3 The king turned his face, and blessed all the assembly of Israel; and all the assembly of Israel stood.
4 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,
5 ‘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;
6 but now I have chosen Jerusalem, that my name might be there; and I have chosen David to be over my people Israel.’
7 Now it was in the heart of David my father to build a house for the name of Yahweh, the God of Israel.
8 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;
9 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.’
10 “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.
11 There I have set the ark, in which is Yahweh’s covenant, which he made with the children of Israel.”
12 He stood before Yahweh’s altar in the presence of all the assembly of Israel, and spread out his hands
13 (for Solomon had made a bronze platform, five cubits long, 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).
14 Then 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;
15 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.
16 “Now therefore, Yahweh, the God of Israel, keep with your servant David my father that which you have promised him, saying, ‘There shall not fail you a man in my sight to sit on the throne of Israel, if only your children take heed to their way, to walk in my law as you have walked before me.’
17 Now therefore, Yahweh, the God of Israel, let your word be verified, which you spoke to your servant David.
18 “But will God indeed dwell with men on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house which I have built!
19 Yet have respect for the prayer of your servant and to his supplication, Yahweh my God, to listen to the cry and to the prayer which your servant prays before you;
20 that your eyes may be open toward this house day and night, even toward the place where you have said that you would put your name, to listen to the prayer which your servant will pray toward this place.
21 Listen to the petitions of your servant and of your people Israel, when they pray toward this place. Yes, hear from your dwelling place, even from heaven; and when you hear, forgive.
22 “If a man sins against his neighbor, and an oath is laid on him to cause him to swear, and he comes and swears before your altar in this house,
23 then hear from heaven, act, and judge your servants, bringing retribution to the wicked, to bring his way on his own head; and justifying the righteous, to give him according to his righteousness.
24 “If your people Israel are struck down before the enemy because they have sinned against you, and they turn again and confess your name, and pray and make supplication before you in this house,
25 then hear from heaven, and forgive the sin of your people Israel, and bring them again to the land which you gave to them and to their fathers.
26 “When the sky is shut up and there is no rain because they have sinned against you, if they pray toward this place and confess your name, and turn from their sin when you afflict them,
27 then hear in heaven, and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk, and send rain on your land, which you have given to your people for an inheritance.
28 “If there is famine in the land, if there is pestilence, if there is blight or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities; whatever plague or whatever sickness there is—
29 whatever prayer and supplication is made by any man, or by all your people Israel, who will each know his own plague and his own sorrow, and shall spread out his hands toward this house,
30 then hear from heaven your dwelling place and forgive, and give to every man according to all his ways, whose heart you know (for you, even you only, know the hearts of the children of men),
31 that they may fear you, to walk in your ways as long as they live in the land which you gave to our fathers.
32 “Moreover, concerning the foreigner, who is not of your people Israel, when he comes from a far country for your great name’s sake and your mighty hand and your outstretched arm, when they come and pray toward this house,
33 then hear from heaven, even from your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house which I have built is called by your name.
34 “If your people go out to battle against their enemies, by whatever way you send them, and they pray to you toward this city which you have chosen, and the house which I have built for your name;
35 then hear from heaven their prayer and their supplication, and maintain their cause.
36 “If they sin against you (for there is no man who doesn’t sin), and you are angry with them and deliver them to the enemy, so that they carry them away captive to a land far off or near;
37 yet if they come to their senses in the land where they are carried captive, and turn again, and make supplication to you in the land of their captivity, saying, ‘We have sinned, we have done perversely, and have dealt wickedly;’
38 if they return to you with all their heart and with all their soul in the land of their captivity, where they have been taken captive, and pray toward their land which you gave to their fathers, and the city which you have chosen, and toward the house which I have built for your name;
39 then hear from heaven, even from your dwelling place, their prayer and their petitions, and maintain their cause, and forgive your people who have sinned against you.
40 “Now, my God, let, I beg you, your eyes be open, and let your ears be attentive to the prayer that is made in this place.
41 “Now therefore arise, Yahweh God, into your resting place, you, and the ark of your strength. Let your priests, Yahweh God, be clothed with salvation, and let your saints rejoice in goodness.
42 “Yahweh God, don’t turn away the face of your anointed. Remember your loving kindnesses to David your servant.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Chronicles 6:3–11When he had thus solemnly addressed himself to God, he converted his discourse to the multitude, and strongly represented the power and providence of God to them;—how he had shown all things that were come to pass to David his father, as many of those things had already come to pass, and the rest would certainly come to pass hereafter; and how he had given him his name, and told to David what he should be called before he was born; and foretold, that when he should be king after his father's death, he should build him a temple, which since they saw accomplished, according to his prediction, he required them to bless God, and by believing him, from the sight of what they had seen accomplished, never to despair of any thing that he had promised for the future, in order to their happiness, or suspect that it would not come to pass.
When he had thus solemnly addressed himself to God, he converted his discourse to the multitude, and strongly represented the power and providence of God to them;—how he had shown all things that were come to pass to David his father, as many of those things had already come to pass, and the rest would certainly come to pass hereafter; and how he had given him his name, and told to David what he should be called before he was born; and foretold, that when he should be king after his father's death, he should build him a temple, which since they saw accomplished, according to his prediction, he required them to bless God, and by believing him, from the sight of what they had seen accomplished, never to despair of any thing that he had promised for the future, in order to their happiness, or suspect that it would not come to pass.
Josephus, Antiquities of the Jews, Antiquities 8.4.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Chronicles 6:14–15It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? … I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy; and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day.
It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? … I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy; and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day.
Josephus, Antiquities of the Jews, Antiquities 8.4.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Chronicles 6:41–42He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. … 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. … That God would take possession of the temple, and keep possession, that he would make it his resting-place … 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. … 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.
He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. … 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. … That God would take possession of the temple, and keep possession, that he would make it his resting-place … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 6:12–42; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on 2 Chronicles 6:41–42Arise - O thou that sittest in the heavens, arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant habitation, from which thou wilt not remove, as formerly thou hast done, from place to place. And the ark - Thou in the ark. Thy strength - Which is the sign and instrument of thy great power put forth from time to time on the behalf of thy people. Salvation - Let them be encompassed on every side with thy protection and benediction. Thine anointed - Of me, who by thy command was anointed the king and ruler of thy people: do not deny my requests, nor send me from the throne of thy grace with a dejected countenance. The mercies - Those which thou hast promised to David and to his house for ever.
Arise - O thou that sittest in the heavens, arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant habitation, from which thou wilt not remove, as formerly thou hast done, from place to place. And the ark - Thou in the ark. Thy strength - Which is the sign and instrument of thy great power put forth from time to time on the behalf of thy people. Salvation - Let them be encompassed on every side with thy protection and benediction. Thine anointed - Of me, who by thy command was anointed the king and ruler of thy people: do not deny my requests, nor send me from the throne of thy grace with a dejected countenance. The mercies - Those which thou hast promised to David and to his house for ever.
John Wesley, Explanatory Notes upon the Old Testament, on 6:41–42; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Chronicles 6:13Solomon 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.
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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Chronicles 6:38If they return to thee . . . in the land of their captivity . . . and pray toward their land, which thou gavest unto their fathers--These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (Kg1 8:44).
If they return to thee . . . in the land of their captivity . . . and pray toward their land, which thou gavest unto their fathers--These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (Kg1 8:44).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:38; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 2 Chronicles 6:41–42There follows, then, the conclusion of the whole prayer - a summons to the Lord (Ch2 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." … "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 … The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place … 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.
There follows, then, the conclusion of the whole prayer - a summons to the Lord (Ch2 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." … "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 … The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place … 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:12–42; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
2 Chronicles 6
2 Chronicles 6:3–42, World English Bible
2 Chronicles 6 in the Bible · Told in the Story: Chapter 18, The Temple
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Chronicles 6:3–11When he had thus solemnly addressed himself to God, he converted his discourse to the multitude, and strongly represented the power and providence of God to them;—how he had shown all things that were come to pass to David his father, as many of those things had already come to pass, and the rest would certainly come to pass hereafter; and how he had given him his name, and told to David what he should be called before he was born; and foretold, that when he should be king after his father's death, he should build him a temple, which since they saw accomplished, according to his prediction, he required them to bless God, and by believing him, from the sight of what they had seen accomplished, never to despair of any thing that he had promised for the future, in order to their happiness, or suspect that it would not come to pass.
Josephus, Antiquities of the Jews, Antiquities 8.4.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Chronicles 6:14–15It is not possible by what men can do to return sufficient thanks to God for his benefits bestowed upon them, for the Deity stands in need of nothing, and is above any such requital; but so far as we have been made superior, O Lord, to other animals by thee, it becomes us to bless thy Majesty, and it is necessary for us to return thee thanks for what thou hast bestowed upon our house, and on the Hebrew people; for with what other instrument can we better appease thee when thou art angry at us, or more properly preserve thy favor, than with our voice? … I therefore ought myself to return thee thanks thereby, in the first place, concerning my father, whom thou hast raised from obscurity unto so great joy; and, in the next place, concerning myself, since thou hast performed all that thou hast promised unto this very day.
Josephus, Antiquities of the Jews, Antiquities 8.4.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Chronicles 6:41–42He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. … 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. … That God would take possession of the temple, and keep possession, that he would make it his resting-place … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 6:12–42; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on 2 Chronicles 6:41–42Arise - O thou that sittest in the heavens, arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant habitation, from which thou wilt not remove, as formerly thou hast done, from place to place. And the ark - Thou in the ark. Thy strength - Which is the sign and instrument of thy great power put forth from time to time on the behalf of thy people. Salvation - Let them be encompassed on every side with thy protection and benediction. Thine anointed - Of me, who by thy command was anointed the king and ruler of thy people: do not deny my requests, nor send me from the throne of thy grace with a dejected countenance. The mercies - Those which thou hast promised to David and to his house for ever.
John Wesley, Explanatory Notes upon the Old Testament, on 6:41–42; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Chronicles 6:13Solomon 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.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Chronicles 6:38If they return to thee . . . in the land of their captivity . . . and pray toward their land, which thou gavest unto their fathers--These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (Kg1 8:44).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 6:38; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 2 Chronicles 6:41–42There follows, then, the conclusion of the whole prayer - a summons to the Lord (Ch2 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." … "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 … The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place … 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.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:12–42; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.