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 later composition of the conclusion of our prayer. For (a) it is still a question whether our verses have been borrowed from Ps 132, or the verses of the psalm from our passage; and (b) the period when Psa 138:1-8 was written is so doubtful, that some regard it as a Solomonic psalm, while others place it in the post-exilic period. Neither the one nor the other of these questions can be determined on convincing grounds. The appeal to the fact that the chronicler has compounded the hymn in 1 Chron 15 also out of post-exilic psalms proves nothing, for even in that case it is at least doubtful if that be a correct account of the matter. But the further assertion, that the conclusion (2Ch 6:42) resembles Isa 55:3, and that recollections of this passage may have had some effect also on the conclusion (2Ch 6:41), is undoubtedly erroneous, for דויד חסדי in 2Ch 6:42 has quite a different meaning from that which it has in Isa 55:3. There דּוד חסדי are the favours granted to David by the Lord; in 2Ch 6:42, on the contrary, they are the pious deeds of David, - all that he had done for the raising and advancement of the public worship (see above). The phrase וגו קוּמה, “Arise, O Lord God, into Thy rest,” is modelled on the formula which was spoken when the ark was lifted and when it was set down on the journey through the wilderness, which explains both קוּמה and the use of לנוּחך, which is formed after בּנוּחה, Num 10:36. The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place, for קוּמה has merely the general signification, “to set oneself to anything.” The idea is, that God would now take the rest to which the throne of His glory had attained, show Himself to His people from this His throne to be the God of salvation, endue His priests, the guardians of His sanctuary, with salvation, and cause the pious to rejoice in His goodness. בטּוב ישׂמחוּ is generalized in Psa 132:9 into ירנּנוּ. פּני פ השׁב, to turn away the face of any one, i.e., to deny the request, cf. 1Ki 2:16.The divine confirmation of the dedication of the temple. - 2Ch 7:1-10. The consecration of the sacrificial service by fire from heaven (2Ch 7:1-3), and the sacrifices and festival of the people (2Ch 7:4-10). =Chap. 7=

Verses 1-3
At the conclusion of Solomon's prayer there fell fire from heaven, which devoured the burnt-offering and the thank-offering, and the glory of the Lord filled the house, so that the priests could not enter the house of Jahve. The assembled congregation, when they saw