1 Kings (3 Kings) 8
Commentary from 10 fathers
in the month of Athanin.
ἐν μηνὶ ᾿Αθανίν.
И҆ собра́шасѧ ко царю̀ соломѡ́нꙋ всѝ лю́дїе і҆и҃лєвы въ мцⷭ҇ъ а҆ѳані́мъ въ пра́здникъ: се́й є҆́сть мцⷭ҇ъ седмы́й.
And the priests took up the ark,
καὶ ᾖραν οἱ ἱερεῖς τὴν κιβωτὸν
И҆ прїидо́ша всѝ старѣ̑йшины і҆и҃лєвы, и҆ взѧ́ша і҆ере́є кївѡ́тъ,
and the tabernacle of testimony, and the holy furniture that was in the tabernacle of testimony.
καὶ τὸ σκήνωμα τοῦ μαρτυρίου καὶ τὰ σκεύη τὰ ἅγια τὰ ἐν τῷ σκηνώματι τοῦ μαρτυρίου,
и҆ вознесо́ша кївѡ́тъ гдⷭ҇ень, и҆ ски́нїю свидѣ́нїѧ, и҆ всѧ̑ сосꙋ́ды ст҃ы̑ѧ ꙗ҆̀же во ски́нїи свидѣ́нїѧ: и҆ вознесо́ша ѧ҆̀ і҆ере́є и҆ леѵі́ти.
And the king and all Israel [were occupied] before the ark, sacrificing sheep [and] oxen, without number.
καὶ ὁ βασιλεὺς καὶ πᾶς ᾿Ισραὴλ ἔμπροσθεν τῆς κιβωτοῦ θύοντες πρόβατα καὶ βόας ἀναρίθμητα.
Ца́рь же соломѡ́нъ и҆ ве́сь собо́ръ і҆и҃льскїй, собра́вшесѧ къ немꙋ̀, съ ни́мъ пред̾ кївѡ́томъ жрѧ́хꙋ волы̀ и҆ ѻ҆́вцы несочтє́нны, безчи́слєнны ѿ мно́жества.
And the priests bring in the ark into its place, into the oracle of the house, even into the holy of holies, under the wings of the cherubs.
καὶ εἰσφέρουσιν οἱ ἱερεῖς τὴν κιβωτὸν εἰς τὸν τόπον αὐτῆς εἰς τὸ δαβὶρ τοῦ οἴκου, εἰς τὰ ἅγια τῶν ἁγίων ὑπὸ τὰς πτέρυγας τῶν Χερουβίμ·
И҆ внесо́ша і҆ере́є кївѡ́тъ завѣ́та гдⷭ҇нѧ на мѣ́сто є҆гѡ̀ во даві́ръ хра́ма, во ст҃а̑ѧ ст҃ы́хъ, под̾ кри́ла херꙋві́мѡвъ.
For the cherubs spread out their wings over the place of the ark, and the cherubs covered the ark and its holy things above.
ὅτι τὰ Χερουβὶμ διαπεπετασμένα ταῖς πτέρυξιν ἐπὶ τὸν τόπον τῆς κιβωτοῦ, καὶ περιεκάλυπτον τὰ Χερουβὶμ ἐπὶ τὴν κιβωτὸν καὶ ἐπὶ τὰ ἅγια αὐτῆς ἐπάνωθεν,
Херꙋві́ми бо бѣ́ша распросте́рше крилѣ̑ над̾ мѣ́стомъ кївѡ́та: и҆ ѡ҆крыва́хꙋ херꙋві́ми над̾ кївѡ́томъ и҆ над̾ ст҃ы́ми є҆гѡ̀ сверхꙋ̀.
And the holy staves projected, and the ends of the holy staves appeared out of the holy places in front of the oracle, and were not seen without.
καὶ ὑπερεῖχον τὰ ἡγιασμένα, καὶ ἐνεβλέποντο αἱ κεφαλαὶ τῶν ἡγιασμένων ἐκ τῶν ἁγίων εἰς πρόσωπον τοῦ δαβὶρ καὶ οὐκ ὠπτάνοντο ἔξω.
И҆ ѡ҆бдержа́ста ѡ҆свѧщє́наѧ: и҆ зрѧ́хꙋсѧ главы̑ ѡ҆свѧще́нныхъ ѿ ст҃ы́хъ къ лицꙋ̀ даві́ра, и҆ не ꙗ҆влѧ́хꙋсѧ внѣ̀.
"And when the poles protruded, and the ends of them appeared, etc." [1 Kings 8:8] As the ark was brought into the holy of holies, it is said: And when the poles protruded, and the ends of them appeared outside the sanctuary before the oracle, they no longer appeared outside; this is written more clearly in the volume of Chronicles. The ends of the poles, he says, with which they carried the ark, since they were a little longer, appeared before the oracle. But if anyone had been slightly outside, they could not see them (II Chron. V). Where it should be noted that even if the ends of the poles appeared to those who came closer and looked more carefully before the oracle, it was not possible for the very ends of them to protrude before the oracle, because it was indeed necessary, with the oracle closed and the veil hung before the doors, for the poles themselves also to be hidden entirely within along with the ark and the cherubim. This could not happen if the poles protruding further did not allow space for the doors to be shut. The positioning of the poles which Scripture has taken care to explain so diligently is not without reason, but rather with great consideration of a sacrament. For it is evident that the outer house of the temple designates the Church journeying on earth, while the holy of holies designates the internal happiness of the heavenly homeland. Likewise, the ark brought into the holy of holies typifies the assumed humanity of Christ, brought within the veil of the heavenly kingdom; and the poles with which the same ark was carried typically denote the preachers of the word, through whom He was made known to the world. Now in the ark there was a golden urn holding manna, which in the man Christ all the fullness of divinity dwells bodily. There was Aaron's rod, which had blossomed again after being cut off, signifying that all the power of judgment belongs to Him, whose judgment in the humility of His passion seemed to be removed. There were also the tablets of the covenant, because in Him are hidden all the treasures of wisdom and knowledge. Attached to it were the carrying poles, by which it was carried, signifying the teachers who formerly labored in the word of Christ, now rejoice in the present vision of the glory of Christ. For what one of them said of himself: "I desire to depart and be with Christ" (Philippians 2), he undoubtedly left to be understood of all the companions of his work. The ends of the poles appeared outside in front of the oracle not always, but when the doors of the same oracle happened to be opened; and this not to everyone, but only to those who, approaching closer, diligently strive to behold the things inside. But the ark itself, what it was like and how it was placed, was allowed to be seen only by those who had entered the oracle, because none of the saints still in this life, even if they are highly elevated in mind, but only the citizens of that homeland fully behold the glory of their Redeemer there. The poles and the ark are also stored together in the oracle, signifying that even now the perfect elect who have gone before us into the hidden presence of God, from the turmoil of men, are also hidden. Nevertheless, the ends of the poles are sometimes seen through the open oracle by those who approach, when divine grace grants to the more perfect and to those who purify the eye of their heart with all intention, some glimpse of the joy of the citizens above; which certainly is not granted to those who have retreated a little further, because as much as they remain outwardly empty of mind, so much less do they see the internal joys.
Questions on the Book of Kings #14
There was nothing in the ark except the two tables of stone, the tables of the covenant which Moses put [there] in Choreb, which [tables] the Lord made [as a covenant] with the children of Israel in their going forth from the land of Egypt.
οὐκ ἦν ἐν τῇ κιβωτῷ πλὴν δύο πλάκες λίθιναι, πλάκες τῆς διαθήκης, ἃς ἔθηκεν ἐκεῖ Μωυσῆς ἐν Χωρήβ, ἃς διέθετο Κύριος μετὰ τῶν υἱῶν ᾿Ισραὴλ ἐν τῷ ἐκπορεύεσθαι αὐτοὺς ἐκ γῆς Αἰγύπτου.
Не бѣ̀ въ кївѡ́тѣ то́кмѡ двѣ̀ скрижа̑ли ка́мєнны, скрижа̑ли завѣ́та, и҆̀хже положѝ мѡѷсе́й въ хѡри́вѣ, ꙗ҆̀же завѣща̀ гдⷭ҇ь со сына́ми і҆и҃левыми, внегда̀ и҆сходи́ти и҆̀мъ ѿ землѝ є҆гѵ́петскїѧ.
The words “there was nothing in the ark except the two tablets of stone” does not mean that the author did not know that there were also the jar [containing the manna], the staff [of Aaron], and so forth. He simply wants to signify all the rest by mentioning the most important part, because he writes for the Jews who already knew the other objects.
Books of Sessions 1 Kings 8:9
And it came to pass when the priests departed out of the holy place, that the cloud filled the house.
καὶ ἐγένετο ὡς ἐξῆλθον οἱ ἱερεῖς ἐκ τοῦ ἁγίου, καὶ ἡ νεφέλη ἔπλησε τὸν οἶκον·
И҆ бы́сть є҆гда̀ и҆зыдо́ша і҆ере́є и҆з̾ свѧти́лища, и҆ ѡ҆́блакъ и҆спо́лни хра́мъ гдⷭ҇ень,
And the priests could not stand to minister because of the cloud, because the glory of the Lord filled the house.
καὶ οὐκ ἠδύναντο οἱ ἱερεῖς στήκειν λειτουργεῖν ἀπὸ προσώπου τῆς νεφέλης, ὅτι ἔπλησε δόξα Κυρίου τὸν οἶκον.
и҆ не можа́хꙋ і҆ере́є ста́ти слꙋжи́ти ѿ лица̀ ѡ҆́блака, ꙗ҆́кѡ и҆спо́лни сла́ва гдⷭ҇нѧ хра́мъ.
And the king turned his face, and the king blessed all Israel, (and the whole assembly of Israel stood:)
Καὶ ἀπέστρεψεν ὁ βασιλεὺς τὸ πρόσωπον αὐτοῦ, καὶ εὐλόγησεν ὁ βασιλεὺς πάντα ᾿Ισραήλ, καὶ πᾶσα ἐκκλησία ᾿Ισραὴλ εἱστήκει·
И҆ ѡ҆братѝ ца́рь лицѐ своѐ и҆ благословѝ ца́рь всего̀ і҆и҃лѧ: ве́сь же собо́ръ і҆и҃левъ стоѧ́ше.
While the king prayed and blessed the people, he stood on a pillar of bronze whose height was five cubits and whose width was two cubits. He climbed it by means of a flight of steps. All the kings stood on it when they needed to speak to the people. This is why [the Scripture] says, “And when she looked up, Jehoash stood on the pillar, according to the royal custom.”
Books of Sessions 1 Kings 8:14
and he said, Blessed [be] the Lord God of Israel to-day, who spoke by his mouth concerning David my father, and has fulfilled it with his hands, saying,
καὶ εἶπεν· εὐλογητὸς Κύριος ὁ Θεὸς ᾿Ισραὴλ σήμερον, ὃς ἐλάλησεν ἐν τῷ στόματι αὐτοῦ περὶ Δαυὶδ τοῦ πατρός μου καὶ ἐν ταῖς χερσὶν αὐτοῦ ἐπλήρωσε λέγων·
И҆ речѐ (ца́рь): блгⷭ҇ве́нъ гдⷭ҇ь бг҃ъ і҆и҃левъ дне́сь, и҆́же гл҃а ᲂу҆сты̑ свои́ми ѡ҆ даві́дѣ ѻ҆тцѣ̀ мое́мъ и҆ рꙋка́ма свои́ма и҆спо́лни, гл҃ѧ:
From the day that I brought out my people Israel out of Egypt, I have not chosen a city in [any] one tribe of Israel to build a house, so that my name should be there: but I chose Jerusalem that my name should be there, and I chose David to be over my people Israel.
ἀφ᾿ ἧς ἡμέρας ἐξήγαγον τὸν λαόν μου τὸν ᾿Ισραὴλ ἐξ Αἰγύπτου, οὐκ ἐξελεξάμην ἐν πόλει ἐν ἑνὶ σκήπτρῳ ᾿Ισραὴλ τοῦ οἰκοδομῆσαι οἶκον τοῦ εἶναι τὸ ὄνομά μου ἐκεῖ. καὶ ἐξελεξάμην ἐν ῾Ιερουσαλὴμ εἶναι τὸ ὄνομά μου ἐκεῖ· καὶ ἐξελεξάμην τὸν Δαυὶδ τοῦ εἶναι ἐπὶ τὸν λαόν μου τὸν ᾿Ισραήλ.
ѿ днѐ во́ньже и҆зведо́хъ лю́ди моѧ̑ і҆и҃лѧ и҆з̾ є҆гѵ́пта, не и҆збра́хъ гра́да ѿ всѣ́хъ племе́нъ і҆и҃левыхъ на созда́нїе хра́мꙋ, є҆́же бы́ти и҆́мени моемꙋ̀ та́мѡ: но и҆збра́хъ во і҆ерⷭ҇ли́мѣ бы́ти и҆́мени моемꙋ̀ та́мѡ: и҆ и҆збра́хъ даві́да бы́ти є҆мꙋ̀ властели́нꙋ над̾ людьмѝ мои́ми і҆и҃лемъ:
And it was in the heart of my father to build a house to the name of the Lord God of Israel.
καὶ ἐγένετο ἐπὶ τῆς καρδίας τοῦ πατρός μου οἰκοδομῆσαι οἶκον τῷ ὀνόματι Κυρίου Θεοῦ ᾿Ισραήλ.
и҆ бы́сть на се́рдцы ѻ҆тцꙋ̀ моемꙋ̀ даві́дꙋ, є҆́же созда́ти хра́мъ и҆́мени гдⷭ҇а бг҃а і҆и҃лева,
And the Lord said to David my father, Forasmuch as it came into thine heart to build a house to my name, thou didst well that it came upon thine heart.
καὶ εἶπε Κύριος πρὸς Δαυὶδ τὸν πατέρα μου· ἀνθ᾿ ὧν ἦλθεν ἐπὶ τὴν καρδίαν σου τοῦ οἰκοδομῆσαι οἶκον τῷ ὀνόματί μου, καλῶς ἐποίησας ὅτι ἐγενήθη ἐπὶ τὴν καρδίαν σου·
и҆ речѐ гдⷭ҇ь къ даві́дꙋ ѻ҆тцꙋ̀ моемꙋ̀: поне́же взы́де на се́рдце твоѐ є҆́же созда́ти хра́мъ и҆́мени моемꙋ̀, до́брѣ сотвори́лъ є҆сѝ, ꙗ҆́кѡ бы́сть на се́рдцы твое́мъ:
Nevertheless thou shalt not build the house, but thy son that has proceeded out of thy bowels, he shall build the house to my name.
πλὴν σὺ οὐκ οἰκοδομήσεις τὸν οἶκον, ἀλλ᾿ ἢ ὁ υἱός σου ὁ ἐξελθὼν ἐκ τῶν πλευρῶν σου, οὗτος οἰκοδομήσει τὸν οἶκον τῷ ὀνόματί μου.
ѻ҆ба́че ты̀ не сози́ждеши хра́ма, но ра́звѣ сы́нъ тво́й, и҆́же и҆зы́де и҆з̾ чре́слъ твои́хъ, то́й сози́ждетъ хра́мъ и҆́мени моемꙋ̀:
And the Lord has confirmed the word that he spoke, and I am risen up in the place of my father David, and I have sat down on the throne of Israel, as the Lord spoke, and I have built the house to the name of the Lord God of Israel.
καὶ ἀνέστησε Κύριος τὸ ῥῆμα αὐτοῦ, ὃ ἐλάλησε, καὶ ἀνέστην ἀντὶ Δαυὶδ τοῦ πατρός μου καὶ ἐκάθισα ἐπὶ τοῦ θρόνου ᾿Ισραήλ, καθὼς ἐλάλησε Κύριος, καὶ ᾠκοδόμησα τὸν οἶκον τῷ ὀνόματι Κυρίου Θεοῦ ᾿Ισραήλ.
и҆ возста́ви гдⷭ҇ь гл҃го́лъ сво́й є҆го́же гл҃а: и҆ воста́хъ вмѣ́стѡ даві́да ѻ҆тца̀ моегѡ̀, и҆ сѣдо́хъ на престо́лѣ і҆и҃левѣ, ꙗ҆́коже гл҃а гдⷭ҇ь, и҆ созда́хъ хра́мъ и҆́мени гдⷭ҇а бг҃а і҆и҃лева,
And I have set there a place for the ark, in which is the covenant of the Lord, which the Lord made with our fathers, when he brought them out of the land of Egypt.
καὶ ἐθέμην ἐκεῖ τόπον τῇ κιβωτῷ, ἐν ᾗ ἐστιν ἐκεῖ διαθήκη Κυρίου, ἣν διέθετο Κύριος μετὰ τῶν πατέρων ἡμῶν ἐν τῷ ἐξαγαγεῖν αὐτὸν αὐτοὺς ἐκ γῆς Αἰγύπτου.
и҆ поста́вихъ та́мѡ мѣ́сто кївѡ́тꙋ, въ не́мже є҆́сть та́мѡ завѣ́тъ гдⷭ҇ень, є҆го́же завѣща̀ гдⷭ҇ь со ѻ҆тцы̑ на́шими во и҆звожде́нїи и҆́хъ и҆з̾ землѝ є҆гѵ́петскїѧ.
And Solomon stood up in front of the altar before all the congregation of Israel; and he spread out his hands toward heaven:
Καὶ ἀνέστη Σαλωμὼν κατὰ πρόσωπον τοῦ θυσιαστηρίου Κυρίου ἐνώπιον πάσης ἐκκλησίας ᾿Ισραὴλ καὶ διεπέτασε τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανόν,
И҆ ста̀ соломѡ́нъ пред̾ лице́мъ ѻ҆лтарѧ̀ гдⷭ҇нѧ пред̾ всѣ́мъ собо́ромъ і҆и҃левымъ и҆ воздви́же рꙋ́цѣ своѝ на не́бо,
22–23Now notice that Solomon did not only pray for his people but also for the foreigners and the strangers who distrusted the nation of Israel and were often hostile to it, so that the son of David might show the God of David to everyone in general, by praying for his enemies and by speaking ahead of time for us those future words: “But I say to you, Love your enemies and pray for those who persecute you.”
On the First Book of Kings 8:21
and he said, Lord God of Israel, there is no God like thee in heaven above and on the earth beneath, keeping covenant and mercy with thy servant who walks before thee with all his heart;
καὶ εἶπε· Κύριε ὁ Θεὸς ᾿Ισραήλ, οὐκ ἔστιν ὡς σὺ Θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω, φυλάσσων διαθήκην καὶ ἔλεος τῷ δούλῳ σου τῷ πορευομένῳ ἐνώπιόν σου ἐν ὅλῃ τῇ καρδίᾳ αὐτοῦ,
и҆ речѐ: гдⷭ҇и бж҃е і҆и҃левъ, нѣ́сть ꙗ҆́коже ты̀ бг҃ъ на нб҃сѝ горѣ̀ и҆ на землѝ ни́зꙋ, хранѧ́й завѣ́тъ и҆ млⷭ҇ть рабꙋ̀ твоемꙋ̀ ходѧ́щемꙋ пред̾ тобо́ю всѣ́мъ се́рдцемъ свои́мъ,
which thou hast kept toward thy servant David my father: for thou hast spoken by thy mouth and thou hast fulfilled it with thine hands, as [at] this day.
ἃ ἐφύλαξας τῷ δούλῳ σου Δαυὶδ τῷ πατρί μου· καὶ γὰρ ἐλάλησας ἐν τῷ στόματί σου καὶ ἐν χερσί σου ἐπλήρωσας ὡς ἡ ἡμέρα αὕτη.
ꙗ҆̀же сохрани́лъ є҆сѝ рабꙋ̀ твоемꙋ̀ даві́дꙋ ѻ҆тцꙋ̀ моемꙋ̀: и҆́бо гл҃алъ є҆сѝ ᲂу҆сты̑ твои́ми и҆ рꙋка́ма твои́ма соверши́лъ є҆сѝ, ꙗ҆́коже де́нь се́й:
And now, O Lord God of Israel, keep for thy servant David my father, [the promises] which thou hast spoken to him, saying, There shall not be taken from thee a man sitting before me on the throne of Israel, provided only thy children shall take heed to their ways, to walk before me as thou hast walked before me.
καὶ νῦν, Κύριε ὁ Θεὸς ᾿Ισραήλ, φύλαξον τῷ δούλῳ σου Δαυὶδ τῷ πατρί μου ἃ ἐλάλησας αὐτῷ λέγων· οὐκ ἐξαρθήσεταί σου ἀνὴρ ἐκ προσώπου μου καθήμενος ἐπὶ θρόνου ᾿Ισραήλ, πλὴν ἐὰν φυλάξωνται τὰ τέκνα σου τὰς ὁδοὺς αὐτῶν τοῦ πορεύεσθαι ἐνώπιόν μου, καθὼς ἐπορεύθης ἐνώπιον ἐμοῦ.
и҆ нн҃ѣ, гдⷭ҇и бж҃е і҆и҃левъ, сохранѝ рабꙋ̀ твоемꙋ̀ даві́дꙋ ѻ҆тцꙋ̀ моемꙋ̀, ꙗ҆̀же ре́клъ є҆сѝ є҆мꙋ̀, гл҃ѧ: не ѡ҆скꙋдѣ́етъ мꙋ́жъ ѿ лица̀ моегѡ̀ сѣдѧ́й на престо́лѣ і҆и҃левѣ, то́кмѡ а҆́ще сохранѧ́тъ ча̑да твоѧ̑ пꙋти̑ своѧ̑, є҆́же ходи́ти предо мно́ю, ꙗ҆́коже ходи́лъ є҆сѝ предо мно́ю:
And now, O Lord God of Israel, let, I pray thee, thy word to David my father be confirmed.
καὶ νῦν, Κύριε ὁ Θεὸς ᾿Ισραήλ, πιστωθήτω δὴ τὸ ρῆμά σου τῷ Δαυὶδ τῷ πατρί μου.
и҆ нн҃ѣ, гдⷭ҇и бж҃е і҆и҃левъ, да ᲂу҆вѣ́ритсѧ гл҃го́лъ тво́й, є҆го́же ре́клъ є҆сѝ даві́дꙋ ѻ҆тцꙋ̀ моемꙋ̀:
But will God indeed dwell with men upon the earth? if the heaven and heaven of heavens will not suffice thee, how much less even this house which I have built to thy name?
ὅτι εἰ ἀληθῶς κατοικήσει ὁ Θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς; εἰ ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσί σοι, πλὴν καὶ ὁ οἶκος οὗτος, ὃν ᾠκοδόμησα τῷ ὀνόματί σου;
ꙗ҆́кѡ а҆́ще и҆́стиннѡ всели́тсѧ бг҃ъ съ челѡвѣ́ки на землѝ; а҆́ще нб҃о и҆ нб҃о нб҃сѐ не довлѣ́ютъ тѝ, кольмѝ па́че хра́мъ се́й, є҆го́же созда́хъ и҆́мени твоемꙋ̀;
Solomon the son of David, in the books styled The Reigns of the Kings, comprehending not only that the structure of the true temple was celestial and spiritual but had also a reference to the flesh, which he who was both the son and the Lord of David was to build up, both for his own presence, where, as a living image, he resolved to make his shrine, and for the church that was to rise up through the union of faith, says expressly, “Will God in very deed dwell with humans on the earth?” He dwells on the earth clothed in flesh, and his abode with humans is effected by the conjunction and harmony that obtain among the righteous and that build … a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter does not hesitate to say, “You also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” And with reference to the body, which by circumscription he consecrated as a hallowed place for himself on earth, he said, “Destroy this temple, and in three days I will raise it up again.” The Jews therefore said, “In forty-six years was this temple built, and will you raise it up in three days?” “But he spoke of the temple of his body.”
Fragments Not Given in the Oxford Edition
Afterwards Solomon, hearing his father David say these things, and having built a wondrous house and foreseeing him who would come to it, says in astonishment, “Is it then to be thought that God should indeed dwell on earth?” Yes, says David in anticipation in the psalm inscribed “For Solomon,” wherein it is said, “He shall be like rain coming down on the fleece”; “rain” because of his heavenly origin but “on the fleece” because of his humanity. For rain, falling on fleece, falls noiselessly; so that, the mystery of his birth being unknown, the wise men said, “Where is he that is born king of the Jews?” And Herod, being troubled, inquired concerning him who had been born, and said, “Where is the Christ born?”
Catechetical Lecture 12:9
Therefore, the one God, the Father and the Son and the Holy Spirit, fills up the whole, contains the whole; as the whole is in each thing, so the whole is in everything; as the whole is in small things, so the whole is in the largest creatures. This is true of nature but not of grace. When it creates human beings, it does not by the same act save them. While it makes them, it does not by the same act remake them. While it makes that sun to rise over the good and the evil, it does not do the same when the sun of justice rises on those on whom the light, not of the flesh but of the heart, is poured by the gift of prevenient mercy. As it belongs to all to be born through nature, it does not in the same way belong to all to be reborn through grace. Since the Father and the Son and the Holy Spirit by nature are one God, eternal and infinite, there is nothing in heaven, nothing on earth, nothing above the heavens, nothing in any nature that he made that has not been made, where the same one God, Father, Son and Holy Spirit, could be missing. In God, just as there is no mutability of times, so there is no spatial capacity. As Solomon truly said at the dedication of the temple in these words: “Even heaven and the highest cannot contain you, much less this house that I have built.”
Letter (fulgentius to Scarila) 10.7
Yet, O Lord God of Israel, thou shalt look upon my petition, to hear the prayer which thy servant prays to thee in thy presence this day,
καὶ ἐπιβλέψῃ ἐπὶ τὴν δέησίν μου, Κύριε ὁ Θεὸς ᾿Ισραήλ, ἀκούειν τῆς προσευχῆς, ἧς ὁ δοῦλός σου προσεύχεται ἐνώπιόν σου πρός σε σήμερον,
и҆ да при́зриши на моли́твꙋ мою̀, гдⷭ҇и бж҃е і҆и҃левъ, послꙋ́шати моли́твы, є҆́юже мо́литсѧ ра́бъ тво́й пред̾ тобо́ю къ тебѣ̀ дне́сь,
that thine eyes may be open toward this house day and night, even toward the place which thou saidst, My name shall be there, to hear the prayer which thy servant prays at this place day and night.
τοῦ εἶναι τοὺς ὀφθαλμούς σου ἠνεῳγμένους εἰς τὸν οἶκον τοῦτον ἡμέρας καὶ νυκτός, εἰς τὸν τόπον, ὃν εἶπας· ἔσται τὸ ὄνομά μου ἐκεῖ, τοῦ εἰσακούειν τῆς προσευχῆς, ἧς προσεύχεται ὁ δοῦλός σου εἰς τὸν τόπον τοῦτον ἡμέρας καὶ νυκτός.
да бꙋ́дꙋтъ ѻ҆́чи твоѝ ѿвє́рсты на хра́мъ се́й де́нь и҆ но́щь, на мѣ́сто ѡ҆ не́мже ре́клъ є҆сѝ: бꙋ́детъ и҆́мѧ моѐ та́мѡ на ᲂу҆слы́шанїе моли́твы, є҆́юже мо́литсѧ ра́бъ тво́й на мѣ́стѣ се́мъ де́нь и҆ но́щь:
And thou shalt hearken to the prayer of thy servant, and of thy people Israel, which they shall pray toward this place; and thou shalt hear in thy dwelling-place in heaven, and thou shalt do and be gracious.
καὶ εἰσακούσῃ τῆς δεήσεως τοῦ δούλου σου καὶ τοῦ λαοῦ σου ᾿Ισραήλ, ἃ ἂν προσεύξωνται εἰς τὸν τόπον τοῦτον, καὶ σὺ εἰσακούσῃ ἐν τῷ τόπῳ τῆς κατοικήσεώς σου ἐν οὐρανῷ καὶ ποιήσεις καὶ ἵλεως ἔσῃ.
и҆ ᲂу҆слы́шиши моли́твꙋ раба̀ твоегѡ̀ и҆ люді́й твои́хъ і҆и҃лѧ, ѡ҆ ни́хже помо́лѧтсѧ на мѣ́стѣ се́мъ: и҆ ты̀ ᲂу҆слы́шиши на мѣ́стѣ ѡ҆бита́лища твоегѡ̀ на нб҃сѝ, и҆ сотвори́ши и҆ поми́лꙋеши:
Whatsoever trespasses any [one] shall commit against his neighbor,-- and if he shall take upon him an oath so that he should swear, and he shall come and make confession before thine altar in this house,
ὅσα ἂν ἁμάρτῃ ἕκαστος τῷ πλησίον αὐτοῦ, καὶ ἐὰν λάβῃ ἐπ᾿ αὐτὸν ἀρὰν τοῦ ἀράσασθαι αὐτόν, καὶ ἔλθῃ καὶ ἐξαγορεύσῃ κατὰ πρόσωπον τοῦ θυσιαστηρίου σου ἐν τῷ οἴκῳ τούτῳ,
є҆ли̑ка а҆́ще согрѣши́тъ кі́йждо ко и҆́скреннемꙋ своемꙋ̀, и҆ а҆́ще прїи́метъ на него̀ клѧ́твꙋ є҆́же клѧ́ти є҆го̀, и҆ прїи́детъ, и҆ и҆сповѣ́сть пред̾ лице́мъ ѻ҆лтарѧ̀ твоегѡ̀ въ хра́мѣ се́мъ:
then shalt thou hear from heaven, and do, and thou shalt judge thy people Israel, that the wicked should be condemned, to recompense his way upon his head; and to justify the righteous, to give to him according to his righteousness.
καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ καὶ ποιήσεις καὶ κρινεῖς τὸν λαόν σου ᾿Ισραὴλ ἀνομηθῆναι ἄνομον, δοῦναι τὴν ὁδὸν αὐτοῦ εἰς κεφαλὴν αὐτοῦ καὶ τοῦ δικαιῶσαι δίκαιον, δοῦναι αὐτῷ κατὰ τὴν δικαιοσύνην αὐτοῦ.
и҆ ты̀ ᲂу҆слы́шиши ѿ нб҃сѐ, и҆ сотвори́ши сꙋ́дъ лю́демъ твои̑мъ і҆и҃лю: ѡ҆сꙋди́ти беззако́ннаго, да́ти пꙋ́ть є҆гѡ̀ на главꙋ̀ є҆гѡ̀, и҆ ѡ҆правди́ти првⷣнаго, да́ти є҆мꙋ̀ по пра́вдѣ є҆гѡ̀:
When thy people Israel falls before enemies, because they shall sin against thee, and they shall return and confess to thy name, and they shall pray and supplicate in this house,
ἐν τῷ πταῖσαι τὸν λαόν σου ᾿Ισραὴλ ἐνώπιον ἐχθρῶν, ὅτι ἁμαρτήσονταί σοι, καὶ ἐπιστρέψουσι καὶ ἐξομολογήσονται τῷ ὀνόματί σου καὶ προσεύξονται καὶ δεηθήσονται ἐν τῷ οἴκῳ τούτω,
є҆гда̀ падꙋ́тъ лю́дїе твоѝ і҆и҃ль пред̾ враги̑, ꙗ҆́кѡ согрѣша́тъ тѝ, и҆ ѡ҆братѧ́тсѧ къ тебѣ̀, и҆ и҆сповѣ́дѧтсѧ и҆́мени твоемꙋ̀, и҆ помо́лѧтсѧ и҆ возглаго́лютъ моли́твꙋ къ тебѣ̀ въ хра́мѣ се́мъ:
then shalt thou hear from heaven, and be gracious to the sins of thy people Israel, and thou shalt restore them to the land which thou gavest to their fathers.
καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ καὶ ἵλεως ἔσῃ ταῖς ἁμαρτίαις τοῦ λαοῦ σου ᾿Ισραὴλ καὶ ἐπιστρέψεις αὐτοὺς εἰς τὴν γῆν, ἣν ἔδωκας τοῖς πατράσιν αὐτῶν.
и҆ ты̀ ᲂу҆слы́шиши съ нб҃сѐ, и҆ млⷭ҇тивъ бꙋ́деши ѡ҆ согрѣше́нїихъ люді́й свои́хъ і҆и҃лѧ, и҆ возврати́ши ѧ҆̀ въ зе́млю, ю҆́же да́лъ є҆сѝ ѻ҆тцє́мъ и҆́хъ:
When the heaven is restrained, and there is no rain, because they shall sin against thee, and they shall pray toward this place, and they shall make confession to thy name, and shall turn from their sins when thou shalt have humbled them,
ἐν τῷ συσχεθῆναι τὸν οὐρανὸν καὶ μὴ γενέσθαι ὑετόν, ὅτι ἁμαρτήσονταί σοι, καὶ προσεύξονται εἰς τὸν τόπον τοῦτον καὶ ἐξομολογήσονται τῷ ὀνόματί σου καὶ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν ἀποστρέψουσιν, ὅταν ταπεινώσῃς αὐτούς,
внегда̀ заключи́тисѧ небесѝ и҆ не бы́ти дождю̀, ꙗ҆́кѡ согрѣша́тъ тѝ, и҆ помо́лѧтсѧ на мѣ́стѣ се́мъ, и҆ и҆сповѣ́дѧтсѧ и҆́мени твоемꙋ̀, и҆ ѿ грѣ̑хъ свои́хъ ѡ҆братѧ́тсѧ, є҆гда̀ смири́ши и҆̀хъ:
then thou shalt hear from heaven, and be merciful to the sins of thy servant and of thy people Israel; for thou shalt shew them the good way to walk in it, and thou shalt give rain upon the earth which thou hast given to thy people for an inheritance.
καὶ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ καὶ ἵλεως ἔσῃ ταῖς ἁμαρτίαις τοῦ δούλου σου καὶ τοῦ λαοῦ σου ᾿Ισραήλ· ὅτι δηλώσεις αὐτοῖς τὴν ὁδὸν τὴν ἀγαθὴν πορεύεσθαι ἐν αὐτῇ καὶ δώσεις ὑετὸν ἐπὶ τὴν γῆν, ἣν ἔδωκας τῷ λαῷ σου ἐν κληρονομίᾳ.
и҆ ᲂу҆слы́шиши съ нб҃сѐ, и҆ млⷭ҇тивъ бꙋ́деши ѡ҆ грѣсѣ́хъ раба̀ твоегѡ̀ и҆ люді́й твои́хъ і҆и҃лѧ: ꙗ҆́кѡ ꙗ҆ви́ши и҆̀мъ пꙋ́ть благі́й ходи́ти по немꙋ̀, и҆ да́си до́ждь на зе́млю, ю҆́же да́лъ є҆сѝ лю́демъ твои̑мъ въ достоѧ́нїе:
If there should be famine, if there should be death, because there should be blasting, locust, or if there be mildew, and if their enemy oppress them in [any] one of their cities, [with regard to] every calamity, every trouble,
λιμὸς ἐὰν γένηται, θάνατος ἐὰν γένηται, ὅτι ἔσται ἐμπυρισμός, βροῦχος, ἐρυσίβη ἐὰν γένηται, καὶ ἐὰν θλίψῃ αὐτὸν ὁ ἐχθρὸς αὐτοῦ ἐν μιᾷ τῷν πόλεων αὐτοῦ, πᾶν συνάντημα, πάντα πόνον,
гла́дъ а҆́ще бꙋ́детъ, сме́рть а҆́ще бꙋ́детъ, є҆гда̀ бꙋ́детъ возжже́нїе, гꙋ́сєницы, ржа̀ а҆́ще бꙋ́детъ, и҆ а҆́ще ѡ҆скорбѧ́тъ ѧ҆̀ вразѝ и҆́хъ въ є҆ди́нѣмъ ѿ градѡ́въ и҆́хъ: всѐ проти́вное, всѧ́ка болѣ́знь,
[The Scripture] defines them as diseases deriving from changes in the weather. Blight [occurs when] wheat does not grow. Therefore [we read] these words: “Pharaoh saw ears blighted by a burning wind.” Mildew derives from excessive heat and constant bad weather and descends on wheat in the form of drops like rain. One who ignores it calls it “dew,” but it burns and dries up wheat when it falls on it.
Books of Sessions 1 Kings 8:37
every prayer, every supplication whatever shall be made by any man, as they shall know each the plague of his heart, and shall spread abroad his hands to this house,
πᾶσαν προσευχήν, πᾶσαν δέησιν, ἐὰν γένηται παντὶ ἀνθρώπῳ ὡς ἂν γνῶσιν ἕκαστος ἁφὴν καρδίας αὐτοῦ καὶ διαπετάσῃ τὰς χεῖρας αὐτοῦ εἰς τὸν οἶκον τοῦτον,
всѧ́ка моли́тва, всѧ́ко моле́нїе а҆́ще бꙋ́детъ всѧ́комꙋ человѣ́кꙋ ѿ люді́й і҆и҃левыхъ, є҆гда̀ позна́етъ кі́йждо болѣ́знь се́рдца своегѡ̀, и҆ воздви́гнетъ рꙋ́цѣ своѝ въ хра́мѣ се́мъ:
The words “knowing the rebellion of their own heart,” mean that, when they are saved, they will know that God had previously turned away from them and had crushed them by misfortunes because they had sinned and acted rebelliously.
Books of Sessions 1 Kings 8:38
As Solomon said at the dedication of the temple, each man who prays knows "the plague of his own heart". Also, the comforts of his own heart. No other creature is identical with me; no other situation identical with mine. Indeed, I myself and my situation are in continual change. A ready-made form can't serve for my intercourse with God any more than it could serve for my intercourse with you.
Letters to Malcolm: Chiefly on Prayer, Letter 2
then shalt thou hearken from heaven, out of thine established dwelling-place, and shalt be merciful, and shalt do, and recompense to [every] man according to his ways, as thou shalt know his heart, for thou alone knowest the heart of all the children of men:
καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ ἐξ ἑτοίμου κατοικητηρίου σου καὶ ἵλεως ἔσῃ καὶ ποιήσεις καὶ δώσεις ἀνδρὶ κατὰ τὰς ὁδοὺς αὐτοῦ, καθὼς ἂν γνῷς τὴν καρδίαν αὐτοῦ, ὅτι σὺ μονώτατος οἶδας τὴν καρδίαν πάντων υἱῶν ἀνθρώπων,
и҆ ты̀ ᲂу҆слы́шиши ѿ нб҃сѐ, ѿ гото́вагѡ жили́ща твоегѡ̀, и҆ млⷭ҇тивъ бꙋ́деши, и҆ сотвори́ши, и҆ да́си коемꙋ́ждо по пꙋтє́мъ є҆гѡ̀, ꙗ҆́коже ᲂу҆вѣ́си се́рдце є҆гѡ̀, ꙗ҆́кѡ ты̀ є҆ди́нъ то́кмѡ вѣ́си всѣ́хъ сердца̀ сынѡ́въ человѣ́ческихъ:
“When he was in Jerusalem for the feast of the Passover, many believed in his name, seeing the signs that he was working. But Jesus himself did not trust himself to them.” For those disciples were more dependable who came to him not only by reason of miracles but also because of his teaching. Miracles, indeed, attracted the more slow-witted, but prophecies and teaching, the more intelligent. And those who were won over by teaching were, in truth, more steadfast than those won by miracles. Christ has even called them blessed, saying, “Blessed are they who have not seen and yet have believed.” That the others were not of his true disciples the next words show, for the Evangelist added, “Jesus did not trust himself to them.” Why? In that he knew all people and because he had no need that anyone should bear witness concerning humankind, for he himself knew what was in humanity. What this means is as follows: He who dwells in the very hearts of people and enters into their minds did not give heed to outward words. Knowing clearly that the fervor of these people was transient, he did not feel confidence in them as full-fledged disciples, nor did he entrust all his teachings to them as if they were already firm believers. Now to know what is in the hearts of people belongs to him who “has fashioned the heart of each of them,” that is, to God, for “you only,” Scripture says, “know what is in every human heart.” He did not, then, need witness in order to know the minds of his own creatures; therefore, he did not have confidence in them by reason of their inconstant faith. People who know neither the present nor the future often both say and confide everything without hesitation to those who treacherously approach them and who will presently forsake them, but not so Christ, for he clearly knows all secrets.
Homilies on the Gospel of John 24.1
that they may fear thee all the days that they live upon the land, which thou hast given to our fathers.
ὅπως φοβῶνταί σε πάσας τὰς ἡμέρας, ὅσας αὐτοὶ ζῶσιν ἐπὶ τῆς γῆς, ἧς ἔδωκας τοῖς πατράσιν ἡμῶν.
да боѧ́тсѧ тебє̀ всѧ̑ дни̑, въ нѧ́же поживꙋ́тъ на землѝ, ю҆́же да́лъ є҆сѝ ѻ҆тцє́мъ на́шымъ:
And for the stranger who is not of thy people,
καὶ τῷ ἀλλοτρίῳ, ὃς οὐκ ἔστιν ἀπὸ λαοῦ σου οὗτος,
и҆ чꙋжде́мꙋ, и҆́же нѣ́сть ѿ люді́й твои́хъ і҆и҃лѧ, то́й а҆́ще прїи́детъ ѿ землѝ и҆здале́ча ра́ди и҆́мене твоегѡ̀, занѐ ᲂу҆слы́шатъ и҆́мѧ твоѐ вели́ко, и҆ рꙋ́кꙋ твою̀ крѣ́пкꙋю, и҆ мы́шцꙋ твою̀ высо́кꙋю,
when they shall come and pray toward this place,
καὶ ἥξουσι καὶ προσεύξονται εἰς τὸν τόπον τοῦτον,
и҆ прїи́детъ, и҆ помо́литсѧ на мѣ́стѣ се́мъ:
then shalt thou hear [them] from heaven, out of thine established dwelling-place, and thou shalt do according to all that the stranger shall call upon thee for, that all the nations may know thy name, and fear thee, as [do] thy people Israel, and may know that thy name has been called on this house which I have builded.
καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ ἐξ ἑτοίμου κατοικητηρίου σου καὶ ποιήσεις κατὰ πάντα, ὅσα ἂν ἐπικαλέσηταί σε ὁ ἀλλότριος, ὅπως γνῶσι πάντες οἱ λαοὶ τὸ ὄνομά σου, καὶ φοβῶνταί σε, καθὼς ὁ λαός σου ᾿Ισραήλ, καὶ γνῶσιν ὅτι τὸ ὄνομά σου ἐπικέκληται ἐπὶ τὸν οἶκον τοῦτον, ὃν ᾠκοδόμησα.
и҆ ты̀ ᲂу҆слы́шиши съ нб҃сѐ ѿ гото́вагѡ жили́ща твоегѡ̀, и҆ сотвори́ши по всѣ́мъ, въ є҆ли́кихъ а҆́ще призове́тъ тѧ̀ чꙋжді́й, ꙗ҆́кѡ да ᲂу҆разꙋмѣ́ютъ всѝ лю́дїе земні́и и҆́мѧ твоѐ и҆ ᲂу҆боѧ́тсѧ тебє̀, ꙗ҆́коже лю́дїе твоѝ і҆и҃ль, и҆ разꙋмѣ́ютъ, ꙗ҆́кѡ и҆́мѧ твоѐ нарече́сѧ на хра́мѣ се́мъ, є҆го́же созда́хъ:
[If it be] that thy people shall go forth to war against their enemies in the way by which thou shalt turn them, and pray in the name of the Lord toward the city which thou hast chosen, and the house which I have built to thy name,
ὅτι ἐξελεύσεται ὁ λαός σου εἰς πόλεμον ἐπὶ τοὺς ἐχθροὺς αὐτοῦ ἐν ὁδῷ, ᾗ ἐπιστρέψεις αὐτούς, καὶ προσεύξονται ἐν ὀνόματι Κυρίου ὁδὸν τῆς πόλεως, ἧς ἐξελέξω ἐν αὐτῇ, καὶ τοῦ οἴκου, οὗ ᾠκοδόμησα τῷ ὀνόματί σου,
є҆гда̀ и҆зы́дꙋтъ лю́дїе твоѝ на бра́нь на врагѝ своѧ̑, пꙋте́мъ и҆́мже возврати́ши ѧ҆̀, и҆ помо́лѧтсѧ и҆́менемъ гдⷭ҇нимъ пꙋте́мъ гра́да, є҆го́же и҆збра́лъ є҆сѝ себѣ̀, и҆ ко хра́мꙋ, є҆го́же а҆́зъ созда́хъ и҆́мени твоемꙋ̀:
then shalt thou hear from heaven their supplication and their prayer, and shalt execute judgment for them.
καὶ σὺ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ τῆς δεήσεως αὐτῶν καὶ τῆς προσευχῆς αὐτῶν καὶ ποιήσεις τὸ δικαίωμα αὐτοῖς.
и҆ ты̀ ᲂу҆слы́шиши съ нб҃сѐ моли́твꙋ и҆́хъ и҆ молє́нїѧ и҆́хъ, и҆ сотвори́ши ѡ҆правда́нїе и҆̀мъ:
[If it be] that they shall sin against thee, (for there is not a man who will not sin,) and thou shalt bring them and deliver them up before their enemies, and they that take [them] captive shall carry [them] to a land far or near,
ὅτι ἁμαρτήσονταί σοι ὅτι οὐκ ἔστιν ἄνθρωπος, ὃς οὐχ ἁμαρτήσεται καὶ ἐπάξεις αὐτοὺς καὶ παραδώσεις αὐτοὺς ἐνώπιον ἐχθρῶν καὶ αἰχμαλωτιοῦσιν οἱ αἰχμαλωτίζοντες εἰς γῆν μακρὰν καὶ ἐγγύς,
ꙗ҆́кѡ согрѣша́тъ тѝ, ꙗ҆́кѡ нѣ́сть человѣ́къ, и҆́же не согрѣши́тъ, и҆ разгнѣ́ваешисѧ на нѧ̀, и҆ преда́си ѧ҆̀ пред̾ врагѝ, и҆ поплѣнѧ́тъ и҆̀хъ плѣнѧ́щїи въ зе́млю дале́че, и҆лѝ бли́з̾,
and they shall turn their hearts in the land whither they have been carried captives, and turn in the land of their sojourning, and supplicate thee, saying, We have sinned, we have done unjustly, we have transgressed,
καὶ ἐπιστρέψουσι καρδίας αὐτῶν ἐν τῇ γῇ, οὗ μετήχθησαν ἐκεῖ, καὶ ἐπιστρέψουσιν ἐν γῇ μετοικίας αὐτῶν καὶ δεηθῶσί σου λέγοντες· ἡμάρτομεν, ἠδικήσαμεν, ἠνομήσαμεν,
и҆ ѡ҆братѧ́тъ сердца̀ своѧ̑ въ землѝ, а҆́може пресели́шасѧ, и҆ ѡ҆братѧ́тсѧ, и҆ помо́лѧтсѧ тебѣ̀ въ землѝ преселе́нїѧ своегѡ̀, глаго́люще: согрѣши́хомъ, беззако́нновахомъ, непра́вдовахомъ:
and they shall turn to thee with all their heart, and with all their soul, in the land of their enemies whither thou hast carried them captives, and shall pray to thee toward their land which thou hast given to their fathers, and the city which thou hast chosen, and the house which I have built to thy name:
καὶ ἐπιστρέψωσι πρός σε ἐν ὅλῃ καρδίᾳ αὐτῶν καὶ ἐν ὅλῃ ψυχῇ αὐτῶν ἐν τῇ γῇ ἐχθρῶν αὐτῶν, οὗ μετήγαγες αὐτούς, καὶ προσεύξονται πρός σε, ὁδὸν γῆς αὐτῶν, ἧς ἔδωκας τοῖς πατράσιν αὐτῶν, καὶ τῆς πόλεως, ἧς ἐξελέξω, καὶ τοῦ οἴκου, οὗ ᾠκοδόμηκα τῷ ὀνόματί σου,
и҆ ѡ҆братѧ́тсѧ ко тебѣ̀ всѣ́мъ се́рдцемъ свои́мъ и҆ все́ю дꙋше́ю свое́ю въ землѝ вра̑гъ свои́хъ, а҆́може преве́лъ є҆сѝ и҆̀хъ, и҆ помо́лѧтсѧ къ тебѣ̀ по пꙋтѝ землѝ своеѧ̀, ю҆́же да́лъ є҆сѝ ѻ҆тцє́мъ и҆́хъ, и҆ ко гра́дꙋ, є҆го́же и҆збра́лъ є҆сѝ, и҆ ко хра́мꙋ, є҆го́же созда́хъ и҆́мени твоемꙋ̀:
then shalt thou hear from heaven thine established dwelling-place,
καὶ εἰσακούσῃ ἐκ τοῦ οὐρανοῦ ἐξ ἑτοίμου κατοικητηρίου σου
и҆ ᲂу҆слы́шиши ѿ нб҃сѐ, ѿ гото́вагѡ жили́ща твоегѡ̀ моли́твꙋ и҆́хъ и҆ моле́нїе и҆́хъ, и҆ сотвори́ши ѡ҆правда́нїе и҆̀мъ,
and thou shalt be merciful to their unrighteousness wherein they have trespassed against thee, and according to all their transgressions wherewith they have transgressed against thee, and thou shalt cause them to be pitied before them that carried them captives, and they shall have compassion on them:
καὶ ἵλεως ἔσῃ ταῖς ἀδικίαις αὐτῶν, αἷς ἥμαρτόν σοι, καὶ κατὰ πάντα τὰ ἀθετήματα αὐτῶν, ἃ ἠθέτησάν σοι, καὶ δώσεις αὐτοὺς εἰς οἰκτιρμοὺς ἐνώπιον αἰχμαλωτευόντων αὐτούς, καὶ οἰκτειρήσουσιν αὐτούς·
и҆ млⷭ҇тивъ бꙋ́деши непра́вдамъ и҆́хъ, и҆́миже согрѣши́ша тѝ, и҆ по всѣ̑мъ ѿмета́нїємъ и҆́хъ, и҆́миже ѿверго́шасѧ тебє̀, да да́си и҆̀хъ въ щедрѡ́ты пред̾ плѣни́вшими и҆́хъ, и҆ ᲂу҆ще́дрѧтъ ѧ҆̀:
for [they are] thy people and thine inheritance, whom thou broughtest out of the land of Egypt, out of the midst of the furnace of iron.
ὅτι λαός σου καὶ κληρονομία σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου ἐκ μέσου χωνευτηρίου σιδήρου.
ꙗ҆́кѡ лю́дїе твоѝ и҆ наслѣ́дїе твоѐ сꙋ́ть, и҆̀хже и҆зве́лъ є҆сѝ и҆з̾ землѝ є҆гѵ́петскїѧ ѿ среды̀ пе́щи желѣ́зныѧ:
And let thine eyes and thine ears be opened to the supplication of thy servant, and to the supplication of thy people Israel, to hearken to them in all things for which they shall call upon thee.
καὶ ἔστρωσαν οἱ ὀφθαλμοί σου καὶ τὰ ὦτά σου ᾐνεῳγμένα εἰς τὴν δέησιν τοῦ δούλου σου καὶ εἰς τὴν δέησιν τοῦ λαοῦ σου ᾿Ισραὴλ εἰσακούειν αὐτῶν ἐν πᾶσιν, οἷς ἂν ἐπικαλέσωνταί σε,
и҆ да бꙋ́дꙋтъ ᲂу҆́ши твоѝ и҆ ѻ҆́чи твоѝ ѿвє́рсты на моли́твꙋ раба̀ твоегѡ̀ и҆ къ моле́нїю люді́й твои́хъ і҆и҃лѧ, послꙋ́шати и҆̀хъ ѡ҆ всѣ́хъ, ѡ҆ ни́хже призовꙋ́тъ тѧ̀,
Because thou hast set them apart for an inheritance to thyself out of all the nations of the earth, as thou spokest by the hand of thy servant Moses, when thou broughtest our fathers out of the land of Egypt, O Lord God. 53α Then spoke Solomon concerning the house, when he had finished building it-- He manifested the sun in the heaven: the Lord said he would dwell in darkness: build thou my house, a beautiful house for thyself to dwell in anew. Behold, is not this written in the book of the song?
α Τότε ἐλάλησε Σαλωμὼν ὑπὲρ τοῦ οἴκου, ὡς συνετέλεσε τοῦ οἰκοδομῆσαι αὐτόν, ῞Ηλιον ἐγνώρισεν ἐν οὐρανῷ Κύριος, εἶπε τοῦ κατοικεῖν ἐν γνόφῳ· οἰκοδόμησον οἶκόν μου, οἶκον εὐπρεπῆ σεαυτῷ, τοῦ κατοικεῖν ἐπὶ καινότητος. οὐκ ἰδοὺ αὕτη γέγραπται ἐν βιβλίῳ τῆς ᾠδῆς;
ꙗ҆́кѡ ты̀ и҆збра́лъ є҆сѝ ѧ҆̀ себѣ̀ въ наслѣ́дїе ѿ всѣ́хъ люді́й землѝ, ꙗ҆́коже гл҃алъ є҆сѝ рꙋко́ю раба̀ твоегѡ̀ мѡѷсе́а, внегда̀ и҆звестѝ тебѣ̀ ѻ҆тцы̀ на́шѧ и҆з̾ землѝ є҆гѵ́петскїѧ, гдⷭ҇и гдⷭ҇и. Тогда̀ глаго́ла соломѡ́нъ ѡ҆ хра́мѣ, є҆гда̀ совершѝ созида́ти є҆го̀: со́лнце позна́но сотворѝ на нб҃сѝ: гдⷭ҇ь речѐ пребыва́ти во мглѣ̀: сози́жди хра́мъ мо́й, хра́мъ благолѣ́пный себѣ̀, є҆́же пребыва́ти въ но́вости: не сїе́ ли пи́сано въ кни́гахъ пѣ́сни;
And it came to pass when Solomon had finished praying to the Lord all this prayer and supplication, that he rose up from before the altar of the Lord, [after] having knelt upon his knees, and his hands [were] spread out towards heaven.
Καὶ ἐγένετο ὡς συνετέλεσε Σαλωμὼν προσευχόμενος πρὸς Κύριον ὅλην τὴν προσευχὴν καὶ τὴν δέησιν ταύτην, καὶ ἀνέστη ἀπὸ προσώπου τοῦ θυσιαστηρίου Κυρίου ὀκλακὼς ἐπὶ τὰ γόνατα αὐτοῦ καὶ αἱ χεῖρες αὐτοῦ διαπεπετασμέναι εἰς τὸν οὐρανόν.
И҆ бы́сть є҆гда̀ сконча̀ соломѡ́нъ молѧ́сѧ ко гдⷭ҇ꙋ все́ю моли́твою и҆ моле́нїемъ си́мъ, и҆ воста̀ ѿ лица̀ ѻ҆лтарѧ̀ гдⷭ҇нѧ припа́дъ на кѡлѣ́на своѧ̑, и҆ рꙋ́цѣ своѝ воздѣ̀ на не́бо,
And he stood, and blessed all the congregation of Israel with a loud voice, saying,
καὶ ἔστη καὶ εὐλόγησε πᾶσαν ἐκκλησίαν ᾿Ισραὴλ φωνῇ μεγάλῃ λέγων·
и҆ ста̀, и҆ благословѝ ве́сь собо́ръ і҆и҃левъ, гла́сомъ ве́лїимъ глаго́лѧ:
Blessed [be] the Lord this day, who has given rest to his people Israel, according to all that he said: there has not failed one word among all his good words which he spoke by the hand of his servant Moses.
εὐλογητὸς Κύριος σήμερον, ὃς ἔδωκε κατάπαυσιν τῷ λαῷ αὐτοῦ ᾿Ισραὴλ κατὰ πάντα, ὅσα ἐλάλησεν· οὐ διεφώνησε λόγος εἷς ἐν πᾶσι τοῖς λόγοις αὐτοῦ τοῖς ἀγαθοῖς, οἷς ἐλάλησεν ἐν χειρὶ δούλου αὐτοῦ Μωυσῆ.
блгⷭ҇ве́нъ гдⷭ҇ь (бг҃ъ) дне́сь, и҆́же дадѐ поко́й лю́демъ свои̑мъ і҆и҃лю, по всѣ̑мъ є҆ли̑ка гл҃а: не премѣни́сѧ сло́во ни є҆ди́но во всѣ́хъ словесѣ́хъ є҆гѡ̀ бл҃ги́хъ, и҆́миже гл҃а рꙋко́ю мѡѷсе́а раба̀ своегѡ̀:
May the Lord our God be with us, as he was with our fathers; let him not desert us nor turn from us,
γένοιτο Κύριος ὁ Θεὸς ἡμῶν μεθ᾿ ἡμῶν, καθὼς ἦν μετὰ τῶν πατέρων ἡμῶν· μὴ ἐγκαταλίποιτο ἡμᾶς μηδὲ ἀποστρέψοιτο ἡμᾶς,
да бꙋ́детъ гдⷭ҇ь бг҃ъ на́шъ съ на́ми, ꙗ҆́коже бѣ̀ со ѻ҆тцы̑ на́шими: да не ѡ҆ста́витъ на́съ, нижѐ да ѿврати́тъ на́съ,
that he may turn our hearts toward him to walk in all his ways, and to keep all his commandments, and his ordinances which he commanded our fathers.
ἐπικλῖναι καρδίας ἡμῶν ἐπ᾿ αὐτὸν τοῦ πορεύεσθαι ἐν πάσαις ὁδοῖς αὐτοῦ καὶ φυλάσσειν πάσας ἐντολὰς αὐτοῦ καὶ τὰ προστάγματα αὐτοῦ, ἃ ἐνετείλατο τοῖς πατράσιν ἡμῶν.
преклони́ти сердца̀ на̑ша къ немꙋ̀, є҆́же ходи́ти во всѣ́хъ пꙋте́хъ є҆гѡ̀ и҆ храни́ти всѧ̑ за́пѡвѣди є҆гѡ̀ и҆ повелѣ̑нїѧ є҆гѡ̀ и҆ ѡ҆правда̑нїѧ є҆гѡ̀, ꙗ҆̀же заповѣ́да ѻ҆тцє́мъ на́шымъ:
Divine Scripture corroborates the freedom of our will when it says, “Guard your heart with all care.” But the apostle lays bare its weakness when he says, “May the Lord guard your hearts and your understanding in Christ Jesus.” David proclaims the power of free will when he says, “I have inclined my heart to do your righteous deeds.” But he also teaches its weakness when he prays and says, “Incline my heart to your testimonies and not to avarice.” Solomon says as well, “May the Lord incline our hearts to himself, so that we may walk in all his ways and keep his commands and his ceremonies and his judgments.” - "Conference 13.10.1"
For Holy Scripture supports the freedom of the will where it says: “Keep your heart with all diligence,” but the apostle indicates its weakness by saying “The Lord keep your hearts and minds in Christ Jesus.” David asserts the power of free will, where he says, “I have inclined my heart to do your righteous acts,” but he also teaches us its weakness, by praying and saying, “Incline my heart unto your testimonies and not to covetousness.” Solomon also: “The Lord incline our hearts to himself that we may walk in all his ways and keep his commandments and ordinances and judgments.”
Conference 13.10
And let these words, which I have prayed before the Lord our God, [be] near to the Lord our God day and night, to maintain the cause of thy servant, and the cause of thy people Israel for ever.
καὶ ἔστρωσαν οἱ λόγοι οὗτοι, ὡς δεδέημαι ἐνώπιον Κυρίου Θεοῦ ἡμῶν, ἐγγίζοντες πρὸς Κύριον Θεὸν ἡμῶν ἡμέρας καὶ νυκτός, τοῦ ποιεῖν τὸ δικαίωμα τοῦ δούλου σου καὶ τὸ δικαίωμα λαοῦ ᾿Ισραὴλ ρῆμα ἡμέρας ἐν ἡμέρᾳ ἐνιαυτοῦ,
и҆ да бꙋ́дꙋтъ словеса̀ сїѧ̑, и҆́миже моли́хсѧ пред̾ гдⷭ҇емъ бг҃омъ на́шимъ дне́сь, приближа́ющесѧ гдⷭ҇ꙋ бг҃ꙋ на́шемꙋ де́нь и҆ но́щь, є҆́же твори́ти ѡ҆правда̑нїѧ рабꙋ̀ твоемꙋ̀ и҆ ѡ҆правда̑нїѧ лю́демъ твои̑мъ і҆и҃лю во всѧ̑ дни̑:
That all the nations of the earth may know that the Lord God, he [is] God, and there is none beside.
ὅπως γνῶσιν πάντες οἱ λαοὶ τῆς γῆς, ὅτι Κύριος ὁ Θεός, αὐτὸς Θεὸς καὶ οὐκ ἔστιν ἔτι.
ꙗ҆́кѡ да разꙋмѣ́ютъ всѝ лю́дїе землѝ, ꙗ҆́кѡ гдⷭ҇ь бг҃ъ то́й са́мъ бг҃ъ, и҆ нѣ́сть и҆на́гѡ,
And let our hearts be perfect toward the Lord our God, to walk also holily in his ordinances, and to keep his commandments, as at this day.
καὶ ἔστρωσαν οἱ καρδίαι ἡμῶν τέλειαι πρὸς Κύριον Θεὸν ἡμῶν καὶ ὁσίως πορεύεσθαι ἐν τοῖς προστάγμασιν αὐτοῦ καὶ φυλάσσειν ἐντολὰς αὐτοῦ ὡς ἡ ἡμέρα αὕτη.
и҆ да бꙋ́дꙋтъ сердца̀ на̑ша совершє́нна ко гдⷭ҇ꙋ бг҃ꙋ на́шемꙋ преподо́бнѡ ходи́ти въ повелѣ́нїихъ є҆гѡ̀ и҆ храни́ти за́пѡвѣди є҆гѡ̀, ꙗ҆́коже де́нь се́й.
And the king and all the children of Israel offered sacrifice before the Lord.
Καὶ ὁ βασιλεὺς καὶ πάντες οἱ υἱοὶ ᾿Ισραὴλ ἔθυσαν θυσίαν ἐνώπιον Κυρίου.
И҆ ца́рь и҆ всѝ сы́нове і҆и҃лєвы пожро́ша же́ртвꙋ пред̾ гдⷭ҇емъ.
And king Solomon offered for the sacrifices of peace-offering which he sacrificed to the Lord, two and twenty thousand oxen, and hundred and twenty thousand sheep: and the king and all the children of Israel dedicated the house of the Lord.
καὶ ἔθυσεν ὁ βασιλεὺς Σαλωμὼν τὰς θυσίας τῶν εἰρηνικῶν, ἃς ἔθυσε τῷ Κυρίῳ, βοῶν δύο καὶ εἴκοσι χιλιάδας καὶ προβάτων ἑκατὸν καὶ εἴκοσι χιλιάδας· καὶ ἐνεκαίνισε τὸν οἶκον Κυρίου ὁ βασιλεὺς καὶ πάντες οἱ υἱοὶ ᾿Ισραήλ.
И҆ пожрѐ ца́рь соломѡ́нъ жє́ртвы ми̑рныѧ, ꙗ҆̀же пожрѐ гдⷭ҇ꙋ, волѡ́въ два́десѧть двѣ̀ ты́сѧщы и҆ ѻ҆ве́цъ сто̀ и҆ два́десѧть ты́сѧщъ. И҆ ѡ҆бновѝ ца́рь хра́мъ гдⷭ҇ень и҆ всѝ сы́нове і҆и҃лєвы.
In that day the king consecrated the middle of the court in the front of the house of the Lord; for there he offered the whole-burnt-offering, and the sacrifices, and the fat of the peace-offerings, because the brazen altar which was before the Lord [was too] little to bear the whole-burnt-offering and the sacrifices of peace-offerings.
τῇ ἡμέρᾳ ἐκείνῃ ἡγίασεν ὁ βασιλεὺς τὸ μέσον τῆς αὐλῆς τὸ κατὰ πρόσωπον τοῦ οἴκου Κυρίου· ὅτι ἐποίησεν ἐκεῖ τὴν ὁλοκαύτωσιν καὶ τὰς θυσίας καὶ τὰ στέατα τῶν εἰρηνικῶν, ὅτι τὸ θυσιαστήριον τὸ χαλκοῦν τὸ ἐνώπιον Κυρίου μικρόν· τοῦ μὴ δύνασθαι τὴν ὁλοκαύτωσιν καὶ τὰς θυσίας τῶν εἰρηνικῶν ὑπενεγκεῖν.
Въ то́й де́нь ѡ҆свѧтѝ ца́рь (соломѡ́нъ) среди́нꙋ двора̀, ꙗ҆́же пред̾ лице́мъ хра́ма гдⷭ҇нѧ: ꙗ҆́кѡ сотворѝ та́мѡ всесожже́нїе и҆ да́ры, и҆ жє́ртвы и҆ тꙋ̑чнаѧ ми́рныхъ, ꙗ҆́кѡ ѻ҆лта́рь мѣ́дѧный, и҆́же пред̾ гдⷭ҇емъ, ма́лъ бѣ̀, є҆́же не возмощѝ вмѣсти́ти всесожжє́нїѧ дарѡ́въ и҆ жє́ртвы ми́рныхъ.
We read that two altars were set up in the temple built by Solomon, one outside and one within. On the one that was outside, the sacrifice of animals took place, while on the one inside, the burning of incense was offered. Let us see, brothers, whether there are two altars set up in ourselves, the one that is of the body and the other that is of the heart. God, finally, asks a twofold sacrifice of us: the one, that we be chaste in body; the other, that we should be pure of heart. For this reason good works are offered on the exterior altar, that is, in our body. May holy thoughts emit a sweet fragrance in our hearts, and let us continually do what is pleasing to God on the altar or our heart. We celebrate the consecration of an altar with joy and in right order of things at the time when we offer the altars of our heart and body purified in the sight of the divine majesty and with a good conscience.
Sermon 228.2
And Solomon kept he feast in that day, and all Israel with him, even a great assembly from the entering in of Hemath to the river of Egypt, before the Lord our God in the house which he built, eating and drinking, and rejoicing before the Lord our God seven days.
καὶ ἐποίησε Σαλωμὼν τὴν ἑορτὴν ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ πᾶς ᾿Ισραὴλ μετ᾿ αὐτοῦ, ἐκκλησία μεγάλη ἀπὸ τῆς εἰσόδου ῾Ημὰθ ἕως ποταμοῦ Αἰγύπτου, ἐνώπιον Κυρίου Θεοῦ ἡμῶν ἐν τῷ οἴκῳ, ᾧ ᾠκοδόμησεν, ἐσθίων καὶ πίνων καὶ εὐφραινόμενος ἐνώπιον Κυρίου Θεοῦ ἡμῶν ἑπτὰ ἡμέρας.
И҆ сотворѝ соломѡ́нъ пра́здникъ въ то́й де́нь, и҆ ве́сь і҆и҃ль съ ни́мъ, собо́ръ ве́лїй, ѿ вхо́да є҆ма́ѳа да́же до рѣкѝ є҆гѵ́пта, пред̾ гдⷭ҇емъ бг҃омъ на́шимъ, ᲂу҆ хра́ма, є҆го́же созда̀, ꙗ҆ды́й и҆ пїѧ̀ и҆ веселѧ́сѧ пред̾ гдⷭ҇емъ бг҃омъ на́шимъ се́дмь дні́й,
"Solomon held a great feast, etc." [1 Kings 8:65] It is said that Solomon held a great feast, and all Israel with him; a great multitude from the entrance of Hamath unto the brook of Egypt before the Lord; by the entrance of Hamath, it means the northern region of the promised land; by the brook or torrent of Egypt, as the Chronicles name it, it designates the southern. I think the reader will be pleased to quote some passages more extensively from the words of Saint Jerome. It is written in the book of Numbers, in which the entire promised land is divided in a brief speech by the four regions: The southern part shall begin from the wilderness of Sin, which is near Edom, and shall have its boundaries against the east at the Salt Sea, and shall circle the southern region by the ascent of Scorpions, so that they pass through Zin, and reach as far as the south to Kadesh-Barnea. From there the boundaries will proceed to the village called Adar, and extend to Azmon, and the border will go round from Azmon to the brook of Egypt and shall end at the Great Sea shore. Concerning which in the last vision of the prophet Ezekiel it is thus said: The southern boundary southward from Tamar unto the waters of Meribah (Ezek. 47), that is, of contradiction. Also Kadesh, and the brook until the Great Sea, which means the broad wilderness of Sin, which is near Edom, and in the Red Sea to circle its boundary, and by the ascent of Scorpions, and by Zin, and Kadesh-Barnea, and the courtyard or village of Adar, and from Azmon to reach up to the brook of Egypt, which flows into the sea near the city Rhinocorura. Here indeed, the boundary of the southern region begins at Thamar, which is a city in the wilderness, which Solomon built with remarkable works, and today is called Palmyra, and in the Hebrew language is called Thamar, which in our language sounds as "palm"; up to the waters of the dispute of Kadesh, which is undoubtedly in the desert. And the stream enters the Great Sea, which extends along the shores of Egypt and Palestine. It follows in the book of Numbers: But the western region will begin at the Great Sea, and will be closed by that end (Num. XXXIV): that is, from sea to sea, from the stream namely of Rhinocorure, which flows into the sea, up to the place where the city of Hemath of Syria is. Whose name Ezekiel puts in this region: And the border, he says, of the sea, the Great Sea from the boundary straight on, until you come to Hemath (Ezek. XLVII), which is now called Epiphania, with the name changed from the cruelest tyrant Antiochus; for he had the surname Epiphanes. Moreover, to the northern part, he says, the boundaries will begin from the Great Sea, reaching to the highest mountain, from which they will come to Hemath up to the borders of Sedada, and the boundaries will go up to Zephron and the village of Enan. These will be the boundaries in the northern part (Num. XXXIV). The Hebrews say that the northern region begins from the Great Sea, which extends along the shores of Palestine, Phoenicia, and Syria, which is called Coele, and Cilicia, and through Egypt extends to Libya. But what he says, reaching the boundaries up to the highest mountain, the same Hebrews consider it to mean either Mount Amanus or Taurus, which seems more likely to us. And the boundaries will go, he says, up to Zephron, which city today is called Zephyrium, a town of Cilicia. What follows, and the village of Enan, for which in Hebrew is written Haser Enan, which means the atrium of the fountain, is the boundary of Damascus. Hence Ezekiel says: And the boundary will be from the sea to the atrium of Enan, or Haser Enan, the boundary of Damascus, and from the north to the north, the northern region (Ezek. XLVII). From there, he says, they will measure the boundaries toward the eastern region from the village of Enan to Sephama, and from Sephama the boundaries will descend to Rebla opposite the fountain. From there they will reach toward the east to the sea of Chinnereth, and extend to Jordan, and finally end at the most salty sea (Num. XXXIV). Thus from the boundary of the northern region, that is, the atrium of Enan, the boundaries extend to Sephama, which the Hebrews name Apamea. And from Apamea the boundaries descend to Rebla, which is now called Antioch in Syrian. And so you may know that this Rebla signifies the city which now in Coele Syria is the most famous, it follows, opposite the fountain, which is clear to signify Daphne, from which the above-mentioned city enjoys abundant waters. From there, he says, the boundaries will reach toward the east to the sea of Chinnereth, that is, the lake of Tiberias. However, it is called a sea, though it has sweet waters, according to the idiom of Scripture, where gatherings of waters are called seas. And the boundaries will extend, he says, to the Jordan, and finally be closed by the sea, either the Dead Sea or (as some think) the tongue of the Red Sea, on whose shore Aila is situated.
Questions on the Book of Kings #15
And on the eighth day he sent away the people: and they blessed the king, and each departed to his tabernacle rejoicing, and [their] heart [was] glad because of the good things which the Lord had done to his servant David, and to Israel his people.
καὶ ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξαπέστειλε τὸν λαὸν καὶ εὐλόγησαν τὸν βασιλέα, καὶ ἀπῆλθεν ἕκαστος εἰς τὰ σκηνώματα αὐτοῦ χαίροντες καὶ ἀγαθῇ καρδίᾳ ἐπὶ τοῖς ἀγαθοῖς, οἷς ἐποίησε Κύριος τῷ Δαυὶδ δούλῳ αὐτοῦ καὶ τῷ ᾿Ισραὴλ λαῷ αὐτοῦ.
и҆ во ѻ҆смы́й де́нь распꙋстѝ лю́ди. И҆ благослови́ша царѧ̀, и҆ и҆до́ша кі́йждо въ до́мы своѧ̑, ра́дꙋющесѧ весе́лымъ се́рдцемъ ѡ҆ благи́хъ, ꙗ҆̀же сотворѝ гдⷭ҇ь даві́дꙋ рабꙋ̀ своемꙋ̀ и҆ і҆и҃лю лю́демъ свои̑мъ.
But we should note this too: having explained the dedication and subsequent festival, Scripture concludes, “And Solomon dismissed the people, who blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” When he has brought to completion the gift of resurrection, our Lord dismisses his elect joyfully to their eternal dwelling places. Surely he does not move them further away from his presence but lets them pass into the dwelling place of the heavenly fatherland after the division at the final judgment (which, according to the saying of the apostle, we know will take place in the air), so that each may receive his promised seat in the kingdom in proportion to his deserts. What is said here, that the people set out for their own dwellings, refers to the setting-out of which our Lord speaks in the Gospel: “In my Father’s house are many mansions.” And it is well said that the people set out for their own dwellings while blessing the king, because this is the single supremely tranquil and joyful action of the heavenly citizens, singing hymns of thanksgiving to their Maker. Thus is it written, “Happy are they who dwell in your house; they will praise you forever.” Thus the same prophet [David] has filled the final seven psalms with the sweetness of the divine praises; moreover, in the eighth psalm before the end of the psalter, he commemorates by blessing the Lord for his victory in the fight in which he killed the giant [Goliath]. In this he clearly indicates that all who triumph in their contests against the malignant enemy here below will sing the praises of their Maker and Helper there, where they will have true rest. “They blessed the king and set out for their own dwellings joyfully and glad of heart for all the goodness the Lord had done for David his servant and for his people Israel.” The just do indeed go into the dwellings of the heavenly mansions joyfully because of the goodness they have received from the Lord. Although the labors of this age are burdensome and prolonged, whatever ends in eternal blessedness seems short-lived and trifling. Hence each one of us, dearly loved, must press on with his devout actions by exerting himself to the extent of his ability by encouraging, entreating and rebuking in the building up of the house of God, lest, if the heavenly King catches sight of anyone slothful now in the work [of building] his temple, he may make him an outcast from his great solemn celebration at the time of the dedication.
Homilies on the Gospels 2.24
And it came to pass when Solomon had finished building the house of the Lord and his own house after twenty years, then king Solomon assembled all the elders of Israel in Sion, to bring the ark of the covenant of the Lord out of the city of David, this is Sion,
ΚΑΙ ἐγένετο ὡς συνετέλεσε Σαλωμὼν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίου καὶ τὸν οἶκον αὐτοῦ μετὰ εἴκοσιν ἔτη, τότε ἐξεκκλησίασεν ὁ βασιλεὺς Σαλωμὼν πάντας τοὺς πρεσβυτέρους ᾿Ισραὴλ ἐν Σιὼν τοῦ ἀνενεγκεῖν τὴν κιβωτὸν διαθήκης Κυρίου ἐκ πόλεως Δαυὶδ (αὕτη ἐστὶ Σιὼν)
И҆ собра̀ ца́рь соломѡ́нъ всѧ̑ старѣ̑йшины і҆и҃лєвы, всѧ̑ нача̑ла колѣ́нъ, старѣ̑йшины ѻ҆те́чествъ сынѡ́въ і҆и҃левыхъ къ себѣ̀ во сїѡ́нъ, є҆́же пренестѝ кївѡ́тъ завѣ́та гдⷭ҇нѧ ѿ гра́да даві́дова: то́й є҆́сть сїѡ́нъ.