Compare Translations for 1 Kings 8:32

1 Kings 8:32 ASV
then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his own head, and justifying the righteous, to give him according to his righteousness.
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1 Kings 8:32 BBE
Then let your ear be open in heaven, and be the judge of your servants, giving your decision against the wrongdoer, so that punishment for his sins may come on his head; and, by your decision, keeping from evil him who has done no wrong.
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1 Kings 8:32 CEB
then listen from heaven, act, and decide which of your servants is right. Condemn the guilty party, repaying them for their conduct, but justify the innocent person, repaying them for their righteousness.
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1 Kings 8:32 CJB
then hear in heaven, act, and judge your servants, condemning the wicked, so that his way of life devolves on his own head, and vindicating the one who is right, giving him what his righteousness deserves.
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1 Kings 8:32 RHE
Then hear thou in heaven: and do and judge thy servants, condemning the wicked, and bringing his way upon his own head, and justifying the just, and rewarding him according to his justice.
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1 Kings 8:32 ESV
then hear in heaven and act and judge your servants, condemning the guilty by bringing his conduct on his own head, and vindicating the righteous by rewarding him according to his righteousness.
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1 Kings 8:32 GW
then hear [that person] in heaven, take action, and make a decision. Condemn the guilty person with the proper punishment, but declare the innocent person innocent.
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1 Kings 8:32 GNT
O Lord, listen in heaven and judge your servants. Punish the guilty one as he deserves, and acquit the one who is innocent.
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1 Kings 8:32 HNV
then hear you in heaven, and do, and judge your servants, condemning the wicked, to bring his way on his own head, and justifying the righteous, to give him according to his righteousness.
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1 Kings 8:32 CSB
may You hear in heaven and act. May You judge Your servants, condemning the wicked by bringing what he has done on his own head and providing justice for the righteous by rewarding him according to his righteousness.
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1 Kings 8:32 KJV
Then hear thou in heaven, and do , and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
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1 Kings 8:32 LEB
then you shall hear in heaven and you shall act and you shall judge your servant, to declare the wicked guilty by bringing his way upon his head and {to declare the righteous innocent} by rewarding him according to his righteousness.
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1 Kings 8:32 NAS
then hear in heaven and act and judge Your servants, condemning the wicked by bringing his way on his own head and justifying the righteous by giving him according to his righteousness.
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1 Kings 8:32 NCV
then hear in heaven. Judge the case, punish the guilty, but declare that the innocent person is not guilty.
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1 Kings 8:32 NIRV
When he does, listen to him from heaven. Take action. Judge between those people. Punish the one who is guilty. Do to him what he has done to his neighbor. Tell everyone that the one who hasn't done anything wrong is free from blame. That will prove he isn't guilty.
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1 Kings 8:32 NIV
then hear from heaven and act. Judge between your servants, condemning the guilty and bringing down on his own head what he has done. Declare the innocent not guilty, and so establish his innocence.
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1 Kings 8:32 NKJV
then hear in heaven, and act, and judge Your servants, condemning the wicked, bringing his way on his head, and justifying the righteous by giving him according to his righteousness.
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1 Kings 8:32 NLT
then hear from heaven and judge between your servants -- the accuser and the accused. Punish the guilty party and acquit the one who is innocent."
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1 Kings 8:32 NRS
then hear in heaven, and act, and judge your servants, condemning the guilty by bringing their conduct on their own head, and vindicating the righteous by rewarding them according to their righteousness.
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1 Kings 8:32 RSV
then hear thou in heaven, and act, and judge thy servants, condemning the guilty by bringing his conduct upon his own head, and vindicating the righteous by rewarding him according to his righteousness.
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1 Kings 8:32 DBY
then hear thou in the heavens, and do, and judge thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, giving him according to his righteousness.
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1 Kings 8:32 MSG
listen from heaven and act accordingly: Judge your servants, making the offender pay for his offense and setting the offended free of any charges.
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1 Kings 8:32 WBT
Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
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1 Kings 8:32 TMB
then hear Thou in heaven, and do and judge Thy servants, condemning the wicked to bring his way upon his head, and justifying the righteous to give him according to his righteousness.
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1 Kings 8:32 TNIV
then hear from heaven and act. Judge between your servants, condemning the guilty by bringing down on their heads what they have done, and vindicating the innocent by treating them in accordance with their innocence.
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1 Kings 8:32 WEB
then hear you in heaven, and do, and judge your servants, condemning the wicked, to bring his way on his own head, and justifying the righteous, to give him according to his righteousness.
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1 Kings 8:32 WYC
(then) thou shalt hear in heaven, and thou shalt do, and thou shalt deem thy servants; and thou shalt condemn the wicked man, and shalt yield his way on(to) his head, and thou shalt justify the just man, and shalt yield to him after his rightfulness.
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1 Kings 8:32 YLT
then Thou dost hear in the heavens, and hast done, and hast judged Thy servants, to declare wicked the wicked, to put his way on his head, and to declare righteous the righteous, to give him according to his righteousness.
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1 Kings 8 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 8

The dedication of the temple. (1-11) The occasion. (12-21) Solomon's prayer. (22-53) His blessing and exhortation. (54-61) Solomon's peace-offerings. (62-66)

Verses 1-11 The bringing in the ark, is the end which must crown the work: this was done with great solemnity. The ark was fixed in the place appointed for its rest in the inner part of the house, whence they expected God to speak to them, even in the most holy place. The staves of the ark were drawn out, so as to direct the high priest to the mercy-seat over the ark, when he went in, once a year, to sprinkle the blood there; so that they continued of use, though there was no longer occasion to carry it by them. The glory of God appearing in a cloud may signify, 1. The darkness of that dispensation, in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord. 2. The darkness of our present state, in comparison with the sight of God, which will be the happiness of heaven, where the Divine glory is unveiled.

Verses 12-21 Solomon encouraged the priests, who were much astonished at the dark cloud. The dark dispensations of Providence should quicken us in fleeing for refuge to the hope of the gospel. Nothing can more reconcile us to them, than to consider what God has said, and to compare his word and works together. Whatever good we do, we must look on it as the performance of God's promise to us, not of our promises to him.

Verses 22-53 In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, "forgive," Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.

Verses 54-61 Never was a congregation dismissed with what was more likely to affect them, and to abide with them. What Solomon asks for in this prayer, is still granted in the intercession of Christ, of which his supplication was a type. We shall receive grace sufficient, suitable, and seasonable, in every time of need. No human heart is of itself willing to obey the gospel call to repentance, faith, and newness of life, walking in all the commandments of the Lord, yet Solomon exhorts the people to be perfect. This is the scriptural method, it is our duty to obey the command of the law and the call of the gospel, seeing we have broken the law. When our hearts are inclined thereto, feeling our sinfulness and weakness, we pray for Divine assistance; thus are we made able to serve God through Jesus Christ.

Verses 62-66 Solomon offered a great sacrifice. He kept the feast of tabernacles, as it seems, after the feast of dedication. Thus should we go home, rejoicing, from holy ordinances, thankful for God's Goodness

1 Kings 8 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 8

1 Kings 8:1-12 . THE DEDICATION OF THE TEMPLE.

2-6. at the feast in the month Ethanim--The public and formal inauguration of this national place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon's wish to choose the most fitting opportunity when there should be a general rendezvous of the people in Jerusalem; and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tabernacles, which was the most appropriate of all seasons. That annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in the wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell with His people, sanctifying it with His glory. As the tabernacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the divine presence and glory. At the time appointed for the inauguration, the king issued orders for all the heads and representatives of the nation to repair to Jerusalem and take part in the august procession [ 1 Kings 8:1 ]. The lead was taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacrifices at various points in the line of road through which the procession was to go. Then came the priests bearing the ark and the tabernacle--the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments belonging to the old, for lodgment in the new, house of the Lord. There was a slight deviation in this procedure from the order of march established in the wilderness ( Numbers 3:31 , 4:15 ); but the spirit of the arrangement was duly observed. The ark was deposited in the oracle; that is, the most holy place, under the wings of the cherubim--not the Mosaic cherubim, which were firmly attached to the ark ( Exodus 37:7 Exodus 37:8 ), but those made by Solomon, which were far larger and more expanded.

8. they drew out the staves--a little way, so as to project was, that these projecting staves might serve as a guide to the high priest, in conducting him to that place where, once a year, he went to officiate before the ark; otherwise he might miss his way in the dark, the ark being wholly overshadowed by the wings of the cherubim.

9. There was nothing in the ark save the two tables of stone--Nothing else was ever in the ark, the articles mentioned ( Hebrews 9:4 ) being not in, but by it, being laid in the most holy place before the testimony ( Exodus 16:33 , Numbers 17:10 ).

10, 11. the cloud filled the house of the Lord--The cloud was the visible symbol of the divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of the temple as of the tabernacle ( Exodus 40:34 ). The dazzling brightness, or rather, perhaps, the dense portentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, which such astonishment and terror ( Leviticus 16:2-13 , Deuteronomy 4:24 , Exodus 40:35 ) that they could not remain. Thus the temple became the place where the divine glory was revealed, and the king of Israel established his royal residence.

1 Kings 8:12-21 . SOLOMON'S BLESSING.

12. Then spake Solomon--For the reassurance of the priests and people, the king reminded them that the cloud, instead of being a sign ominous of evil, was a token of approval.
The Lord said--not in express terms, but by a continuous course of action ( Exodus 13:21 , 24:16 , Numbers 9:15 ).

13. I have surely built thee an house--This is an apostrophe to God, as perceiving His approach by the cloud, and welcoming Him to enter as guest or inhabitant of the fixed and permanent dwelling-place, which, at His command, had been prepared for His reception.

14. the king turned his face about--From the temple, where he had been watching the movement of the mystic cloud, and while the people were standing, partly as the attitude of devotion, partly out of respect to royalty, the king gave a fervent expression of praise to God for the fulfilment of His promise ( 2 Samuel 7:6-16 ).

1 Kings 8:22-61 . HIS PRAYER.

22. Solomon stood before the altar--This position was in the court of the people, on a brazen scaffold erected for the occasion ( 2 Chronicles 6:13 ), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling ( 1 Kings 8:54 ; compare 2 Chronicles 6:24 ) and with uplifted hands, he performed the solemn act of consecration--an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [ 1 Kings 8:22-35 ], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law--and the burden of it--after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [ 1 Kings 8:56-61 ].

1 Kings 8:62-64 . HIS SACRIFICE OF PEACE OFFERING.

62. the king, and all Israel . . . offered sacrifice before the Lord--This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see 2 Chronicles 7:1 ). On remarkable occasions, the heathens sacrificed hecatombs (a hundred animals), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment.

63. So the king and all the children of Israel dedicated the house of the Lord--The dedication was not a ceremony ordained by the law, but it was done in accordance with the sentiments of reverence naturally associated with edifices appropriated to divine worship.

64. The same day did the king hallow the middle of the court--that is, the whole extent of the priests' court--the altar of burnt offerings, though large ( 2 Chronicles 4:1 ), being totally inadequate for the vast number of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinary season, in aid of the established altar, and removed at the conclusion of the sacred festival.

1 Kings 8:65 . THE PEOPLE JOYFUL.

65. from the entering in of Hamath unto the river of Egypt--that is, from one extremity of the kingdom to the other. The people flocked from all quarters.
seven days and seven days, even fourteen days--The first seven were occupied with the dedication, and the other seven devoted to the feast of tabernacles ( 2 Chronicles 7:9 ). The particular form of expression indicates that the fourteen days were not continuous. Some interval occurred in consequence of the great day of atonement falling on the tenth of the seventh month ( 1 Kings 8:2 ), and the last day of the feast of tabernacles was on the twenty-third ( 2 Chronicles 7:10 ), when the people returned to their homes with feelings of the greatest joy and gratitude "for all the goodness that the Lord had done for David his servant, and for Israel his people."