OT § 55

3[1] Kings 8.22-23, 27-30

saints

Chapter 8

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,

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,

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;

Bonaventure †1257

8:27

Likewise, Third Kings, chapter eight: If heaven and the heavens of heavens cannot contain you, how much more this house which I have built? If therefore the being of God can be contained by nothing and circumscribed by nothing, it must be acknowledged that it has entirely the character of the infinite.

Quaestiones Disputatae, De Mysterio Trinitatis, Question 4

Clement of Alexandria †215

8:27

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

Cyril of Jerusalem †386

8:27

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

Fulgentius of Ruspe †533

8:27

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: