“Moreover concerning the foreigner, who is not of your people Israel, when he comes out of a far country for your name’s sake
Parallel Translations
-
“Moreover concerning the foreigner, who is not of your people Israel, when he comes out of a far country for your name’s sake
-
Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name’s sake;
-
Moreover concerning the stranger that is not of Thy people Israel, when he shall come out of a far country for Thy name's sake—
Cross-references (18)
Passages linked to 1 Kings 8:41 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 10:1-2 When the queen of Sheba heard of the fame of Solomon concerning Yahweh’s name, she came to test him with hard questions. She came to Jerusalem with a very great caravan, with camels that bore spices, very much gold, and precious stones; and when she had come to Solomon, she talked with him about all that was in her heart.
- Exodus 18:8-12 Moses told his father-in-law all that Yahweh had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardships that had come on them on the way, and how Yahweh delivered them. Jethro rejoiced for all the goodness which Yahweh had done to Israel, in that he had delivered them out of the hand of the Egyptians. Jethro said, “Blessed be Yahweh, who has delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who has delivered the people from under the hand of the Egyptians. Now I know that Yahweh is greater than all gods because of the way that they treated people arrogantly.” Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God. Aaron came with all the elders of Israel, to eat bread with Moses’ father-in-law before God.
- Isaiah 56:3-7 Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.” For Yahweh says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant, I will give them in my house and within my walls a memorial and a name better than of sons and of daughters. I will give them an everlasting name that will not be cut off. Also the foreigners who join themselves to Yahweh to serve him, and to love Yahweh’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant, I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.”
- Acts 8:27-40 He arose and went; and behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. He was returning and sitting in his chariot, and was reading the prophet Isaiah. The Spirit said to Philip, “Go near, and join yourself to this chariot.” Philip ran to him, and heard him reading Isaiah the prophet, and said, “Do you understand what you are reading?” He said, “How can I, unless someone explains it to me?” He begged Philip to come up and sit with him. Now the passage of the Scripture which he was reading was this, “He was led as a sheep to the slaughter. As a lamb before his shearer is silent, so he doesn’t open his mouth. In his humiliation, his judgment was taken away. Who will declare His generation? For his life is taken from the earth.” The eunuch answered Philip, “Who is the prophet talking about? About himself, or about someone else?” Philip opened his mouth, and beginning from this Scripture, preached to him about Jesus. As they went on the way, they came to some water, and the eunuch said, “Behold, here is water. What is keeping me from being baptized?” He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn’t see him any more, for he went on his way rejoicing. But Philip was found at Azotus. Passing through, he preached the Good News to all the cities, until he came to Caesarea.
- Ruth 1:16 Ruth said, “Don’t urge me to leave you, and to return from following you, for where you go, I will go; and where you stay, I will stay. Your people will be my people, and your God my God.
- Ruth 2:11 Boaz answered her, “I have been told all about what you have done for your mother-in-law since the death of your husband, and how you have left your father, your mother, and the land of your birth, and have come to a people that you didn’t know before.
- 2 Kings 5:1-7 Now Naaman, captain of the army of the king of Syria, was a great man with his master, and honorable, because by him Yahweh had given victory to Syria: he was also a mighty man of valor, but he was a leper. The Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maiden; and she waited on Naaman’s wife. She said to her mistress, “I wish that my lord were with the prophet who is in Samaria! Then he would heal him of his leprosy.” Someone went in, and told his lord, saying, “The maiden who is from the land of Israel said this.” The king of Syria said, “Go now, and I will send a letter to the king of Israel.” He departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of clothing. He brought the letter to the king of Israel, saying, “Now when this letter has come to you, behold, I have sent Naaman my servant to you, that you may heal him of his leprosy.” When the king of Israel had read the letter, he tore his clothes, and said, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.”
- 2 Kings 5:16-17 But he said, “As Yahweh lives, before whom I stand, I will receive none.” He urged him to take it; but he refused. Naaman said, “If not, then, please let two mules’ burden of earth be given to your servant; for your servant will from now on offer neither burnt offering nor sacrifice to other gods, but to Yahweh.
- 2 Chronicles 6:32 “Moreover concerning the foreigner, who is not of your people Israel, when he comes from a far country for your great name’s sake, and your mighty hand, and your outstretched arm; when they come and pray toward this house;
- Isaiah 60:1-10 “Arise, shine; for your light has come, and Yahweh’s glory has risen on you. For, behold, darkness will cover the earth, and thick darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on you. Nations will come to your light, and kings to the brightness of your rising. “Lift up your eyes all around, and see: they all gather themselves together. They come to you. Your sons will come from far away, and your daughters will be carried in arms. Then you shall see and be radiant, and your heart will thrill and be enlarged; because the abundance of the sea will be turned to you. The wealth of the nations will come to you. A multitude of camels will cover you, the dromedaries of Midian and Ephah. All from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Yahweh. All the flocks of Kedar will be gathered together to you. The rams of Nebaioth will serve you. They will be accepted as offerings on my altar; and I will beautify my glorious house. “Who are these who fly as a cloud, and as the doves to their windows? Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them, for the name of Yahweh your God, and for the Holy One of Israel, because he has glorified you. “Foreigners will build up your walls, and their kings will serve you: for in my wrath I struck you, but in my favor I have had mercy on you.
- Matthew 2:1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying,
- Matthew 8:5 When he came into Capernaum, a centurion came to him, asking him,
- Matthew 8:10-11 When Jesus heard it, he marveled, and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven,
- Matthew 12:42 The Queen of the South will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here.
- Matthew 15:22-28 Behold, a Canaanite woman came out from those borders, and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!” But he answered her not a word. His disciples came and begged him, saying, “Send her away; for she cries after us.” But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.” But she came and worshiped him, saying, “Lord, help me.” But he answered, “It is not appropriate to take the children’s bread and throw it to the dogs.” But she said, “Yes, Lord, but even the dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.
- Luke 17:18 Were there none found who returned to give glory to God, except this foreigner?”
- John 12:20 Now there were certain Greeks among those that went up to worship at the feast.
- Acts 10:1-4 Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, “Cornelius!” He, fastening his eyes on him, and being frightened, said, “What is it, Lord?” He said to him, “Your prayers and your gifts to the needy have gone up for a memorial before God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain He meaneth such as should be turned from their…
He meaneth such as should be turned from their idolatry to serve the true God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 8:41 Moreover concerning a stranger, that [is] not…
1Ki 8:41 Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name’s sake;
Ver. 41. Moreover, concerning a stranger.] A proselyte, such as was the eunuch, {Act 8:27} Cornelius. {Act 10:1}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This may note either,
This may note either,
1. The end of his coming, that he may worship and glorify thy name; or rather,
Read full note →
2. The motive or occasion of his coming, which was the fame of God’s greatness, and power, and kindness to his people; as the following words explain it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Moreover, concerning a stranger that is not of thy…
Moreover, concerning a stranger that is not of thy people Israel,.... One of another country, not belonging to any of the tribes of Israel, yet having some knowledge of, and disposition to, the true worship of God:
but cometh out of a far country for thy name's sake; as the Ethiopian eunuch did, to pray to him, worship him, and offer such sacrifices as were allowed a Gentile to do, Lev 22:18 led thereunto by the fame of him, as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain A stranger - A proselyte. But cometh - That…
A stranger - A proselyte. But cometh - That he may worship, and glorify thy name.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 41. Moreover, concerning a stranger] The FIFTH case…
Verse 41. Moreover, concerning a stranger] The FIFTH case relates to heathens coming from other countries with the design to become proselytes to the true religion; that they might be received, blessed, and protected as the true Israelites, that the name of Jehovah might be known over the face of the earth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 8:41-42. Moreover, concerning a stranger — The case…
1Ki 8:41-42. Moreover, concerning a stranger — The case of an alien, who is not an Israelite is next mentioned; a proselyte that might come to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. He supposes there would be many such; that the fame of God’s great works which he had wrought for Israel; by which he had proved himself to be above all gods, nay, to be God alone, would reach distant countries. They shall hear of thy great name, and of thy strong hand — And this will bring such as are thinking and considerate among them to pray toward this house, that they may obtain the favour of a God that is able to confer on them real blessings.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Nothing is more remarkable in the Mosaic Law than…
Nothing is more remarkable in the Mosaic Law than its liberality with regard to strangers, both in general Exo 22:21; Lev 25:35; Deu 10:19 and in religious matters Num 15:14-16; Deu 31:12. It is quite in the spirit of these enactments that Solomon, having first prayed to God on behalf of his fellow-countrymen, should next go on to intercede for the strangers, and to ask for their prayers the same acceptance which he had previously begged for the prayers of faithful Israelites.
For thy name’s sake - i. e. “to visit the place where Thou hast set Thy name” (Compare Deu 12:5, Deu 12:11, etc.).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Stranger. God watches over all mankind; and oblations were…
Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm lxxi. 10. (Calmet) --- Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 41. Concerning a stranger — Moses had made provision…
41. Concerning a stranger — Moses had made provision for the pious Gentiles to worship and sacrifice at the tabernacle, (Num_15:14-16,) and Solomon presumes that strangers will of course learn of the God of Israel, and come to worship at his temple. That strangers did thus come we not only infer from such provisions being made for them in the Old Testament, but also know from the facts recorded Joh_12:20; Act_8:27.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 41. Moreover concerning a stranger] Consideration for the stranger…
41. Moreover concerning a stranger] Consideration for the stranger was a marked feature of the Jewish legislation. Cf. Exo_22:21; Exo_23:9; Exo_23:12, &c. So he is not to be excluded from spiritual privileges. Josephus makes Solomon enlarge on this characteristic thus: “And I do not ask from Thee this help for the Hebrews alone when they offend; but even if any come from the ends of the earth, or from any land whatever and wish in this place to make petition unto Thee, hearken and grant their request. For thus it will be known to all men that Thou hast wished this house to be built for Thee by us, and that we are not unnatural nor hostile to strangers, but gladly desire that Thy help and the advantage of Thy blessings should be shared by all.” The last sentence tells of the opinion, which in the days of Josephus prevailed among the heathen, that the Jews were haters of the rest of mankind. For this sentiment cf. Juvenal XIV. 103, 104. Tac. Hist. 1Ki_5:5.
for thy name’s sake] i.e. Having heard of Thy wondrous works performed for Israel.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (41-43) Moreover, concerning a stranger.—These verses in a striking…
(41-43) Moreover, concerning a stranger.—These verses in a striking digression (perhaps suggested by the general acknowledgment in the previous verse of God’s knowledge of every human heart), interpose in the series of references to Israel a prayer for the acceptance of the prayer of the “stranger” who should come from afar to confess the Lord Jehovah, and to “pray toward this house.” Such recognition of the stranger, not as an enemy or even a complete alien, but as in some sense capable of communion with the true God, was especially natural in Solomon; first, because in his days many strangers came from afar, drawn by the fame of his wisdom and magnificence, so that the old exclusiveness of the Israelites must have been greatly broken down; and next, because the character of the thought and writing of his age, searching (as in the books of Job, Proverbs, and Ecclesiastes) into the great religious problems which belong to man as man, naturally led to that wider view of the kingdom of God over all nations, which is worked out so strikingly in the writings of the prophets. That the case contemplated is probably not imaginary, is shown by the examples of King Hiram and the Queen of Sheba. Admiration of the glory of Israel would lead inevitably to some belief in, and “fear” of, the God of Israel; and it might well go on to the further result, here contemplated, of a fuller acknowledgment of the Lord Jehovah, and of the sacredness of the worship of His appointed Temple, which would tell silently on all the religions of the East. It was expressly provided for in the Law (Num_15:14-16): and in spite of the greater exclusiveness of the ages after the Captivity, heathen princes were often allowed to offer in the Temple. This recognition of the stranger from afar is different from the frequent recognition of the resident “stranger within their gates,” as being under the protection of God, and to be “loved” by those who had been “strangers in the land of Egypt” (Deu_10:18-19). But, like it, it nobly distinguished the Law of Israel from most ancient codes; it stood out as a striking, though often unheeded, protest against the hard exclusiveness of the Jewish temper; it was a tacit anticipation of the future gathering in of all nations to enjoy the blessing which was from the beginning expressly destined for “all families of the earth.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Moreover concerning a stranger, that is not of thy…
Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name"s sake; Solomon takes it for granted that such will come, and not without good reason, for the house was "exceeding magnifical" and destined to be "of fame and glory throughout all countries". (1Ch_22:5) And we can hardly doubt that in the visit of the Queen of Sheba we are to see one fulfilment of this anticipation. (Note the expression of ch. 10:1 "concerning the name of the Lord.") One who blessed God, as she did (ver. 9), would certainly pray towards the house. In the time of the second temple there were several instances of strangers (e.g., Alexander the Great, Ptolemy Philadelphus, and Seleucus; see Keil in loc.) worshipping the God of Jacob in Jerusalem.
HOMILIES BY J. WAITE Vers. 41-43.
Read full note →
The Stranger"s Interest in the Temple.
Kindly human sympathy is one of the most marked characteristics of this prayer of Solomon. This is seen in the way in which he enters into various supposed conditions of need and suffering among his people; takes the burden and the "plague" upon himself as if it were his own; a true intercessor on their behalf. His royalty assumes here the aspect of fatherhood. The model king is one in heart and interest with those over whom he rules. We are reminded, too, that before the "mercy seat" of God all human distinctions are lost. All suppliants stand on one common level, subject to the same dangers and necessities. All true prayer, therefore, is thus broad in its sympathies. But in this passage the king"s supplications take a wider range than the needs of his own people. He pleads for the "stranger," the foreigner from a "far country." This is strictly in harmony with the Divine economy of the time, however much it may seem to be otherwise. It is remarkable how much there was in the Mosaic law that was expressly intended to enforce on the people a generous regard for those who were beyond their pale. They were commanded not to "vex a stranger", (Exo_22:21) to relieve his poverty, (Lev_25:35) even to "love" him as "God loveth him in giving him iced and raiment", (Deu_10:18, Deu_10:19) and all this in memory of the fact that they themselves were once "strangers in the land of Egypt." Strangers, moreover were to be permitted to hear the solemn reading of the law in the "year of release", (Deu_31:12) and to offer sacrifices on the same conditions as themselves. "One law and one manner shall be for you and for the stranger that sojourneth with you". (Num_15:16) So that Solomon gave expression to the spirit of the dispensation to which he belonged when he thus prayed. Certain broad truths underlie this prayer
I JEHOVAH"S UNIVERSAL SOVEREIGNTY. He is the "God of the whole earth," and not merely of any particular portion of it. (Isa_54:5) "Is he the God of the Jews only and not of the Gentries?" (Rom_3:29) "The God of the spirits of all flesh". (Num_16:22) The whole Mosaic economy was built on the grand truth of the unity and absolute worldwide supremacy of Jehovah. The heathen according to their principle of local deities, might acknowledge the God of the Hebrews as having authority over his own, but a Hebrew who should in any way recognize the gods of other nations and think of Jehovah merely as a national deity could be a traitor to the commonwealth. The only living and true God can have no rival. The gods of the nations are idols, and "an idol is nothing in the world lying vanity," a vile "abomination." "The things which the Gentiles sacrifice they sacrifice to demons and not to 1Co_8:4, 5 10:20. To "know God," to have "him whom they ignorantly worship" declared to them, is "eternal life" to men. The absence of this knowledge is death. The curse and misery of the world is that it "knows not its God." Solomon here dimly recognizes this truth; and the case he contemplates is that of some child of the Universal Father in whom the sense of need has been awakened, "coming from a far country" to "seek the Lord, if haply he may feel after him and find him". (Act_17:27, Act_17:28)
II THE REPRESENTATIVE CHARACTER OF ISRAEL. They were a representative people in two respects.
1. Inasmuch as they were called to bear witness to the glory of the "great name" of Jehovah. His name is the symbol of His personality, the attributes of His being and character spirituality, purity, righteousness, love, etc. Their mission was to make known to mankind the God who had revealed Himself in wondrous forms to them. How they failed to rise to the height of this mission their national history only too sadly tells. The utterances of the psalmists and prophets are full of the spirit of it, but all this was far above the comprehension of the great mass of the people. They utterly mistook the meaning of the distinction conferred upon them, and God taught them by the discipline of subjection and captivity the lesson that in the day of their national glory they failed to learn. In this mission as a witness Israel was a type of the Christian Church. Christ declared the Father"s name to His disciples and He sent them forth on an errand like His. (Joh_17:18-26) How grand a vocation, to reflect the glory of His "great name" on the world"s darkness, to say to the nations, "Behold your God!
2. They were a representative people also in the sense that in their history God illustrated the general method and the uniform laws of His moral government. The "strong hand and the stretched out arm" here suggests the marvellous manifestation of Divine power that marked the career of the people from the beginning, the whole course of providential training and moral discipline through which they passed. But the principles on which God deals with one nation are the principles on which He deals with all. He is no "respecter of persons." The history of the "chosen people" unfolds His universal purpose and plan, illustrates unvarying laws, the conditions of all personal, social, and national life. And so it comes to pass that after every review of Israel"s experiences we may say, "Now all these things happened unto them for ensamples," etc. (1Co_10:11)
III THE ATTRACTION OF THE TEMPLE FOR ALL LONGING HUMAN HEARTS AS THE SCENE OF GRACIOUS DIVINE MANIFESTATION. That which made it the centre of interest to pious Jews made it so also to earnest souls of other lands. The truth and mercy symbolized and enshrined there promises, atoning sacrifices, benedictions answered to universal needs of humanity. Solomon supposes a case in which the vague sense of this should lead the "stranger in a far off land" to look with longing eyes, or to bend his steps, towards "the house over which God"s name is called." We have no historical record of strangers actually worshipping in the first temple as they did in that built after the captivity; but God said, "My house shall be called a house of prayer for all people"; (Isa_56:6, 7 Mar_11:17) and there may have been many who, with a far reaching hand of faith, "took hold of His covenant" as established there.
IV THE RESPONSE GOD GAVE TO EVERY TRUE SUPPLIANT, WHOEVER HE MIGHT BE. "Hear thou in heaven thy dwelling place," etc. This intercessory prayer, we may be sure, was answered. God does not awaken holy yearnings in any soul that He will not satisfy. "In every nation, he that feareth him," etc. The sovereignty that reigns over all lands is that of Almighty Love. There is room in the infinite Father"s heart for all, even the far. off "stranger," and "the same Lord over all is rich unto all that call upon him. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 your mighty hand, and your raised arm
your mighty hand, and your raised arm
These two phrases mean basically the same thing and refer to God's power. (See: Doublet and Metonymy)
Read full note →
this house I have built is called by your name
The phrase "is called by your name" shows that God possesses and owns the house. This can be stated in active form. AT: "you own this house that I have built" (See: Active or Passive)
translationWords
alien
name
might
hand
temple
people group
fear
house
call
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:41-43 Solomon asked that non-Israelites would learn to fear…
8:41-43 Solomon asked that non-Israelites would learn to fear the Lord and live in relationship with him. Solomon realized that Israel must properly represent the Lord to those outside the covenant (see Gen 12:7; Ps 102:15; Hab 2:14; Matt 28:19).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.