2 Chronicles 6:21
Parallel Verses
English Standard Version
And listen to the pleas of your servant and of your people Israel, when they pray toward this place. And listen from heaven your dwelling place, and when you hear, forgive.

King James Bible
Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.

American Standard Version
And hearken thou to the supplications of thy servant, and of thy people Israel, when they shall pray toward this place: yea, hear thou from thy dwelling-place, even from heaven; and when thou hearest forgive.

Douay-Rheims Bible
And that thou wouldst hear the prayer which thy servant prayeth in it: hearken then to the prayers of thy servant, and of thy people Israel. Whosoever shall pray in this place, hear thou from thy dwelling place, that is, from heaven, and shew mercy.

English Revised Version
And hearken thou to the supplications of thy servant, and of thy people Israel, when they shall pray toward this place: yea, hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.

Webster's Bible Translation
Hearken therefore to the supplications of thy servant, and of thy people Israel, which they shall make towards this place: hear thou from thy dwelling-place, even from heaven; and when thou hearest, forgive.

2 Chronicles 6:21 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 6:21 Parallel Commentaries

Treasury of Scripture Knowledge

make [heb] pray
thy dwelling place

2 Chronicles 6:39 Then hear you from the heavens, even from your dwelling place, their prayer and their supplications, and maintain their cause...

2 Chronicles 30:27 Then the priests the Levites arose and blessed the people: and their voice was heard...

Job 22:12-14 Is not God in the height of heaven? and behold the height of the stars, how high they are!...

Psalm 123:1 To you lift I up my eyes, O you that dwell in the heavens.

Ecclesiastes 5:2 Be not rash with your mouth, and let not your heart be hasty to utter any thing before God: for God is in heaven, and you on earth...

Isaiah 57:15 For thus said the high and lofty One that inhabits eternity, whose name is Holy; I dwell in the high and holy place...

Matthew 6:9 After this manner therefore pray you: Our Father which are in heaven, Hallowed be your name.

forgive

Psalm 85:2,3 You have forgiven the iniquity of your people, you have covered all their sin. Selah...

Psalm 130:3,4 If you, LORD, should mark iniquities, O Lord, who shall stand...

Isaiah 43:25 I, even I, am he that blots out your transgressions for my own sake, and will not remember your sins.

Daniel 9:19 O Lord, hear; O Lord, forgive; O Lord, listen and do; defer not...

Micah 7:18 Who is a God like to you, that pardons iniquity, and passes by the transgression of the remnant of his heritage?...

Matthew 6:12 And forgive us our debts, as we forgive our debtors.

Cross References
2 Chronicles 6:22
"If a man sins against his neighbor and is made to take an oath and comes and swears his oath before your altar in this house,

Isaiah 43:25
"I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.

Isaiah 44:22
I have blotted out your transgressions like a cloud and your sins like mist; return to me, for I have redeemed you.

Micah 7:18
Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love.

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