2 Chronicles 6:37

KJV

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;

KJV (with Strong's)

Yet if they bethink {H7725}{H3824} themselves in the land {H776} whither they are carried captive {H7617}, and turn {H7725} and pray {H2603} unto thee in the land {H776} of their captivity {H7628}, saying {H559}, We have sinned {H2398}, we have done amiss {H5753}, and have dealt wickedly {H7561};

Complete Jewish Bible

then, if they come to their senses in the land where they have been carried away captive, turn back and make their plea to you in the land where they are being held captive, saying, 'We sinned, we acted wrongly, we behaved wickedly,'

Berean Standard Bible

and when they come to their senses in the land to which they were taken, and they repent and plead with You in the land of their captors, saying, ‘We have sinned and done wrong; we have acted wickedly,’

American Standard Version

yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of their captivity, saying, We have sinned, we have done perversely, and have dealt wickedly;

Commentary

### SUMMARY
2 Chronicles 6:37 is a profoundly prophetic utterance within King Solomon's dedicatory prayer for the First Temple. Anticipating a future where Israel's disobedience would lead to divine judgment and exile, this verse outlines the precise conditions under which God's people, even while held captive in a foreign land, could find restoration and forgiveness. It underscores the enduring principles of genuine repentance, heartfelt confession of sin, and sincere turning back to God as the pathway to divine mercy and renewed covenant relationship, even from the deepest depths of national distress.

### CONTEXT
* **Literary Context:** This verse is situated within King Solomon's monumental prayer of dedication for the newly completed Temple in Jerusalem, recorded in [2 Chronicles 6](/2_chronicles/6 "2 Chronicles 6 - Solomon's Prayer of Dedication"). Following the Ark of the Covenant's placement and the manifestation of God's glory ([2 Chronicles 5:7-14](/2_chronicles/5-7 "2 Chronicles 5:7-14 - The Ark in the Temple")), Solomon blesses the assembly and then offers an extensive prayer, moving from praise and reaffirmation of God's covenant faithfulness to a series of seven conditional petitions. Each petition addresses a specific scenario of national distress—such as military defeat, drought, famine, plague, or, as in this case, captivity—and outlines the people's required response for God's intervention and forgiveness. Verse 37 falls within the prayer's longest petition (verses 34-39), specifically addressing the dire circumstance of exile and emphasizing the internal transformation necessary for restoration.
* **Historical & Cultural Context:** Solomon's prayer, though offered at the height of Israel's power and prosperity, carries a poignant awareness of the nation's covenant obligations and the potential consequences of disobedience. The concept of exile was deeply ingrained in the Deuteronomic covenant, where faithfulness promised blessing and unfaithfulness threatened dispersion from the land ([Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience")). For ancient Israel, the Temple was not merely a building but the symbolic dwelling place of God, the center of their national and religious identity, and the locus of atonement and prayer. To be "carried captive" meant not only physical displacement but also a profound spiritual and existential crisis, cut off from the Temple and the promised land. Solomon's foresight acknowledges this potential future reality, which would tragically materialize centuries later with the Babylonian exile, underscoring the timeless relevance of the conditions for return.
* **Key Themes:** Solomon's prayer, particularly 2 Chronicles 6:37, powerfully articulates several foundational biblical themes. Firstly, it highlights **Divine Justice and Mercy**, demonstrating that while God's justice demands accountability for sin, His boundless mercy always provides a pathway for reconciliation through repentance. Secondly, the verse emphasizes the critical role of **Genuine Repentance and Turning (שׁוּב, _shuv'_)** as the prerequisite for restoration. It's not merely a superficial acknowledgment but a deep internal "bethinking" that leads to a fundamental change of heart and direction, a return to God with all one's being, as prophesied in [Deuteronomy 30:2-3](/deuteronomy/30-2 "Deuteronomy 30:2-3 - Return from Exile"). Thirdly, it underscores the necessity of **Thorough Confession of Sin**, moving beyond a general admission to a specific, multi-faceted acknowledgment of wrongdoing, encompassing different degrees of transgression. This comprehensive confession is depicted as essential for truly seeking God's face and receiving forgiveness, echoing the sentiments found in [Psalm 51:3-5](/psalms/51-3 "Psalm 51:3-5 - David's Confession"). Finally, the verse offers a profound message of **Hope in Adversity**, assuring that even in the most desperate circumstances of judgment and exile, God remains faithful to His covenant and accessible to those who humbly seek Him.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Bethink themselves (Hebrew, שׁוּב, _shuv'_):** This verb is central to the concept of repentance throughout the Old Testament. While translated here as "bethink themselves," its core meaning is "to turn," "to return," or "to repent." It implies a fundamental change of direction, a turning away from sin and back towards God. It's not merely intellectual consideration but a holistic reorientation of one's mind, will, and actions. In the context of exile, it signifies the people's spiritual return to their covenant Lord.
* **Sinned (Hebrew, חָטָא, _chata'_):** This is the most common Hebrew word for sin, meaning "to miss the mark" or "to fall short." It refers to a general transgression against God's law or standard, an act of wrongdoing that deviates from the righteous path. It encompasses both intentional and unintentional offenses.
* **Done amiss (Hebrew, עָוָה, _avah'_):** This term carries the connotation of perverting, twisting, or acting crookedly. It suggests a more deliberate and distorted form of wrongdoing, an act of iniquity that is morally perverse or deviates from what is straight and right. It implies a deeper level of moral corruption or a conscious choice to do wrong.
* **Dealt wickedly (Hebrew, רָשַׁע, _rasha'_):** This word signifies being guilty, acting unrighteously, or being condemned. It refers to outright rebellion against God, a state of being or acting as an enemy of God, characterized by injustice and defiance. The progression from _chata'_ to _avah'_ to _rasha'_ illustrates an increasing severity and deliberateness of sin, highlighting the comprehensive and honest confession required for true repentance.

#### Verse Breakdown
* **"Yet [if] they bethink themselves in the land whither they are carried captive,"**: This opening clause establishes the critical condition for divine intervention. The phrase "bethink themselves" (שׁוּב, _shuv'_) implies a profound internal reflection and a turning of the heart. It signifies a moment of spiritual awakening and self-assessment by the exiled people, recognizing their culpability for their predicament. This introspection occurs "in the land whither they are carried captive," emphasizing that even in the midst of judgment and displacement, the possibility of repentance and restoration remains.
* **"and turn and pray unto thee in the land of their captivity,"**: Building on the internal "bethinking," this clause specifies the outward actions required. The repetition of "turn" reinforces the concept of _shuv'_—a decisive reorientation towards God. This turning is manifested in "pray unto thee," indicating a direct, personal appeal to God, acknowledging His sovereignty and their dependence. The repeated phrase "in the land of their captivity" powerfully underscores the geographical and spiritual distance from Jerusalem and the Temple, yet affirms that God's ears are open to prayers offered from anywhere, provided they come from a repentant heart.
* **"saying, We have sinned, we have done amiss, and have dealt wickedly;"**: This final clause provides the content of their essential confession. The three distinct terms for sin—"sinned" (חָטָא, _chata'_), "done amiss" (עָוָה, _avah'_), and "dealt wickedly" (רָשַׁע, _rasha'_ )—represent a comprehensive acknowledgment of their transgressions. This progression from general wrongdoing to perversity and outright rebellion signifies a deep, honest, and unreserved confession that covers the full spectrum of their disobedience. Such a thorough and humble admission of guilt is presented as the necessary foundation for receiving God's forgiveness and initiating the process of restoration.

#### Literary Devices
Solomon's prayer in 2 Chronicles 6:37 masterfully employs several literary devices to convey its profound message. The most prominent is **Prophecy** or **Foreshadowing**, as Solomon, speaking centuries before the actual Babylonian exile, accurately envisions the very scenario that would befall Israel. This lends immense weight and divine authority to his words, presenting the conditions for return as divinely ordained. The structure of the prayer itself is characterized by **Conditional Clauses** (the implied "if...then" structure), where specific actions of the people (repentance, prayer, confession) are presented as the conditions for God's merciful response. Within the confession, there is a powerful use of **Triadic Parallelism** or a **Climactic Triad** with the phrase "We have sinned, we have done amiss, and have dealt wickedly." This three-fold confession is not merely repetitive but escalates in intensity, moving from general transgression to iniquity and outright wickedness, emphasizing the comprehensive and profound nature of their guilt and the depth of the repentance required. Finally, the **Repetition** of "in the land of their captivity" serves to underscore the dire circumstances of exile, yet simultaneously highlights the universality of God's presence and the accessibility of His mercy even in the most distant and desolate places.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 6:37 stands as a powerful testament to the enduring principles of God's covenant relationship with His people, even in the face of their persistent unfaithfulness. Theologically, it affirms God's perfect justice in allowing the consequences of sin (exile) to unfold, yet simultaneously showcases His boundless mercy and unwavering desire for reconciliation. It reveals that God's ultimate purpose is not punitive destruction but redemptive restoration, always leaving a door open for those who genuinely turn to Him. The verse underscores that true repentance is not merely a change of behavior but a profound internal transformation—a "bethinking" of the heart—that leads to humble confession and a renewed commitment to God. This principle transcends the specific historical context of Israel's exile, establishing a timeless paradigm for how individuals and communities can find forgiveness and renewal when they stray from God's path. It teaches that even in the deepest spiritual or circumstantial "captivity," God remains accessible and ready to hear the contrite heart.

* [Deuteronomy 30:1-3](/deuteronomy/30-1 "Deuteronomy 30:1-3 - Return from Exile")
* [Leviticus 26:40-42](/leviticus/26-40 "Leviticus 26:40-42 - Confession and Remembering the Covenant")
* [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")

### REFLECTION AND APPLICATION
Solomon's prophetic prayer in 2 Chronicles 6:37 offers profound insights for contemporary believers, reminding us that the principles of God's interaction with humanity remain constant. Just as ancient Israel faced the consequences of their disobedience, we too can find ourselves in various forms of "captivity"—enslaved by sin, trapped by harmful patterns, or experiencing the isolating effects of spiritual drift. This verse calls us to a radical self-examination, urging us to "bethink ourselves" and honestly assess our spiritual condition. It emphasizes that true freedom and restoration begin not with external circumstances changing, but with an internal turning of the heart towards God. Our confession must be comprehensive, acknowledging not only our overt "sins" but also our "amiss" ways—the subtle distortions of truth and character—and our "wicked" tendencies—the rebellious inclinations of the heart. In an age often characterized by superficiality, this passage challenges us to cultivate a deep, authentic repentance that leads to genuine transformation and renewed intimacy with God, regardless of the "land of captivity" we may find ourselves in.

#### Questions for Reflection
* **In what areas of my life do I feel "carried captive" by sin, unhealthy habits, or worldly influences?**
* **What does it truly mean for me to "bethink myself" and genuinely turn back to God in these areas?**
* **Am I willing to offer a comprehensive confession to God, acknowledging not just my obvious sins, but also the more subtle ways I have "done amiss" or "dealt wickedly"?**
* **How does the hope offered in this verse encourage me to seek God's mercy even when I feel far from Him?**

### FAQ

**Why does Solomon pray about future captivity that hasn't happened yet?**

Answer: Solomon's prayer is deeply rooted in the Deuteronomic covenant, which explicitly warned of exile as a consequence of national disobedience (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")). As a wise king and prophet, Solomon understood God's character and the conditional nature of the covenant. His prayer is a visionary and intercessory act, anticipating Israel's future failings and God's just response. It demonstrates his profound understanding of God's holiness and His people's propensity to stray, while simultaneously affirming God's enduring mercy and faithfulness to His promises of restoration if His people repent. This foresight underscores the divine inspiration behind his prayer and its timeless relevance.

**What is the significance of the three-fold confession of sin ("sinned, done amiss, and dealt wickedly")?**

Answer: The three-fold confession is a powerful literary and theological device that emphasizes the comprehensive and escalating nature of human sinfulness, and by extension, the thoroughness required for genuine repentance. "Sinned" (חָטָא, _chata'_) refers to missing the mark or falling short of God's standard. "Done amiss" (עָוָה, _avah'_) suggests perversion or distortion, indicating a more deliberate or twisted form of wrongdoing. "Dealt wickedly" (רָשַׁע, _rasha'_) denotes outright rebellion, unrighteousness, or a state of being guilty. By confessing all three, the people acknowledge the full spectrum of their transgressions—from general failings to intentional perversions and defiant acts—demonstrating a deep, honest, and unreserved admission of guilt that is foundational for true reconciliation with God.

### CHRIST-CENTERED FULFILLMENT
2 Chronicles 6:37, with its focus on repentance from captivity and restoration through prayer and confession, finds its ultimate and most profound fulfillment in Jesus Christ. Solomon's Temple, though magnificent, was a shadow of the true dwelling place of God, which is Christ Himself ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus and the Temple")). The prayers offered by the exiled Israelites, though heard by God, pointed to the need for a perfect Intercessor. Jesus is that Intercessor, who ever lives to make intercession for us before the Father ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Priesthood")). Humanity's deepest "captivity" is not physical exile but enslavement to sin ([Romans 6:6](/romans/6-6 "Romans 6:6 - Our old self crucified with Christ")), a bondage from which no mere human repentance or confession can fully liberate us. Christ, the Lamb of God, is the one who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering the ultimate sacrifice that atones for all forms of "sinned, done amiss, and dealt wickedly." Through His death and resurrection, He provides the new covenant, where God's law is written on our hearts, enabling a genuine "turning" (repentance) that is empowered by the Holy Spirit ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). Thus, the hope of restoration offered in Solomon's prayer is fully realized in Christ, who delivers us from the captivity of sin and reconciles us perfectly to God, making true and lasting fellowship possible.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Daniel 9:5

We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments:

Daniel 9:11

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that [is] written in the law of Moses the servant of God, because we have sinned against him.

Jeremiah 31:18

¶ I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.

Jeremiah 31:20

[Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.

Luke 15:17

And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

Luke 15:19

And am no more worthy to be called thy son: make me as one of thy hired servants.

Isaiah 64:6

¶ But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.