25 then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land that thou gavest to them and to their fathers.
for all the land that thou seest will I give to thee, and to thy seed for ever.
And I will bring you into the land concerning which I swore to give it unto Abraham, unto Isaac, and unto Jacob; and I will give it you for a possession: I am Jehovah.
And in the first year of Cyrus king of Persia, that the word of Jehovah by the mouth of Jeremiah might be accomplished, Jehovah stirred up the spirit of Cyrus king of Persia, and he made a proclamation throughout his kingdom, and also in writing, saying, Thus says Cyrus king of Persia: All the kingdoms of the earth has Jehovah the God of the heavens given to me, and he has charged me to build him a house at Jerusalem, which is in Judah. Whosoever there is among you of all his people, his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of Jehovah the God of Israel -- he is God -- which is at Jerusalem. And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, besides the voluntary offering for the house of God which is at Jerusalem. And the chief fathers of Judah and Benjamin rose up, and the priests, and the Levites, even all those whose spirit God had stirred, to go up to build the house of Jehovah which is at Jerusalem. And all they that were about them strengthened their hands with articles of silver, with gold, with goods, and with beasts, and with precious things, besides all that was willingly offered.
Then was the anger of Jehovah kindled against his people, and he abhorred his inheritance; And he gave them into the hand of the nations; and they that hated them ruled over them: And their enemies oppressed them, and they were brought into subjection under their hand. Often did he deliver them; but as for them they provoked [him] by their counsel, and they were brought low by their iniquity. But he regarded their distress, when he heard their cry; And he remembered for them his covenant, and repented according to the multitude of his loving-kindnesses; And he caused them to find compassion of all those that had carried them captives. Save us, Jehovah our God, and gather us from among the nations, to give thanks unto thy holy name, [and] to triumph in thy praise.
Behold, I will apply a healing dressing to it and cure, and I will heal them, and will reveal unto them an abundance of peace and truth. And I will turn the captivity of Judah and the captivity of Israel, and will build them, as at the beginning. And I will cleanse them from all their iniquity, whereby they have sinned against me, and I will pardon all their iniquities, whereby they have sinned against me, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise and a glory before all the nations of the earth, which shall hear of all the good that I do unto them; and they shall fear and tremble for all the good and for all the prosperity that I procure unto it. Thus saith Jehovah: In this place of which ye say, It is waste, without man and without beast! in the cities of Judah and in the streets of Jerusalem that are desolate, without man, and without inhabitant, and without beast, there shall again be heard the voice of mirth and the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of them that say, Give ye thanks unto Jehovah of hosts; for Jehovah is good, for his loving-kindness [endureth] for ever, -- of them that bring thanksgiving unto the house of Jehovah. For I will turn the captivity of the land as in the beginning, saith Jehovah. Thus saith Jehovah of hosts: In this place which is waste, without man and without beast, and in all the cities thereof, there shall again be a habitation of shepherds causing [their] flocks to lie down. In the cities of the hill-country, in the cities of the lowland, and in the cities of the south, and in the land of Benjamin, and in the environs of Jerusalem, and in the cities of Judah, shall the flocks pass again under the hands of him that counteth [them], saith Jehovah.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 6
Commentary on 2 Chronicles 6 Keil & Delitzsch Commentary
The words with which Solomon celebrates this wondrous evidence of the divine favour, entirely coincide with the narrative in 1 Kings 8:12-21, except that in 2 Chronicles 6:5. the actual words of Solomon's speech are more completely given than in 1 Kings 8:16, where the words, “and I have not chosen a man to be prince over my people Israel, and I have chosen Jerusalem that my name might be there,” are omitted. For the commentary on this address, see on 1 Kings 8:12-21.
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 Psalms 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 Psalms 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 Ps 132, or the verses of the psalm from our passage; and ( b ) the period when Psalms 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 (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 Psalms 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.