TRV
Translation
King James Version
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.
Complete Jewish Bible
"Now go up, ADONAI, God, to your place of rest, you and the ark through which you give strength. "May your cohanim, ADONAI, God, be clothed with salvation; may those loyal to you take joy in good.
Berean Standard Bible
Now therefore, arise, O LORD God, and enter Your resting place, You and the ark of Your might. May Your priests, O LORD God, be clothed with salvation, and may Your godly ones rejoice in goodness.
American Standard Version
Now therefore arise, O Jehovah God, into thy resting-place, thou, and the ark of thy strength: let thy priests, O Jehovah God, be clothed with salvation, and let thy saints rejoice in goodness.
World English Bible Messianic
“Now therefore arise, LORD God, into your resting place, you, and the ark of your strength: let your priests, LORD God, be clothed with salvation <n>[yeshu`ah]</n>, and let your holy ones rejoice in goodness.
Geneva Bible (1599)
Nowe therefore arise, O Lord God, to come into thy rest, thou, and the Arke of thy strength: O Lord God, let thy Priestes be clothed with saluation, and let thy Saints reioyce in goodnesse.
Young's Literal Translation
and now, rise, O Jehovah God, to Thy rest, Thou, and the ark of Thy strength; Thy priests, O Jehovah God, are clothed with salvation, and Thy saints rejoice in the goodness,
In the KJVVerse 11,324 of 31,102
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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.
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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.
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SUMMARY
King Solomon's climactic prayer at the dedication of the newly constructed Temple in Jerusalem culminates in this profound plea for God's enduring presence. The verse implores the LORD God to fully inhabit His "resting place" within the Temple, symbolized by the Ark of the Covenant, and simultaneously requests that the priests be spiritually empowered and "clothed with salvation," leading to the joyful flourishing of God's people, His "saints," in His abundant goodness. It is a comprehensive petition for divine indwelling, effective priestly ministry, and communal blessing, echoing a deep longing for God's manifest glory among His chosen nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent Literary Devices to convey its profound theological message. Firstly, Personification is evident in the plea "arise, O LORD God," attributing human-like action (rising) to the divine, emphasizing a dynamic and active divine presence rather than a static one. Secondly, the phrase "clothed with salvation" is a powerful Metaphor, transforming an abstract spiritual concept (salvation) into a tangible garment that covers and defines the priests, vividly illustrating their divine enablement and spiritual readiness for service. Thirdly, the verse functions as a Liturgical Echo or Allusion, being a near-verbatim quotation from Psalm 132:8-9, demonstrating the deep intertextual connections within the biblical text and the continuity of Israel's worship language across generations. Finally, Symbolism is paramount, with the Ark of the Covenant serving as a potent symbol of God's powerful presence and covenant faithfulness, and the Temple itself symbolizing God's chosen dwelling place among His people, the central point of their worship and national identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse encapsulates a profound theological truth: God's desire to dwell among His people, and the transformative impact of that presence. Solomon's prayer reflects the Old Testament understanding that God's physical dwelling (first the Tabernacle, then the Temple) was the focal point of His covenant relationship with Israel, signifying His commitment, protection, and provision. The request for priests to be "clothed with salvation" highlights the necessity of divine enablement for spiritual leadership and service, emphasizing that human efforts are insufficient without God's empowering grace and righteousness. Furthermore, the resulting "rejoicing in goodness" underscores that true joy and flourishing for God's people are inextricably linked to His manifest presence and the proper functioning of His appointed means of grace. This anticipates the New Testament revelation of God's presence in a new, spiritual temple, and the universal priesthood of believers.
REFLECTION AND APPLICATION
While the physical Temple and Ark are no longer central to our worship, the spiritual truths embedded in Solomon's prayer remain profoundly relevant for believers today. This verse calls us to earnestly desire and actively seek the manifest presence of God in our individual lives, our homes, and our churches. Just as Solomon yearned for God to "arise" and inhabit His "resting place," we should pray for the Holy Spirit to fully indwell and empower us, individually and corporately, recognizing that we, as believers, are now the temple of the Holy Spirit (1 Corinthians 6:19). Furthermore, the prayer for priests to be "clothed with salvation" serves as a powerful reminder for all who serve in ministry—whether formally ordained or in the universal "priesthood of all believers"—to rely not on their own strength or wisdom, but to be fully enveloped by God's saving grace, righteousness, and power. When God's presence is truly honored and His people are spiritually equipped, the natural outcome is genuine joy and flourishing in His goodness, fostering a vibrant, Spirit-filled community that powerfully reflects His glory to the world.
Questions for Reflection
FAQ
Is this verse a direct quote from Psalm 132?
Answer: Yes, 2 Chronicles 6:41 is a near-verbatim quotation of Psalm 132:8-9. The slight variations are minor, primarily a change from "thy saints" in the Psalm to "thy saints, O LORD God" in Chronicles, adding a direct address that emphasizes the solemnity of Solomon's prayer. This strong parallel indicates that Solomon's prayer was likely drawing from established liturgical language or a well-known psalm, demonstrating the deep connection between the formal worship of the Temple and the poetic and devotional expressions found in the Psalms. It suggests that this plea for God's permanent presence and the spiritual well-being of His people was a recurring and central theme in Israelite worship.
What is the significance of the "ark of thy strength"?
Answer: The "ark of thy strength" refers to the Ark of the Covenant, the most sacred object in ancient Israel. It was not merely a container but profoundly symbolized God's presence, power, and covenant faithfulness. Its "strength" (Hebrew: 'oz) highlights God's might and active power manifested through it. Historically, the Ark led Israel in battle (e.g., Joshua 6:6-7), represented God's throne (e.g., Psalm 80:1), and was the place where God met with His people (e.g., Exodus 25:22). Placing it in the Most Holy Place of the Temple was the culmination of the dedication, signifying God's decision to establish His powerful, abiding presence permanently among His people in Jerusalem.
How are priests "clothed with salvation"?
Answer: To be "clothed with salvation" (Hebrew: lavash yeshu'ah) is a powerful metaphor that goes beyond the physical garments worn by the priests. It signifies that their spiritual state, their righteousness, and their effectiveness in ministry are not self-generated but are a divine endowment. It means they are fully enveloped and empowered by God's saving grace, divine approval, and spiritual purity. Their service, including offering sacrifices and mediating between God and Israel, was only efficacious and acceptable to God because God Himself clothed them with His saving power, making them fit instruments for His purposes. This concept is echoed in prophetic literature, such as Isaiah 61:10, where God declares, "He has clothed me with the garments of salvation."
CHRIST-CENTERED FULFILLMENT
The longing expressed in 2 Chronicles 6:41 finds its ultimate and most profound fulfillment in Jesus Christ. Solomon's prayer for God to "arise... into thy resting place" within a physical temple foreshadows the incarnation, where God Himself "tabernacled among us" in the person of Jesus John 1:14. Christ is the true and ultimate "resting place" of God, the full embodiment of divine presence and power, far surpassing the temporary dwelling of the Ark. He is the ultimate "ark of God's strength," through whom God's power is fully manifested in salvation, healing, and resurrection. Furthermore, Jesus is the perfect and eternal High Priest, eternally "clothed with salvation" in a way no Levitical priest could ever be Hebrews 7:26. His perfect sacrifice and righteousness provide the true "salvation" that clothes all who believe in Him, making them a "royal priesthood" 1 Peter 2:9. Finally, the desire for God's "saints" to "rejoice in goodness" is fully realized in Christ. Through Him, believers experience the fullness of God's goodness, receiving joy, peace, and hope through the Holy Spirit Romans 15:13. The physical Temple is replaced by the spiritual temple of God's people, built on Christ as the cornerstone, where the Spirit dwells Ephesians 2:21-22, ensuring God's abiding presence and the perpetual rejoicing of His saints.