TRV
Translation
King James Version
And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up.
KJV (with Strong's)
And they brought up H5927 the ark H727 of the LORD H3068, and the tabernacle H168 of the congregation H4150, and all the holy H6944 vessels H3627 that were in the tabernacle H168, even those did the priests H3548 and the Levites H3881 bring up H5927.
Complete Jewish Bible
and brought up the ark of ADONAI, the tent of meeting and all the holy utensils that were in the tent; these are what the cohanim and L'vi'im brought up.
Berean Standard Bible
and they brought up the ark of the LORD and the Tent of Meeting with all its sacred furnishings. So the priests and Levites carried them up.
American Standard Version
And they brought up the ark of Jehovah, and the tent of meeting, and all the holy vessels that were in the Tent; even these did the priests and the Levites bring up.
World English Bible Messianic
They brought up the LORD’s ark, and the Tent of Meeting, and all the holy vessels that were in the Tent; even these the priests and the Levites brought up.
Geneva Bible (1599)
They bare the Arke of the Lord, and they bare the Tabernacle of the Congregation, and all the holy vessels that were in the Tabernacle: those did the Priestes and Leuites bring vp.
Young's Literal Translation
and bring up the ark of Jehovah, and the tent of meeting, and all the holy vessels that are in the tent, yea, the priests and the Levites bring them up.
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In the KJVVerse 8,990 of 31,102
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Commentary on 1 Kings 8 verses 1–11
1 ¶ Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion.
2 And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.
3 And all the elders of Israel came, and the priests took up the ark.
4 And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up.
5 And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
6 And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims.
7 For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
8 And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day.
9 There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.
10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
11 So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
The temple, though richly beautified, yet while it was without the ark was like a body without a soul, or a candlestick without a candle, or (to speak more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost if God do not accept them; and, unless he please to own it as the place where he will record his name, it is after all but a ruinous heap. When therefore all the work is ended (Kg1 7:51), the one thing needful is yet behind, and that is the bringing in of the ark. This therefore is the end which must crown the work, and which here we have an account of the doing of with great solemnity.
I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark nor to lead the people in their attendance on it. Solomon glories in the title of the preacher (Ecc 1:1), and the master of assemblies, Ecc 12:11. This great assembly he summons (Kg1 8:1), and he is the centre of it, for to him they all assembled (Kg1 8:2) at the feast in the seventh month, namely, the feast of tabernacles, which was appointed on the fifteenth day of that month, Lev 23:34. David, like a very good man, brings the ark to a convenient place, near him; Solomon, like a very great man, brings it to a magnificent place. As every man has received the gift, so let him minister; and let children proceed in God's service where their parents left off.
II. All Israel attend the service, their judges and the chief of their tribes and families, all their officers, civil and military, and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel. These came together, on this occasion, 1. To do honour to Solomon, and to return him the thanks of the nation for all the good offices he had done in kindness to them. 2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendour, though it has often proved too strong a temptation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. Those that appeared before the Lord did not appear empty, for they all sacrificed sheep and oxen innumerable, Kg1 8:5. The people in Solomon's time were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not only their cheerfulness, but a part of their wealth, to God and his honour.
III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here (it being the last time that the ark was to be carried) the priests themselves did it, as they were ordered to do when it surrounded Jericho. We are here told, 1. What was in the ark, nothing but the two tables of stone (Kg1 8:9), a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna and Aaron's rod were by the ark, but not in it. 2. What was brought up with the ark (Kg1 8:4): The tabernacle of the congregation. It is probable that both that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion, were brought to the temple, to which they did, as it were, surrender all their holiness, merging it in that of the temple, which must henceforward be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so much its joy and glory, be swallowed up in the perfection of holiness above. 3. Where it was fixed in its place, the place appointed for its rest after all its wanderings (Kg1 8:6): In the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was made so by the presence of the ark, under the wings of the great cherubim which Solomon set up (Kg1 6:27), signifying the special protection of angels, under which God's ordinances and the assemblies of his people are taken. The staves of the ark were drawn out, so as to be seen from under the wings of the cherubim, to direct the high priest to the mercy-seat, over the ark, when he went in, once a year, to sprinkle the blood there; so that still they continued of some use, though there was no longer occasion for them to carry it by.
IV. God graciously owns what is done and testifies his acceptance of it, Kg1 8:10, Kg1 8:11. The priests might come into the most holy place till God manifested his glory there; but, thenceforward, none might, at their peril, approach the ark, except the high priest, on the day of atonement. Therefore it was not till the priests had come out of the oracle that the Shechinah took possession of it, in a cloud, which filled not only the most holy place, but the temple, so that the priests who burnt incense at the golden altar could not bear it. By this visible emanation of the divine glory, 1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, and its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle. 2. He testified his acceptance of the building and furnishing of the temple as good service done to his name and his kingdom among men. 3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses concerning the glory of God's appearance to their fathers, that hereby they might be kept close to the service of the God of Israel and fortified against temptations to idolatry. 4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to signify, (1.) The darkness of that dispensation in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord. (2.) The darkness of our present state in comparison with the vision of God, which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what he is not, but then we shall see him as he is.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Kings 8:4 meticulously chronicles the solemn and climactic transfer of the Ark of the LORD, the venerable Tabernacle of the congregation, and all its sacred vessels into Solomon's magnificent, newly completed Temple in Jerusalem. This pivotal event marks the culmination of centuries of Israelite mobile worship, establishing a permanent, centralized dwelling for God's manifest presence among His chosen people and profoundly underscoring the divinely ordained, exclusive roles of the priests and Levites in executing this most sacred of acts.
CONTEXT
Literary Context: This verse is strategically placed at the apex of the Temple's construction narrative and serves as the immediate prelude to its grand dedication. Chapters 1 Kings 6-7 provide an exhaustive account of the Temple's architectural marvels and Solomon's palace, meticulously setting the stage for this momentous transfer. The bringing of the sacred artifacts in 1 Kings 8:4 is not merely a logistical detail but the essential prerequisite for the divine glory of the LORD to fill the Temple, as described in 1 Kings 8:10-11, a visible confirmation of God's acceptance of this new sanctuary. Solomon's subsequent, expansive dedication prayer in 1 Kings 8:22-53 further expounds upon the profound theological significance of the Temple as the singular place of prayer, sacrifice, and divine encounter, thereby making the transfer of the Ark and Tabernacle foundational to the entire consecration ceremony.
Historical & Cultural Context: The seven-year construction of the Temple (1 Kings 6:38) heralded a monumental paradigm shift in Israelite worship. For generations, the Ark had resided in various temporary locations, most recently in a tent within the City of David after King David brought it to Jerusalem. Concurrently, the Tabernacle, the portable sanctuary from the wilderness wanderings, had been situated at Gibeon (1 Kings 3:4). The unification of these two preeminent symbols of God's presence into a single, permanent structure in Jerusalem profoundly solidified the city's identity, transforming it from merely the political capital into the undisputed spiritual and religious epicenter of the united monarchy. This act also emphatically reinforced the distinct, hereditary roles of the priests, who were direct descendants of Aaron, and the Levites, members of the tribe of Levi, both of whom were exclusively charged with the sacred duty of handling, transporting, and caring for these holy objects in strict accordance with Mosaic law.
Key Themes: The paramount theme illuminated by this verse is the Divine Presence and Dwelling, as both the Ark and the Tabernacle served as tangible symbols of God's immanence among His people. The deliberate, ritualistic transfer underscores the Holiness and Reverence inherently due to God and His consecrated dwelling place. This event also signifies the climactic Centralization of Worship, transitioning Israel from a mobile, somewhat dispersed system of worship to a singular, permanent sanctuary in Jerusalem. This fulfills the enduring Deuteronomic vision of a "place the LORD your God will choose as a dwelling for his Name" (Deuteronomy 12:5). Furthermore, the explicit mention of "the priests and the Levites" highlights the crucial theme of Order and Authority in Worship, emphasizing the divinely appointed roles and the meticulously structured nature of Israelite religious practice, ensuring that sacred duties were performed by those consecrated for them.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Repetition for emphatic effect, particularly with the phrase "bring up," which appears twice, powerfully underscoring the deliberate, momentous, and reverent act of transporting these supremely sacred items. Symbolism is central to the verse's meaning, as the Ark and the Tabernacle are not mere physical objects but potent, multi-layered representations of God's active presence, His enduring covenant, and the historical trajectory of His relationship with Israel. The narrative itself functions as a crucial point of Narrative Progression, marking a pivotal transition from a mobile, temporary form of worship to a centralized, permanent one, thereby fulfilling the long-held desire for a fixed dwelling place for God's Name. This moment serves as a powerful Culmination of the extensive building project and simultaneously acts as a Foreshadowing of the awe-inspiring divine glory that will imminently fill the Temple, confirming God's acceptance and presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 8:4 stands as a profound theological statement about God's intimate desire to dwell among His people and the meticulous, reverent approach required in His holy presence. The transfer of the Ark and Tabernacle into the Temple signifies the culmination of centuries of divine guidance, from the miraculous wilderness wanderings to the establishment of a settled kingdom under Solomon. It powerfully underscores the continuity of God's covenant promises and His unwavering faithfulness to His people, even as their mode of worship evolves from a temporary tent to a magnificent, permanent structure. This act solidifies Jerusalem as the chosen place for God's Name to dwell, centralizing Israel's religious life and reinforcing the paramount importance of ordered, authorized worship. The meticulousness of the process, involving specific priestly and Levitical roles, highlights the intrinsic holiness of God and the imperative for humanity to approach Him strictly on His divine terms.
REFLECTION AND APPLICATION
The profound scene depicted in 1 Kings 8:4 invites us to deeply reflect on the enduring significance of God's desire to dwell among His people. Just as the Israelites meticulously prepared a physical dwelling for the Ark and Tabernacle, we are called, as New Covenant believers, to prepare our hearts and lives as spiritual dwelling places for God through the indwelling Holy Spirit. This verse serves as a powerful reminder that approaching God is not a casual or indifferent affair but demands profound reverence, divine order, and a humble recognition of His absolute holiness. The historical transition from a mobile tent to a permanent Temple also speaks volumes about the faithfulness of God in progressively unfolding His promises and bringing His grand plans to fruition over the span of history. It encourages us to trust implicitly in God's overarching design, even as our understanding and experience of His presence may evolve and deepen. Ultimately, this passage calls us to critically consider how we, both as individual believers and as a collective community of faith, embody the tangible presence of God in the world today, striving for worship that is both deeply reverent and authentically transformative.
Questions for Reflection
FAQ
What was the significance of bringing both the Ark and the Tabernacle into the Temple?
Answer: Bringing both the Ark of the LORD and the Tabernacle of the congregation into the Temple was profoundly significant because it represented the complete culmination and centralization of Israel's worship system. The Ark symbolized God's direct presence, His covenant, and His sovereign throne, while the Tabernacle, or "tent of meeting," was the portable sanctuary that had housed the Ark and served as the primary place of worship and divine encounter for centuries, from the wilderness wanderings through the period of the judges. By bringing both into the new, permanent Temple, Solomon was ensuring a vital continuity with Israel's sacred past while simultaneously establishing a new, fixed dwelling place for God's Name in Jerusalem, thereby fulfilling the long-held desire for a single, chosen place of worship as prophesied throughout Deuteronomy 12. This momentous act unified the most potent symbols of God's presence and Israel's worship under one magnificent roof, marking a transformative new era for the entire nation.
Why were "the priests and the Levites" specifically mentioned as the ones who brought up the sacred items?
Answer: The explicit mention of "the priests and the Levites" underscores the strict adherence to divine law and the inviolable sacred order of Israelite worship. According to the Mosaic Law, only specific individuals from the tribe of Levi, particularly the priests (who were direct descendants of Aaron), were divinely authorized to handle the most sacred objects of the Tabernacle and, subsequently, the Temple. The Ark, in particular, was so holy that any improper handling could result in immediate death, as tragically demonstrated in the account of Uzzah in 2 Samuel 6:6-7. The priests were specifically responsible for the direct handling of the Ark and other holy vessels within the Most Holy Place, while the Levites assisted them in the broader care, dismantling, and transport of the Tabernacle's components. Their specific and joint involvement in 1 Kings 8:4 highlights the absolute reverence, ritual purity, and divinely ordained authority required for such a momentous and holy task, thereby ensuring the legitimacy and sanctity of the entire Temple dedication ceremony.
CHRIST-CENTERED FULFILLMENT
The transfer of the Ark and Tabernacle into Solomon's Temple, as meticulously described in 1 Kings 8:4, powerfully foreshadows the ultimate and perfect dwelling of God among humanity in the person of Jesus Christ. Just as the Temple became the permanent, singular locus of God's manifest presence on earth, so too did God Himself "tabernacle" among us in human flesh through Jesus, as the Apostle John profoundly proclaims in John 1:14, "The Word became flesh and made his dwelling among us." Jesus is the true and greater Temple, the ultimate and living meeting place between a holy God and fallen humanity, as He Himself boldly declared concerning His body in John 2:19-21. The Ark, representing God's throne, His covenant, and the mercy seat, finds its profound fulfillment in Christ, who is both the perfect Law-keeper and the ultimate atoning sacrifice, the very propitiation where God's righteous justice and boundless mercy perfectly converge (Romans 3:25). Furthermore, the transition from a physical dwelling to a spiritual one culminates gloriously in the New Covenant, where individual believers themselves become the sacred temple of the Holy Spirit (1 Corinthians 6:19) and collectively form the spiritual house of God, built on Christ the cornerstone (1 Peter 2:5), making God's intimate presence accessible not just within one grand building, but in every single believer and in the gathered church, through the indwelling Spirit of Christ.