TRV
Translation
King James Version
If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;
Complete Jewish Bible
"If a person sins against a fellow member of the community, and he is made to swear under oath, and he comes and swears before your altar in this house;
Berean Standard Bible
When a man sins against his neighbor and is required to take an oath, and he comes to take an oath before Your altar in this temple,
American Standard Version
If a man sin against his neighbor, and an oath be laid upon him to cause him to swear, and he come and swear before thine altar in this house;
World English Bible Messianic
“If a man sin 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;
Geneva Bible (1599)
When a man shall sinne against his neighbour, and he laye vpon him an othe to cause him to sweare, and the swearer shall come before thine altar in this house,
Young's Literal Translation
`If a man doth sin against his neighbour, and he hath lifted up on him an oath to cause him to swear, and the oath hath come in before Thine altar in this house--
In the KJVVerse 11,305 of 31,102
Study This Verse
Commentary on 2 Chronicles 6 verses 12–42
12 ¶ And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:
13 For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,
14 And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts:
15 Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day.
16 Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me.
17 Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.
18 But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!
19 Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee:
20 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.
21 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.
22 If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;
23 Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.
24 And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house;
25 Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers.
26 When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them;
27 Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.
28 If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillers; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:
29 Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
30 Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:)
31 That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.
32 Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house;
33 Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.
34 If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name;
35 Then hear thou from the heavens their prayer and their supplication, and maintain their cause.
36 If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
37 Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;
38 If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:
39 Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.
40 Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.
41 Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.
42 O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.
Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1 Kings 8) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.
I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, Ch2 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, Ch2 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, Ch2 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, Ch2 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (Ch2 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ecc 7:20.
II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, Ch2 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee." Trouble will drive those to God who have said to him, Depart, Ch2 6:24, Ch2 6:26, Ch2 6:28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth.
III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, Ch2 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him - This is my beloved Son; but he says not now of any house, "This is my beloved place." 2. That God would hear and accept the prayers which should be made in or towards that place, Ch2 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens - The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, Ch2 6:23, Ch2 6:30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, Ch2 6:25, Ch2 6:27, Ch2 6:38, Ch2 6:39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (Ch2 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Lev 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (Ch2 6:35): Maintain their cause; and again, Ch2 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, Ch2 6:41, Ch2 6:42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But 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. He prayer (Ch2 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) 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. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Psa 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, Ch2 6:42. [1.] His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] 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. We may plead, as Solomon does here, with an eye to Christ: - "We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the lxx. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant." Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David," Isa 55:3 and Act 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–42. Public domain.
Copy as
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.
Copy as
Continue studying 2 Chronicles 6:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
King Solomon's dedicatory prayer for the newly completed Temple in Jerusalem includes 2 Chronicles 6:22 as a specific petition addressing interpersonal conflict. This verse envisions a scenario where an individual is accused of sinning against their neighbor, necessitating the solemn administration of an oath. Solomon intercedes that when such a sacred oath is brought before God's altar within the Temple, the Lord would hear from heaven, discern the hidden truth of the matter, and render righteous judgment, thus affirming the profound sanctity of oaths and the Temple's vital role as a divine court for truth and justice.
CONTEXT
Literary Context: This verse is embedded within Solomon's extensive prayer of dedication for the First Temple, recorded in 2 Chronicles 6. Following the Ark of the Covenant's placement and the manifestation of God's glory (vv. 1-11), Solomon blesses the assembly and then launches into a profound intercessory prayer (vv. 12-42). His prayer is structured as a series of conditional petitions, each beginning with "If" and anticipating various future needs, sins, and national crises that might lead the people to seek God at the Temple. Verse 22 is the second of these specific scenarios, immediately following a general plea for justice regarding a wrong committed against a neighbor (v. 21), and preceding petitions concerning military defeat, famine, plague, and other calamities. It highlights the Temple's intended function not only as a place of worship and sacrifice but also as a judicial and moral center where divine truth could be sought in complex human disputes.
Historical & Cultural Context: The dedication of the Temple marked a monumental moment in Israelite history, signifying the establishment of a permanent dwelling place for God's name among His people, fulfilling promises made to David. In ancient Israel, the Temple was the central hub of national life – religious, social, and even judicial. Oaths were a critical component of legal proceedings and interpersonal agreements, serving as a solemn appeal to God as a witness and judge, especially when human evidence was insufficient. Taking an oath "before thine altar" meant invoking God's direct presence and judgment, making it an extremely serious act with potentially severe consequences for false swearing. The bronze altar in the Temple courtyard was the site of sacrifices and the symbolic point of access to God's presence, making it the natural place for such a sacred act of truth-seeking. This practice reflects a societal structure where justice was deeply intertwined with divine oversight and religious ritual.
Key Themes: The petition in this verse powerfully underscores several key themes prevalent throughout Solomon's prayer and the broader Deuteronomistic history. Foremost is the theme of Divine Justice and Omniscience, emphasizing God's role as the ultimate arbiter of truth, capable of discerning the hidden intentions and actions of individuals. Related to this is the Sanctity of Oaths and Covenants, where a solemn declaration made in God's presence carries immense weight and demands absolute truthfulness, reflecting the importance of integrity within the community, a principle deeply rooted in Mosaic Law, such as the prohibition against false witness in Exodus 20:16. Finally, the verse highlights the Temple as a Place of Resolution and Divine Encounter, not merely for cultic worship but as a functional center where the nation could bring its most difficult disputes and seek God's intervention for truth and reconciliation, anticipating God's response "from heaven" as seen throughout 2 Chronicles 6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Solomon's prayer, and specifically this verse, employs several significant literary devices that enhance its theological and practical impact. The overarching structure of the prayer is a series of Conditional Clauses ("If... then..."), which establish a covenantal framework where human action (or sin) elicits a divine response. This particular verse is a specific instance of Casuistic Law, presenting a hypothetical legal scenario ("If a man sin... and an oath be laid...") for which divine intervention is sought. The Temple itself, and particularly the altar, functions as a powerful Symbolism of God's presence, holiness, and His role as the ultimate arbiter of justice. The act of bringing an oath "before thine altar" is a direct Invocation, appealing to God to bear witness and render judgment, thereby highlighting the Divine Omniscience and the belief that no truth can be hidden from Him. The prayer is also an act of Intercession, with Solomon standing as a mediator for his people, anticipating their future needs and seeking God's gracious response. This intricate use of literary forms underscores the profound theological truths embedded within the prayer.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse deeply connects to the broader biblical understanding of divine justice, the sacred nature of truth, and the role of God's presence in human affairs. It underscores the Old Testament principle that God is not only the source of all truth but also the ultimate judge who discerns the secrets of the heart, a concept echoed throughout the wisdom literature. The solemnity of an oath taken before the altar signifies the profound respect for God's omniscience and His active involvement in upholding righteousness within the community. It reflects a societal and theological framework where integrity and accountability were paramount, and where the divine realm intersected directly with human legal and moral disputes. This passage teaches that God is intimately concerned with justice in interpersonal relationships and that His presence provides the ultimate court of appeal for hidden truths.
REFLECTION AND APPLICATION
While we no longer have a physical Temple in Jerusalem where oaths are sworn before an altar, the spiritual principles embedded in 2 Chronicles 6:22 remain profoundly relevant for believers today. This verse serves as a powerful reminder of the enduring importance of truthfulness, integrity, and accountability in all our dealings. It challenges us to live with unwavering honesty, knowing that our words and actions, even those hidden from human sight, are ultimately laid bare before the omniscient God. In an age where truth is often relativized, and trust is easily eroded, this passage calls us back to the foundational belief that God is the ultimate standard of truth and justice. It encourages us to seek peaceful and just resolutions to disputes, always striving for reconciliation and righteousness in our relationships, and to remember that our lives are lived coram Deo—in the very presence of a God who sees and knows all. It also reminds us that while human systems of justice are imperfect, God's justice is perfect and will ultimately prevail, giving us hope for ultimate vindication and rectification.
Questions for Reflection
FAQ
What was the purpose of taking an oath "before thine altar" in ancient Israel?
Answer: Taking an oath "before thine altar" served as a solemn, sacred act intended to resolve disputes and ascertain truth when human evidence was insufficient or contested. The altar, specifically the bronze altar of burnt offering in the Temple courtyard, was the primary point of access to God's presence. By swearing an oath there, an individual was directly invoking God as the ultimate witness and judge of their declaration. This practice underscored the belief that God was omniscient, knew the truth of all matters, and would bring consequences upon anyone who swore falsely. It elevated a human dispute to a divine court, seeking God's intervention to reveal hidden truths and ensure justice within the community, as seen in the broader context of 2 Chronicles 6.
CHRIST-CENTERED FULFILLMENT
The petition in 2 Chronicles 6:22 finds its ultimate Christ-centered fulfillment in several profound ways. While Solomon prayed for God to discern truth through oaths at a physical altar, Jesus Christ is the embodiment of truth itself, declaring, "I am the way, the truth, and the life" (John 14:6). The need for an oath to reveal hidden sin against a neighbor points to the pervasive reality of human sinfulness and the inability of humanity to perfectly self-regulate or perfectly discern truth. Christ, however, perfectly reveals the heart of humanity and the heart of God. He is the one before whom all secrets are laid bare, and He alone is the perfect judge who will discern the truth of every deed and intention (Romans 2:16). Furthermore, the Temple, where oaths were sworn, was a shadow of the ultimate Temple, Jesus' body (John 2:19-21), and now the Church, the dwelling place of God's Spirit (1 Corinthians 3:16). In Christ, the need for a physical altar for arbitration is superseded, as He has made the ultimate sacrifice, taking away the sin of the world (John 1:29), and offering a pathway to reconciliation and true justice through His atoning work, making it possible for believers to approach God's throne of grace directly with truth and repentance (Hebrews 4:16).