... (2Ch 6:25) ... אל האדמה אשר ... (27) Where 2Ch 6:26 has השמים "the heaven," 1Ki 8:35 has שמים "heaven," without the article. Taking the article as an indication that the text continues to refer to the previously mentioned heaven, it follows that the word "heaven" has different meanings in 2Ch 6:26 and 1Ki 8:35. In 1Ki 8:35, it refers to the sky. However, in 2Ch 6:26, the word "heaven" refers to the place outside of this creation where God manifests his presence, for this is how the word "heaven" was used previously in 2Ch 6:25. Thus, in 2Ch 6:26, Solomon spoke about heaven being restrained in the sense of blessings from above being restrained. When blessings from above are restrained, the blessing of rain from the sky is also restrained. Thus, Solomon mentioned the possibility of the sky being shut up in 1Ki 8:35. [Back] (28) Since ומחטאתם "and from their sin" in 1Ki 8:35 is preceded by the "and" conjunction but מחטאתם "from their sin" in 2Ch 6:26 does not have it, the conclusion would be that the manner in which Solomon uttered his words implied both the interpretation of the text with the aforementioned "and" conjunction, and the interpretation of the text without it. 1Ki 8:35 states, בהעצר שמים ולא יהיה מטר כי יחטאו לך והתפללו אל המקום הזה והודו את שמך ומחטאתם ישובון כי תענם "When heaven is shut up and there is no rain because they have sinned against thee, and they pray towards this place, and confess thy name, and turn from their sin because thou hast afflicted them." 2Ch 6:26 has, בהעצר השמים ולא יהיה מטר כי יחטאו לך והתפללו אל המקום הזה והודו את שמך מחטאתם ישובון כי תענם "When heaven is shut up and there is no rain because they have sinned against thee, and they pray towards this place, and confess thy name (they turn from their sin because thou hast afflicted them.)" In 1Ki 8:35, the conjunction "and" of ומחטאתם ישובון "and turn from their sin" identifies repentance as one more consequence of the drought, along with them praying and confessing the name of the Lord. In 2Ch 6:26, the absence of the conjunction "and" in מחטאתם ישובון "they turn from their sin" would indicate that repentance was another way of describing them as praying and confessing the name of the Lord. [Back] (29) An explanation of the difference between אל הדרך "towards the way" in 2Ch 6:27 and את הדרך "the way" in 1Ki 8:36 is as follows. First, let's note that the former phrase appears in כי תורם אל הדרך הטובה אשר ילכו בה "for thou wilt direct them towards the good way in which they should walk" (2Ch 6:27), and the latter in כי תורם את הדרך הטובה אשר ילכו בה "for thou wilt teach them the good way in which they should walk" (1Ki 8:36). Then, it is apparent that 2Ch 6:27 and 1Ki 8:36 abbreviate the words of Solomon, and that his words included both אל הדרך "towards the way" and את הדרך "the way." For instance, without abbreviation, the words of Solomon might have been, כי תורם אל הדרך הטובה אשר ילכו בה כי תורם את הדרך "for thou wilt direct them towards the good way in which they should walk, for thou wilt teach them the way." [Back] (30) 2Ch 6:28 contains the phrase שדפון וירקון ארבה וחסיל "blight and mildew, arba locusts and hasil locusts." By grouping together blight and mildew, the text indicates that these often occurred together. The same remark could be made about the two types of locusts that are grouped together. Of course, Solomon did not mean that he was excluding the possibility that only blight or mildew would occur, or that only one of the two types of locusts would devour the crops. This could be seen plainly in 1Ki 8:37, where the "and" conjunction was dropped from the phrase שדפון ירקון ארבה חסיל "blight, mildew, arba locusts, hasil locusts." [Back] (31) The following provides an explanation of the difference between the second halves of 1Ki 8:37 and 2Ch 6:28. First, 1Ki 8:37 has, כי יצר לו איבו בארץ שעריו כל נגע כל מחלה "when his enemy afflicts him in the land of his gates with any plague, any sickness." Here, "his enemy" is understood to refer to Satan. Moreover, 2Ch 6:28 has, כי יצר לו איביו בארץ שעריו כל נגע וכל מחלה "when there is affliction for him with his enemies, in the land of his gates, or with any plague, or with any sickness." By comparing the two verses, it follows that both must abbreviate the words of Solomon. For instance, Solomon could have said, כי יצר לו איבו כי יצר לו איביו בארץ שעריו כל נגע וכל מחלה "when his enemy afflicts him, when his enemy afflicts him in the land of his gates with his enemies, or with any plague, or with any sickness." [Back] (32) Where 1Ki 8:37 has כל מחלה "any sickness," 2Ch 6:28 has וכל מחלה "and any sickness." Thus, by dropping the "and" conjunction, 1Ki 8:37 places כל מחלה "any sickness" in apposition to כל נגע "any plague," indicating in this way that diseases were one kind of plague that Solomon meant. [Back] (33) Though 1Ki 8:38 and 2Ch 6:29 are related, they are different prayer requests, and it may be that Solomon spoke first 1Ki 8:38 and then 2Ch 6:29. Now 1Ki 8:38 has, כל תפלה כל תחנה אשר תהיה לכל האדם לכל עמך ישראל אשר ידעון איש נגע לבבו ופרש כפיו אל הבית הזה "whatever prayer, whatever supplication will be with any man for all thy people Israel, as each man knows the affliction of his heart, and spreads his hands towards this temple." 2Ch 6:29 has, כל תפלה כל תחנה אשר יהיה לכל האדם ולכל עמך ישראל אשר ידעו איש נגעו ומכאבו ופרש כפיו אל הבית הזה "when it will happen that whatever prayer, whatever supplication be with any man, or with all thy people Israel, as each man knows his affliction and his pain, and spreads his hands towards this temple." While 1Ki 8:38 deals with intercessions for the nation, 2Ch 6:29 includes personal prayer requests and prayers of the nation. A comparison of the two verses appears in the following table. Back] (34) The context of 1Ki 8:39 and 2Ch 6:30 is somewhat different, as could be seen in the note (33) above. In 1Ki 8:39, לאיש "to each" does not refer to those who interceded for the nation, or else the text would have לו "to him." Rather, the request was that each Israelite to whom the intercession applied would be considered by the Lord. In 2Ch 6:30, לאיש "to each" could refer to the person praying, or to others related to his prayer request. Moreover, "to each" does not have to refer to Israelites only. The following table compares 1Ki 8:39 and 2Ch 6:30. If these two verses recorded the same words of Solomon, it would not be obvious why 1Ki 8:39 includes כל "all" but 2Ch 6:30 omits it. However, when considering that Solomon spoke 1Ki 8:39 and 2Ch 6:30 at different times, the phrase כל בני האדם "all sons of man" of 1Ki 8:39 does not refer to the same people as בני האדם "sons of man" in 2Ch 6:30. Taking the phrase כל בני האדם "all sons of man" of 1Ki 8:39 in its context, it refers to all Israelites, for 1Ki 8:38 is about intercession for Israel. However, בני האדם "sons of man" in 2Ch 6:30 refers to people related to the prayer requests made by those praying in 2Ch 6:29. Back] (35) That 1Ki 8:40 and 2Ch 6:31 belong to different segments of Solomon's prayer can be seen when noticing that the verb ירא "to fear" does not have the same tense in the two verses. In 1Ki 8:40, the tense of the verb ירא "to fear" matches the tense of the verbs in וסלחת ועשית ונתת לאיש ככל דרכיו "and forgive, and act, and give to each according to all his ways" (1Ki 8:39), which indicates that the subject of the verb ירא "to fear" is the people for whom intercession is made (the Israelites). In 2Ch 6:31, the tense of the verb ירא "to fear" matches the tense of יהיה "will happen" in כל תפלה כל תחנה אשר יהיה לכל האדם "when it will happen that whatever prayer, whatever supplication be with any man" (2Ch 6:29), indicating that that the subject of the verb ירא "to fear" is those who pray. A comparison of 1Ki 8:40 and 2Ch 6:31 appears in the following table. (1Ki 8:40) ... כל הימים אשר הם חיים על פני האדמה אשר נתתה לאבתינו (2Ch 6:31) ... כל הימים אשר הם חיים על פני האדמה אשר נתתה לאבתינו (36) 1Ki 8:43 and 2Ch 6:33 are interpreted here as belonging to different segments of Solomon's prayer. Hearing of the great name of the Lord, foreigners were expected to come and pray at the temple (1Ki 8:41-42, 2Ch 6:32). Solomon prayed that the Lord would answer them, so that they would know the name of the Lord, with the intent that they would begin to fear the Lord (1Ki 8:43). As foreigners would come to know the name of the Lord, more of them were expected to come, as could be inferred from the plural number used in the second half of 2Ch 6:32, stating that ובאו והתפללו אל הבית הזה "so they will come and pray toward this house." Thus, Solomon asked that the Lord would answer them so that they may know the name of the Lord and fear him (2Ch 6:33). One difference between 1Ki 8:43 and 2Ch 6:33 is that the former has אתה "thou" while the latter has ואתה "then thou." 1Ki 8:42-43 has, כי ישמעון את שמך הגדול ... והתפלל אל הבית הזה אתה תשמע ... "When they hear of thy great name ... and prays toward this house, hear thou ... " Note that the text has אתה "thou" instead of ואתה "then thou" since "then" is unnecessary. 2Ch 6:32-33 has, ובאו והתפללו אל הבית הזה ואתה תשמע ... "so they will come and pray toward this house; then hear thou ... " Though 2Ch 6:33 is similar to 1Ki 8:43, since its context lacks the conjunction כי "when," the word "then" is not unnecessary. Thus, the text has ואתה "then thou" instead of just אתה "thou." Another difference of 1Ki 8:43 and 2Ch 6:33 is that where the former has ליראה "to fear," the latter has וליראה "and to fear." 1Ki 8:43 has, למען ידעון כל עמי הארץ את שמך ליראה אתך כעמך ישראל "that all peoples of the earth may know thy name, so that they may fear thee as do thy people Israel." Here, because the text has "to fear" instead of "and to fear," the clause "that they may fear thee" is not stated as a direct consequence of God answering the prayer of foreigners, but as a direct consequence of them coming to know the name of the Lord. 2Ch 6:33 has, למען ידעו כל עמי הארץ את שמך וליראה אתך כעמך ישראל "that all peoples of the earth may know thy name, and that they may fear thee as do thy people Israel." In 2Ch 6:33, as many more foreigners come to worship at the temple, a direct consequence of God answering their prayers is that they begin to fear him. The interpretation adopted here can be justified as follows. As mentioned above, 2Ch 6:33 states that Gentiles would fear the Lord as a direct consequence of the Lord answering them, while 1Ki 8:43 as an indirect consequence. It follows that 1Ki 8:43 and 2Ch 6:33 were spoken by Solomon in different instances. Moreover, the paragraph above also showed that ואתה "then thou" fits well 2Ch 6:33 but not so well 1Ki 8:43, while אתה "thou" fits well 1Ki 8:43 but not 2Ch 6:33. This was due to the context of each verse. Then, it follows that 1Ki 8:43 must follow shortly after 1Ki 8:42, while 2Ch 6:33 must follow shortly after 2Ch 6:32. Moreover, note that the ending statement of 2Ch 6:32, "so they will come and pray toward this house" implies a larger number than the ending of 1Ki 8:42, "so he comes and prays toward this house." This suggests that the ending of 2Ch 6:32 was spoken after 1Ki 8:42, for the natural expectation would have been that the fame of the Lord among the nations would increase after Gentiles began coming to the temple. Given that 1Ki 8:43 follows shortly after 1Ki 8:42, it must be that the ending of 2Ch 6:32 was spoken after 1Ki 8:43. A comparison of 1Ki 8:43 and 2Ch 6:33 appears in the following table. Back] (37) Considering איבו "his enemy" in 1Ki 8:44 and איביו "his enemies" in 2Ch 6:34, it is possible to assume that both correspond to the same words of Solomon. Indeed, the plural form can be derived from the singular form איבו "his enemy" by taking it collectively as referring to multiple enemies. So, under this assumption, Solomon used the singular form איבו "his enemy." Then, the plural form איביו "his enemies" of 2Ch 6:34 could be explained as emphasizing that the intended meaning of איבו "his enemy" included the possibility of multiple enemies. Moreover, the singular number of איבו "his enemy" in 1Ki 8:44 could be seen as emphasizing that Solomon also meant the possibility of a specific, single enemy; see also 1Ki 8:37 and the note (31) above. [Back] (38) It would appear that 2Ch 6:37 dropped the "and" conjunction preceding העוינו "we have committed iniquity," while 1Ki 8:47 dropped the "and" conjunction preceding רשענו "we have acted wickedly." 2Ch 6:37 shows that the manner Solomon spoke his words emphasized all these three evils: "we have sinned, we have committed iniquity, and have acted wickedly." Moreover, 1Ki 8:47 shows that the way Solomon spoke his words emphasized that by sinning and committing iniquity, people also commit wickedness. [Back] (39) Considering 1Ki 8:48-50 and 2Ch 6:38-39, since they are not sufficiently similar, it appears that they were spoken at different times; the table below shows a comparison. 1Ki 8:48-50 mentions exiled Israelites in the land of their enemies (1Ki 8:48) and God moving people to be favorable toward them (1Ki 8:50) in response to their prayers (1Ki 8:49). In contrast, 2Ch 6:38 does not mention enemies. Thus, 2Ch 6:38 fits after 1Ki 8:50, for after people become favorable to the Israelites, their land cannot be said to belong to the enemies of Israel. Back] (40) Note that 1Ki 8:51-52 motivates the request of 2Ch 6:40, so the latter must follow the former. [Back] (41) 1Ki 8:54 has, ככלות שלמה להתפלל ... את כל התפלה והתחנה הזאת "when Solomon had finished praying ... all this prayer and supplication," referring to the prayer of 1Ki 8:22-53. As can be seen in 1Ki 8:55-61, after Solomon finished the prayer of 1Ki 8:22-53, he blessed the people. Now the passage in Chronicles does not mention Solomon blessing the people. In the context of Chronicles, the phrase וככלות שלמה להתפלל "and when Solomon had finished praying" (2Ch 7:1) refers to everything that Solomon prayed in that occasion, including the parts of his prayers that are not recorded in Chronicles, such as the final blessing. It follows that the glory of the Lord filled the temple (2Ch 7:1) after Solomon blessed the people (1Ki 8:55-61). [Back] (42) After mentioning that the glory of the Lord filled the temple, the text speaks of a time when the king and the people offered sacrifices (1Ki 8:62, 2Ch 7:4). Understanding that ויזבח "and he sacrificed," in 1Ki 8:63 and 2Ch 7:5, makes an application of the preceding statement, it points backwards in time and refers to what Solomon sacrificed at an earlier time. Indeed, when those sacrifices were offered, the temple was dedicated (1Ki 8:63, 2Ch 7:5). The temple was dedicated when the ark was brought into the temple. Due to the very large number of sacrifices that were offered, the middle of the temple court was consecrated when the temple was dedicated, before the feast. There were several days between the dedication of the temple and the feast (2Ch 7:9). [Back] (43) The phrase בעת ההיא "in that period of time" of 1Ki 8:65 and 2Ch 7:8 appears in many other passages and can refer to a period of any length, such as 300 years in Jdg 11:26, but possibly only a few days in Jdg 12:6. In 1Ki 8:65 and 2Ch 7:8, the period of time corresponds to the days when the temple was dedicated, the altar was consecrated, and the feast was observed. As stated in 2Ch 7:9, the altar was consecrated for seven days, then the feast was observed seven days, then a solemn assembly was held on the eighth day. [Back] (44) In 1Ki 8:65, the fourteen days refer to the interval of time during which Solomon and the people were before the Lord at the temple, excluding the final day of the solemn assembly, which is mentioned in the following verse. Considering that לפני יהוה אלהינו "before the LORD our God" follows נחל מצרים "the Brook of Egypt," it does not seem likely that these two phrases belong to the same sentence, or else one could interpret the text as stating that the Brook of Egypt was before the Lord. Moreover, the pronoun "our" in אלהינו "our God" also marks a discontinuity, for the writer of the text and his generation were not mentioned explicitly before. Thus, the ending of 1Ki 8:65, namely, לפני יהוה אלהינו שבעת ימים ושבעת ימים ארבעה עשר יום, is interpreted here as a separate sentence meaning, "They were before the LORD our God seven days and seven more days, fourteen days in total." During the first seven days the altar was consecrated. At that time, Solomon and the leaders were present, and likely many other Israelites. During the following seven days the feast was celebrated. At that time, all Israel was present. So, in this interpretation, the text does not say that the feast was observed for fourteen days but that the Israelites were before the Lord fourteen days. [Back] (45) Note that 1Ki 8:66 and 2Ch 7:10 do not refer to the same event. In the context of the feast, the eighth day had a solemn assembly (Nu 29:35). On that day, the king dismissed the people (1Ki 8:66). Since the first day of the feast was the fifteenth day of the month (Nu 29:12), the eighth day was the twenty-second day of the month. 2Ch 7:10 mentions that on the following day, the twenty-third day of the month, the king dismissed again the people. In the context of 2Ch 7:10, the people who were dismissed included those who came to attend the seven days of dedication of the altar (2Ch 7:9), before the seven days of the feast. Thus, it would appear that 2Ch 7:10 refers to the time when Solomon dismissed the leaders. They had come to Jerusalem early, before the feast, for they were there when the ark of the covenant was brought into the temple (1Ki 8:1, 2Ch 5:2). [Back] (46) 1Ki 8:66 mentions that the people were rejoicing. 2Ch 7:10 states the same, but its focus appears to be on the leaders; see the note (45) above. [Back]
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