He said, “Blessed be Yahweh, the God of Israel, who spoke with his mouth to David my father, and has with his hands fulfilled it, saying, ‘Since the day that I brought my people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that my name might be there and I chose no man to be prince over my people Israel; but now I have chosen Jerusalem, that my name might be there; and I have chosen David to be over my people Israel.’ Now it was in the heart of David my father to build a house for the name of Yahweh, the God of Israel. But Yahweh said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart; nevertheless you shall not build the house; but your son who will come out of your body, he shall build the house for my name.’
“Yahweh has performed his word that he spoke; for I have risen up in the place of David my father, and sit on the throne of Israel, as Yahweh promised, and have built the house for the name of Yahweh, the God of Israel. There I have set the ark, in which is Yahweh’s covenant, which he made with the children of Israel.”
He stood before Yahweh’s altar in the presence of all the assembly of Israel, and spread out his hands (for Solomon had made a bronze platform, five cubits long, and five cubits wide, and three cubits high, and had set it in the middle of the court; and he stood on it, and knelt down on his knees before all the assembly of Israel, and spread out his hands toward heaven) and he said, “Yahweh, the God of Israel, there is no God like you in heaven or on earth; you who keep covenant and loving kindness with your servants who walk before you with all their heart; who have kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today.
Geneva Bible translators 1599 · Public Domain On vv4, 5, 8, 11, 12, 13, 15 Or, power.
Or, power.
Geneva Bible (1599) marginal notes — public domain.
Matthew Henry 1710 · Public Domain On v12 Solomon had, in the foregoing verses, signed and sealed,…
Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1 Kings 8) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.
I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, Ch2 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, Ch2 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, Ch2 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, Ch2 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (Ch2 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ecc 7:20.
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II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, Ch2 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee." Trouble will drive those to God who have said to him, Depart, Ch2 6:24, Ch2 6:26, Ch2 6:28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth.
III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, Ch2 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him - This is my beloved Son; but he says not now of any house, "This is my beloved place." 2. That God would hear and accept the prayers which should be made in or towards that place, Ch2 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens - The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, Ch2 6:23, Ch2 6:30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, Ch2 6:25, Ch2 6:27, Ch2 6:38, Ch2 6:39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (Ch2 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Lev 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (Ch2 6:35): Maintain their cause; and again, Ch2 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, Ch2 6:41, Ch2 6:42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Psa 132:8-10. He prayer (Ch2 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Psa 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, Ch2 6:42. [1.] His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] God's covenant with his father: Remember thy mercies of David thy servant - the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Psa 132:1, Psa 132:2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ: - "We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the lxx. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant." Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David," Isa 55:3 and Act 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 14 But thy son, &c. - Thus one sows, and…
But thy son, &c. - Thus one sows, and another reaps. And let not the wisest of men, think it any disparagement to pursue the good designs which those that went before them had laid.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 14 Verse 10. For the name of the Lord] "For…
Verse 10. For the name of the Lord] "For the name of the WORD of the Lord God of Israel." - Targum.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 14 2Ch 6:9. Thy son, he shall build the house,…
2Ch 6:9. Thy son, he shall build the house, &c. — Thus one sows and another reaps: and one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them had formed, and to build on their foundation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–14 Hands. Such external gestures promote attention in prayer; and…
Hands. Such external gestures promote attention in prayer; and hence were much used by holy people, at all times. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v13 Solomon had made a brazen scaffold--a sort of platform.…
Solomon had made a brazen scaffold--a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering.
upon it he stood, and kneeled down upon his knees--After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (Ch2 6:3-11). Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 7, 9, 11, 12, 14 4. who hath with his hands fulfilled that which…
4. who hath with his hands fulfilled that which he spake with his mouth to my father David] R.V. which spake with his mouth unto David my father, and hath with his hands fulfilled it. The A.V. has needlessly changed the order of the Hebrew.
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 On vv4, 5, 6, 9, 10, 11, 12, 13, 14 (4) Who hath with his hands fulfilled . .…
(4) Who hath with his hands fulfilled . . . David.—Literally, who spake (“promised,” 2Ch_6:10), by his mouth with David my father, and by his hands fulfilled. (See 1Ch_11:2; 1Ch_17:4-14.) The only variant in this verse is hands for hand. The unpointed text of Kings might be read in either way. (Comp. 2Ch_6:15, infr.)
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 On vv4, 5, 6, 7, 10, 12, 13, 14 (See 2Sa_7:4-17; 1Ch_11:2 1Ch_17:4-14) With his hands, with his…
(See 2Sa_7:4-17; 1Ch_11:2 1Ch_17:4-14) With his hands, with his mouth. Expressions like this, antithesis and all, remind how language formed itself in the concrete mould at first, from that, ever becoming more abstract as time grew. The ampler language of later date would be, Who hath indeed fulfilled that which he spake.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4, 6, 12 And he said, Blessed be the Lord God of…
2Ch_6:4-11
And he said, Blessed be the Lord God of Israel, who hath with His hands fulfilled that which He spake.
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The performance of Gods promise
I. That God deals with His people in all ages by way of promise. Adam, Abraham, David.
II. That the performance of this promise is a source of joy to them.
1. In revealing God to them.
2. In the actual bestowment of good to them.
III. That there are special seasons to testify to Gods goodness in the performance of His promise.
1. Conversion.
2. Restoration from sickness and danger.
3. Dedication of places of worship.
4. Times of special favour. (J. Wolfendale.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Solomon’s Dedicatory Prayer
Solomon’s Dedicatory Prayer
v. 12. And he stood before the altar of the Lord, facing the altar of burnt offerings, in the presence of all the congregation of Israel, and spread forth his hands, in a gesture of entreaty;
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v. 13. for Solomon had made a brazen scaffold, a pulpitlike platform, of five cubits long and five cubits broad and three cubits high (approximately nine by nine by five feet), and had set it in the midst of the court; and upon it he stood, visible to the entire multitude, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,
v. 14. and said, O Lord God of Israel, there is no God like Thee in the heaven nor in the earth, Jehovah being the only true God; which keepest covenant and showest mercy unto Thy servants that walk before Thee with all their hearts, ordering their entire lives in conformity with God’s holy will;
v. 15. Thou which hast kept with Thy servant David, my father, that which Thou hast promised him, and spakest with Thy mouth and hast fulfilled it with Thine hand, as it is this day, the finished Temple being a proof of the faithfulness of the Lord’s promises.
v. 16. Now, therefore, O Lord God of Israel, keep with Thy servant David, my father, continuing to fulfill His promises also in the future, that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel, 2Sa 7:12-16, yet so that thy children take heed to their way to walk in My Law, as thou hast walked before Me.
v. 17. Now, then, O Lord God of Israel, let Thy word be verified which Thou hast spoken unto Thy servant David. Mark that this is the proper and effective way of approaching the Lord, reminding Him of His promises and urging His own faithfulness.
v. 18. But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain Thee, how much less this house which I have built! The object of Solomon’s magnificent Temple was not to confine God to this one building, as the heathen did by erecting shrines for their idols, but to provide a place where His people might worship Him; the Temple was erected not for the Lord, but for the people.
v. 19. Have respect, therefore, to the prayer of Thy servant, literally, "turn Thou to the appeal of Thy servant," and to his supplication, O Lord, my God, to hearken unto the cry and the prayer which Thy servant prayeth before Thee, concerning the mode and the effectiveness of the public worship which was to be instituted in this Temple,
v. 20. that Thine eyes may be open upon this house day and night, upon the place whereof Thou hast said that Thou wouldest put Thy name there, in the Word proclaimed and in the prayers offered, to hearken unto the prayer which Thy servant prayeth toward this place, this building being at that time the one Temple in the entire world where the worship of Jehovah was publicly held.
v. 21. Hearken therefore unto the supplications of Thy servant and of Thy people Israel which they shall make toward this place; hear Thou from Thy dwelling-place, even from heaven; and when Thou hearest, forgive, this phase of God’s work, the forgiveness of sins, being prominent even at that time, just as all the sacrifices were but types of the great and only true Sacrifice, Jesus Christ. Special types of sins and special occasions of distress are now discussed.
v. 22. If a man sin against his neighbor, and an oath be laid upon him to make him swear, and the oath come before Thine altar in this house. the reference being to the practise of having men swear by or before the altar, where witnesses were not available, Mat 23:20, the oath in that case being equal to an imprecation calling down the curse of God in the event of a false oath,
v. 23. then hear Thou from heaven, and do, and judge Thy servants, by requiting the wicked, by recompensing his way upon his own head, letting the curse implied in his oath strike him, and by justifying the righteous, by giving him according to his righteousness.
v. 24. And if Thy people Israel be put to the worse before the enemy, utterly defeated and put to flight in battle, because they have sinned against Thee, and shall return and confess Thy name, and pray and make supplication before Thee in this house, making their prayer toward this Sanctuary, where the ark of God’s presence was stationed,
v. 25. then hear Thou from the heavens, and forgive the sin of Thy people Israel, and bring them again unto the land which Thou gavest to them and to their fathers.
v. 26. When the heaven is shut up, and there is no rain, droughts of this kind being expressly named as punishments of the Lord upon a disobedient people, because they have sinned against Thee, yet, if they pray toward this place, as was the custom of the Jews in all foreign countries, and confess Thy name and turn from their sin when Thou dost afflict them,
v. 27. then hear Thou from heaven, and forgive the sin of Thy servants and of Thy people Israel when Thou hast taught them the good way wherein they should walk, if they have learned the lesson intended to be conveyed to them by the Lord’s punishment, and send rain upon Thy land which Thou hast given unto Thy people for an inheritance.
v. 28. If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be, only a few of the curses being named here which are threatened Leviticus 26 and Deuteronomy 28 upon a stubborn and rebellious people,
v. 29. then, what prayer or what supplication soever shall be made of any man or of all thy people Israel, when everyone shall know his own sore and his own grief, coming to the knowledge of his sins and grieving over them in true repentance, and shall spread forth his hands in this house,
v. 30. then hear Thou from heaven, Thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart Thou knowest, He would be able to judge the sincerity of a man’s repentance, (for Thou only knowest the hearts of the children of men, since He, the Omniscient One, reads all the thoughts of the heart,)
v. 31. that they may fear Thee, to walk in Thy ways, so long as they live in the land, sustained by the fruit on the face of the land, which Thou gavest unto our fathers.
v. 32. Moreover, concerning the stranger, which is not of Thy people Israel, but Is come from a far country for Thy great name’s sake, becoming a proselyte to the Jewish faith, as, for instance, the eunuch of Queen Candace, Act 8:27, and Thy mighty hand, and Thy stretched-out arm; If they come and pray in this house,
v. 33. then hear Thou from the heavens, even from Thy dwelling place, and do according to all that the stranger calleth to Thee for, that all people of the earth may know Thy name, becoming acquainted with it through such missionaries, and fear Thee as doth Thy people Israel, and may know that this house which I have built Is called by Thy name, literally, Thy name is called upon this house, for it was consecrated by the fact that the Word of God was observed and proclaimed there.
v. 34. If Thy people go out to war against their enemies by the way that Thou shalt send them, and they pray unto Thee, from the country where their expedition might lead them, toward this city which Thou hast chosen, and the house which I have built for Thy name,
v. 35. then hear Thou from the heavens their prayer and their supplication and maintain their cause, giving them the victory over their enemies.
v. 36. If they sin against Thee, (for there is no man which sinneth not, that is a principle which has been held in the Church at all times,) and Thou be angry with them and deliver them over before their enemies, and they carry them away captives unto a land far off or near, as happened afterward with both divisions of the nation;
v. 37. yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto Thee in the land of their captivity, in true repentance over their sins, saying, We have sinned, we have done amiss, and have dealt wickedly, the formula which was afterward constantly used by the Jews in their public confessions of sins;
v. 38. if they return to Thee with all their heart and with all their soul in the land of their captivity whither they have carried them captives, and pray toward their land which Thou gavest unto their fathers, and toward the city which Thou hast chosen, and toward the house which I have built for Thy name, as it is related of Daniel, Dan 6:10,
v. 39. then hear Thou from the heavens, even from Thy dwelling-place, their prayer and their supplications, and maintain their cause, siding with them in the issue presented, and forgive Thy people which have sinned against Thee. In this way the Temple would become the central Sanctuary of the Jews, the one place where Jehovah’s presence would be revealed.
v. 40. Now, my God, let, I beseech Thee, Thine eyes be open, and let Thine ears be attent unto the prayer that is made in this place, both the present appeal and all prayers that would be made there in the future. For the entire prayer Cf 1Ki 8:23-53.
v. 41. Now, therefore, arise, O Lord God, into Thy resting-place, the fixed and permanent man a ion of the Temple, Thou and the ark of Thy strength, from which He would manifest His power in behalf of His people, a solemn summons to the Lord to take formal possession of His Sanctuary. Let Thy priests, O Lord God, be clothed with salvation, their white linen garments being expressive of the righteousness and moral beauty which the sacrifices they offered brought to the worshipers, and let Thy saints rejoice in goodness, being glad in the possession of the good and shouting for joy.
v. 42. O Lord God, turn not away the face of Thine anointed, namely, from Solomon, who was making this fervent appeal; remember the mercies of David, Thy servant, those promised to him, for whose fulfillment the king pleaded in faithful confidence. We believers of the New Testament have an even safer assurance that God will hear our prayers, if we but call to Him in the name of Jesus; for whosoever shall call upon the name of the Lord Jesus Christ shall be saved.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 7, 10, 12, 14 May Yahweh, the God of Israel, be praised
May Yahweh, the God of Israel, be praised
This can be stated in active form. AT: "Praise Yahweh, the God of Israel" (See: Active or Passive)
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David my father
King Solomon actually was one of King David's sons.
has fulfilled it
"has caused it to happen." The word "it" refers to what God had promised. AT: "has ensured that he fulfilled his promises" (See: Assumed Knowledge and Implicit Information)
with his own hands
The hand is a metonym for power. AT: "by his own power" (See: Metonymy)
in order for my name to be there
Here the metonym "my name" represents Yahweh's reputation, and his name being there represents people recognizing his greatness and worshiping him there. AT: "for people to worship me there" (See: Metonymy)
to be prince over my people Israel
Being "prince over people" represents ruling them. AT: "to rule my people Israel" (See: Metaphor)
so that my name might be there
Here the metonym "my name" represents Yahweh's reputation, and his name being there represents people recognizing his greatness and worshiping him there. AT: "so that people might worship me there" (See: Metonymy)
to be over my people Israel
Being "over" people represents ruling them. AT: "to rule my people Israel" (See: Metaphor)
translationWords
God
Israel
David
people of God
Egypt
tribe
name
prince
chosen one
Jerusalem
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 On vv4, 10 6:4-6 Israel’s history as God’s people, originated at the…
6:4-6 Israel’s history as God’s people, originated at the Exodus, reached a climax when God chose David to be king and Jerusalem to be his capital. Both the city and the dynasty were aspects of God’s promise to David (see 1 Chr 28:4; cp. 2 Sam 7:8-17; Ps 2:6-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.