2 Chronicles 6:20
Parallel Verses
English Standard Version
that your eyes may be open day and night toward this house, the place where you have promised to set your name, that you may listen to the prayer that your servant offers toward this place.

King James Bible
That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.

American Standard Version
that thine eyes may be open toward this house day and night, even toward the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant shall pray toward this place.

Douay-Rheims Bible
That thou mayest open thy eyes upon this house day and night, upon the place wherein thou hast promised that thy name should be called upon,

English Revised Version
that thine eyes may be open toward this house day and night, even toward the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant shall pray toward this place.

Webster's Bible Translation
That thy eyes may be open upon this house day and night, upon the place of which thou hast said, that thou wouldst put thy name there; to hearken to the prayer which thy servant prayeth towards this place.

2 Chronicles 6:20 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Solomon's dedicatory prayer likewise corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end (2 Chronicles 6:40-42), where it takes quite a different turn. Besides this, in the introduction (2 Chronicles 6:13) Solomon's position during the prayer is more accurately described, it being there stated that Solomon had caused a high stage (כּיּור, a basin-like elevation) to be erected, which he ascended, and kneeling, spoke the prayer which follows. This fact is not stated in 1 Kings 8:22, and Then. and Berth. conjecture that it has been dropped out of our text only by mistake. Perhaps so, but it may have been passed over by the author of the books of Kings as a point of subordinate importance. On the contents of the prayer, which begins with the joyful confession that the Lord had fulfilled His promise to David in reference to the building of the temple, and proceeds with a request for a further bestowment of the blessing promised to His people, and a supplication that all prayers made to the Lord in the temple may be heard, see the Com. on 1 Kings 8:22. The conclusion of the prayer in the Chronicle is different from that in 1 Kings 8. There the last supplication, that the prayers might be heard, is followed by the thought: for they (the Israelites) are Thy people and inheritance; and in the further amplification of this thought the prayer returns to the idea with which it commenced. In the narrative of the Chronicle, on the other hand, the supplications conclude with the general thought (2 Chronicles 6:40): "Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attend unto the prayer of this place" (i.e., unto the prayer spoken in this place). There follows, then, the conclusion of the whole prayer - a summons to the Lord (2 Chronicles 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." הסדים as in 2 Chronicles 32:32; 2 Chronicles 35:26, and Nehemiah 13:14. On this Thenius remarks, to 1 Kings 8:53 : "This conclusion is probably authentic, for there is in the text of the prayer, 1 Kings 8, no special expression of dedication, and this the summons to enter into possession of the temple very fittingly supplies. The whole contents of the conclusion are in perfect correspondence with the situation, and, as to form, nothing better could be desired. It can scarcely be thought an arbitrary addition made by the chronicler for no other reason than that the summons spoken of, if taken literally, is irreconcilable with the entrance of the cloud into the temple, of which he has already given us an account." Berth. indeed thinks that it does not thence follow that our conclusion is authentic, and considers it more probable that it was introduced because it appeared more suitable, in place of the somewhat obscure words in 1 Kings 8:51-53, though not by the author of the Chronicle, and scarcely at an earlier time. The decision on this question can only be arrived at in connection with the question as to the origin of the statements peculiar to the Chronicle contained in 2 Chronicles 7:1-3.

If we consider, in the first place, our verses in themselves, they contain no thought which Solomon might not have spoken, and consequently nothing which would tend to show that they are not authentic. It is true that the phrase קשּׁבות אזניך occurs only here and in 2 Chronicles 7:15, and again in Psalm 130:2, and the noun נוּח instead of מנוּחה is found only in Esther 9:16-18 in the form נוח; but even if these two expressions be peculiar to the later time, no further conclusion can be drawn from that, than that the author of the Chronicle has here, as often elsewhere, given the thoughts of his authority in the language of his own time. Nor is the relation in which 2 Chronicles 6:41, 2 Chronicles 6:42 stand to Psalm 132:8-10 a valid proof of the later composition of the conclusion of our prayer. For (a) it is still a question whether our verses have been borrowed from Psalm 132, or the verses of the psalm from our passage; and (b) the period when Psalm 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 Chronicles 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 (2 Chronicles 6:42) resembles Isaiah 55:3, and that recollections of this passage may have had some effect also on the conclusion (2 Chronicles 6:41), is undoubtedly erroneous, for דויד חסדי in 2 Chronicles 6:42 has quite a different meaning from that which it has in Isaiah 55:3. There דּוד חסדי are the favours granted to David by the Lord; in 2 Chronicles 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, Numbers 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 Psalm 132:9 into ירנּנוּ. פּני פ השׁב, to turn away the face of any one, i.e., to deny the request, cf. 1 Kings 2:16.

2 Chronicles 6:20 Parallel Commentaries

Treasury of Scripture Knowledge

thine eyes

2 Chronicles 16:9 For the eyes of the LORD run to and fro throughout the whole earth...

1 Kings 8:29,30 That your eyes may be open toward this house night and day, even toward the place of which you have said, My name shall be there...

2 Kings 19:16 LORD, bow down your ear, and hear: open, LORD, your eyes, and see...

Nehemiah 1:6 Let your ear now be attentive, and your eyes open, that you may hear the prayer of your servant, which I pray before you now...

Psalm 34:15 The eyes of the LORD are on the righteous, and his ears are open to their cry.

Psalm 121:5 The LORD is your keeper: the LORD is your shade on your right hand.

put thy name

2 Chronicles 6:6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

Deuteronomy 26:2 That you shall take of the first of all the fruit of the earth, which you shall bring of your land that the LORD your God gives you...

Colossians 2:9 For in him dwells all the fullness of the Godhead bodily.

toward this place. or, in this place

Daniel 6:10 Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem...

Cross References
Deuteronomy 12:11
then to the place that the LORD your God will choose, to make his name dwell there, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution that you present, and all your finest vow offerings that you vow to the LORD.

2 Chronicles 6:19
Yet have regard to the prayer of your servant and to his plea, O LORD my God, listening to the cry and to the prayer that your servant prays before you,

2 Chronicles 7:15
Now my eyes will be open and my ears attentive to the prayer that is made in this place.

2 Chronicles 20:9
If disaster comes upon us, the sword, judgment, or pestilence, or famine, we will stand before this house and before you--for your name is in this house--and cry out to you in our affliction, and you will hear and save.'

Psalm 33:18
Behold, the eye of the LORD is on those who fear him, on those who hope in his steadfast love,

Psalm 34:15
The eyes of the LORD are toward the righteous and his ears toward their cry.

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