“If a man sins 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;
Parallel Translations
-
“If a man sins 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;
-
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;
-
If a man sin against his neighbour, and an oath be exacted of him to cause him to swear, and he come and swear before Thine altar in this house;
Cross-references (6)
Passages linked to 2 Chronicles 6:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 22:11 the oath of Yahweh shall be between them both, he has not put his hand on his neighbor’s goods; and its owner shall accept it, and he shall not make restitution.
- Leviticus 5:1 “ ‘If anyone sins, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn’t report it, then he shall bear his iniquity.
- Numbers 5:19-22 The priest shall cause her to take an oath and shall tell the woman, “If no man has lain with you, and if you haven’t gone aside to uncleanness, being under your husband’s authority, be free from this water of bitterness that brings a curse. But if you have gone astray, being under your husband’s authority, and if you are defiled, and some man has lain with you besides your husband—” then the priest shall cause the woman to swear with the oath of cursing, and the priest shall tell the woman, “May Yahweh make you a curse and an oath among your people, when Yahweh allows your thigh to fall away, and your body to swell; and this water that brings a curse will go into your bowels, and make your body swell, and your thigh fall away.” The woman shall say, “Amen, Amen.”
- 1 Kings 8:31-32 “If a man sins 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; then hear in heaven, and act, and judge your servants, condemning the wicked, to bring his way on his own head, and justifying the righteous, to give him according to his righteousness.
- Proverbs 30:9 lest I be full, deny you, and say, ‘Who is Yahweh?’ or lest I be poor, and steal, and so dishonor the name of my God.
- Matthew 23:18 ‘Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is obligated?’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain By retaining anything from him, or by denying that…
By retaining anything from him, or by denying that which he hath left him to keep, or do him any wrong.
Hebrew, oath.
Geneva Bible (1599) marginal notes — public domain.
Adam Clarke 1810 · Public Domain Verse 22. If a man sin against his neighbour]…
Verse 22. If a man sin against his neighbour] For the SEVEN cases put here by Solomon in his prayer, see the notes on 1Kg 8:31-46.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ch 6:22. And the oath come before thine altar…
2Ch 6:22. And the oath come before thine altar — By this it appears that the man who was to clear himself of any trespass, whereof he was accused, against his neighbour, by an oath, was to do it at the temple, before the altar of that God from whom he looked for the remission of his sins.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Altar; thus solemnly consenting to be punished by God,…
Altar; thus solemnly consenting to be punished by God, if he swear falsely. (Haydock) --- This practice was not prescribed by the law, but took place when witnesses could not be procured, or when it was necessary to rely on the word of the accused.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain If a man sin against his neighbour, and an…
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, &c.--In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. and an oath be laid upon him] Cp.…
22. and an oath be laid upon him] Cp. Exo_22:11. The oath means a curse which a man imprecates upon himself under certain conditions.
and the oath come] R.V. and he come and swear.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) If a man sin.—Kings, “whatever a man sin.”
(22) If a man sin.—Kings, “whatever a man sin.”
And an oath be laid upon him.—And he (i.e., his neighbour or, indefinitely, people) lay an oath upon him. (See Exo_22:11.)
Read full note →
And the oath come before thine altar.—And he (the offender) enter upon an oath before thine altar. (Comp. Eze_17:13.) But all the versions have, “and he come, and swear before thine altar,” a difference which involves merely the prefixing of one letter (w) to the Hebrew word rendered “oath.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And an oath be laid upon him to make…
And an oath be laid upon him to make him swear. This verse is explained by Exo_22:9-11; Lev_6:1-5. The case of ordeal by self-purgation of oath is supposed. And the oath come. The Septuagint translates here, "and he come and declare by oath," etc. a translation which a very slight alteration in the Hebrew, consisting in prefixing a vau to the word for swear, will allow. The Vulgate follows the Septuagint.
Vers. 22-23.
Read full note →
Divine justice.
This petition supposes
I THE COMMISSION OF DELIBERATE WRONG by one man against another. A dispute may readily arise in which each man, affected in his judgment by his own personal interests, believes himself to make a righteous claim. This is an ease for impartial intervention, for the decision of one who is not prejudiced by any interest of his own. But the case here referred to by Solomon is one of deliberate wrong perpetrated by one man against his neighbour. It is a painful thing that this should have to be presupposed among the "people of God." Yet it was so. Enlightenment was not, and it is not, any positive guarantee against actual unrighteousness. A man may know all he can learn of Christ, sitting constantly and reverentially at his feet, and yet he may allow himself to do that which defrauds his brother and does him cruel and shameful wrong. Saddening observation only too frequently and only too powerfully attests it.
II THE APPEAL TO GOD. The injured Hebrew made his appeal to the Lord his God; he required the offending neighbour to take an oath in the very presence of the Holy One, invoking the judgment of God against the one who was in the wrong. It was presumably a last resort, an ultimate appeal. Not formally, but substantially, we do likewise. If human judgment fails, we leave the guilty in the hands of God. We commit our righteous cause to his Divine arbitration. We ask God to make our innocence appear, to restore to us the good name or the possession of which we have been defrauded. We make our appeal from earth to Heaven.
III THE DIVINE JUDGMENT. Solomon prayed God to intervene so that the wicked should be recompensed and the righteous justified. Under that dispensation he might rightly and even confidently make that request. But what may we expect now of the Divine justice? These three things:
1. That the righteous laws of God are always working for the overthrow ofevil and the enthronement of integrity; the former is radically weak, and the latter is essentially strong and prevailing.
2. That unvisited evil is always attended with spiritual failure, while unrewarded rectitude is always accompanied and sustained by spiritual worth.
3. That there is a long future which holds ample compensations in itsunsounded depths. Divine justice will prove to be completely vindicated when we have looked deep enough and waited long enough. C.
Vers. 22-39.
The sevenfold illustration.
I THE OATH OF PURGATION. (Vers. 22, 23.)
1. The case supposed. (Ver. 22.)
(1) Common that of a man sinning, or being suspected of sinning, against his neighbour in any of the ways specified in the Law of Moses by theft, (Exo_22:10, Exo_22:11) by finding and retaining lost goods, (Lev_6:1) or in the case of a wife by adultery. (Num_5:19-22)
(2) Hard one in which distinct and satisfactory evidence is a-wanting. Perhaps
(3) wicked on one side or another most likely so, either the accuser"s charge or the accused"s denial being consciously false. Certainly
(4) solemn an oath or appeal to Heaven having been either demanded by the accused or imposed by the accuser, (Exo_22:10) and carried through or performed "before the altar in his house," i.e. in the immediate Divine presence. (Exo_20:24)
2. The prayer offered. (Ver. 23.)
(1) That Jehovah would listen to the appeal of the litigants, not merely as he does to all words spoken on the earth, (Psa_139:5) in virtue of his omnipresence (Jer_23:33; but (Eph_1:23) as acting in the character of judge or umpire between the two (Job_21:22; Psa_9:7 Psa_58:11 Psa_62:12; Pro_29:26)
(2) That Jehovah would pronounce judgment on the case submitted to him. (Ps 12 Ps 119 Ps 137) This practically is what is meant by all judicial oath-taking. It is a virtual placing of the case before God, that he may elicit a true and righteous verdict (Rom_2:2; 1Pe_1:17)
(3) That Jehovah would make known his decision by punishing the guilty and vindicating the innocent (Gen_18:25; Exo_34:7; 2Sa_22:26; Nah_1:3) not by supernaturally interposing to smite the former with death, as in the case of Korah and his company, (Num_16:32) or as in the case of Miriam, (Num_12:10) with some. malady, which might be interpreted as a signal of the Divine displeasure, but by providentially bringing it about that the wickedness of the wicked should be discovered, as in the cases of Abimelech (Jud_1:9:56) and Haman, (Est_7:10) and the uprightness of the good man should be declared, as in those of Job (Job_42:10) and David. (Psa_41:12)
II THE PRAYER OF THE CAPTIVE. (Vers. 24, 25.)
1. The instance selected. That of God"s ancient people
1. having sinned against God, which they had often done in days past (Psa_106:6 Psa_78:17; Hos_10:9) and would most probably do (2Ch_6:36; 1Ki_8:46)
2. having been defeated in battle on this account, as frequently before had happened to them (Jud_1:7:1, 5; 1Sa_4:3)
3. having been carried off in part into exile, as they subsequently were into Assyria (2Ki_17:5) and Babylon; (2Ki_25:21)
4. having repented of their wickedness, (1Ki_8:47) saying as at Mizpeh, "We have sinned against the Lord", (1Sa_7:6) or as at Jerusalem in the restoration, "Since the days of our fathers have we been in a great trespass unto this day"; (Ezr_9:7)
5. having confessed God"s Name in their sorrowful calamity, i.e. acknowledged God"s justice in all that had befallen them (Psa_51:4; Rom_3:4) and
6. having prayed and made supplication before God in the temple, i.e. those of them who remained behind for those who had been carried off.
2. The request presented.
(1) That God would hear from heaven the cry of his suppliant people, and so vindicate his condescending character as a prayer-hearing God (Psa_65:2; Isa_45:11)
(2) That he would forgive the sin of his erring people, and so prove himself a gracious and compassionate God (Exo_34:9; Neh_9:17; Psa_78:38 Psa_86:5; Isa_55:7)
(3) That he would restore his banished ones to their own land, and so show himself a faithful and covenant-keeping God (Deu_7:9; Neh_1:5; Dan_9:4; 1Ki_8:23)
III THE CRY OF THE FAMISHED. (Vers. 26, 27.)
1. The distress pictured. Solomon imagines a state of matters that in Oriental countries might easily happen, when through long-continued drought, as in the days of Joseph, (Gen_41:57) the inhabitants might be perishing (or in danger of perishing) through lack of food a state of matters not unknown in the land of Israel, both before (Rth_1:1; 2Sa_21:1) and after (1Ki_17:7; 2Ki_4:38 2Ki_6:25-29 2Ki_25:3; Act_11:28) his time, and commonly regarded as a visible token of Divine displeasure on account of sin (Lev_26:20; Deu_11:17 Deu_28:23; Amo_4:7) as abundance of rain and fertility of ground were customarily accepted as intimations of Heaven"s favour (Lev_26:4; Jer_5:24; Joe_2:23) The state ofmatters depicted is rendered even more sorrowful, and the wretchedness more pitiable, by the fact that the famine and the drought spoken of are
2. represented as having been sent upon the people on account of their wickedness, exactly as Jehovah had threatened.
3. The condition presupposed. Solomon asks nothing for his people when in this plight except under limitations. He requests absolutely neither the complete removal of the judgment nor its mitigation. He assumes that his people shall have
(1) learned the lesson designed to be taught by the afflictive dispensation sent upon them, since in his dealings neither with nations nor with individuals does God afflict the children of men willingly or gratuitously, but always for their profit, (Heb_12:10) that he might impart to them instruction (Job_33:16) concerning their sin, (Job_36:9, Job_36:10) lead them back into "the good way", (Eze_14:10 Eze_20:37, Eze_20:43) and make them fruitful in holy deeds (Heb_12:11; Jam_1:2 Jam_1:4)
(2) put the lesson in practice by turning from sin and walking in the good way, acknowledging the Divine justice in their calamity, and supplicating the Divine forgiveness of their trespass three things, reformation, contrition, and prayer, without which none need expect mercy even from a God of grace.
4. The favour solicited.
(1) A favourable audience: "Hear thou from heaven.
(2) Immediate forgiveness: "And forgive the sin of thy servants.
(3) Effectual assistance: "Send rain upon thy land.
4. The reason given.
(1) The stricken people are "thy people people Israel," to whom thou art engaged in covenant. God loves to be reminded of the gracious and endearing relationship in which believers stand towards him he having taken them for his people, and made himself over to them as their God.
(2) The barren land is "thy land" even more than thy people"s. It is thine by right of creation; theirs in virtue of donation: "Thou hast given it to thy people." Thine by possession; theirs by inheritance: "Thou hast given it to them for an inheritance." God"s people have nothing they have not received from him (1Co_4:7; Jam_1:17) Yet all things are theirs, as co-heirs with Christ. (1Co_3:22, 1Co_3:23)
IV THE WAIL OF THE AFFLICTED. (Vers. 28-31.)
1. Their case destructed. (Ver. 28.) Their distress stricken by plague or sickness is set forth
(1) as to its character, which might be either national or individual, since no man or community may claim exemption from the stroke of outward calamity;
(2) as to its cause, which might be either a "dearth in the land," a failure in the fruits of the earth, in consequence of long-continued drought as in the days of Elijah, (1Ki_17:1) or a destruction of the same by pestilence, by "blasting or mildew," by "locust or caterpillar," such as Moses had threatened God would send upon them if they apostatized from, (Deu_28:22) and as he afterwards did send upon them in the days of Amos, (Amo_4:9) or a famine superinduced by a siege like that which occurred in Samaria in the days of Elisha; (2Ki_6:25)
(3) as to its consequence, which is supposed by the king to have been salutary, leading the afflicted people, collectively and individually, to a knowledge of their sin, as in the instances of the widow of Zarephath (1Ki_17:18) and of the Israelites in the wilderness, (Num_21:7) and to a crying unto God in prayer as formerly the people had done when sore distressed by the children of Ammon, (Jud_1:10:15) and asafterwards Manasseh did when God laid affliction on his loins. (2Ch_33:12)
2. Their cause pleaded.
(1) The blessings craved on their behalf were acceptance of their prayers whensoever they were moved to cry to Heaven, and whatsoever supplication might ascend from their lips forgiveness of their sins, out of which all their trouble had arisen; requital of their deeds, by giving unto each man according to his ways, which has always been the Divine principle of dealing with men (Job_34:11) under the New Testament dispensation (Rom_2:6; Mat_16:27) quite as much as under the Old (Psa_62:12; Pro_24:12; Jer_17:10; Eze_33:20)
(2) The arguments employed in support of these requests were founded on God"s omniscience as a Searcher of hearts, which in its operation extended to all knowest the hearts of all the children of men;" and belonged only to him only knowest;" and on the moral and spiritual effect which such exercise of clemency would have upon the objects of it they may fear thee all the days that they live in the land which thou gavest unto our fathers." It is doubtful if men are ever improved by outward calamity alone. Deterred from crime they may be, through fear of the sword; they are not likely to be changed at heart without an experience of Divine mercy.
V THE PRAYER OF THE STRANGER. (Vers. 32, 33.)
1. His personal history narrated.
(1) He is a stranger not of thy people; one belonging to the Gentile world, which, in respect of relation to Jehovah, stood on an altogether different footing from Israel, and in respect of privilege was not "near unto God" as Israel was, (Psa_148:14) but "afar off", (Eph_2:17) not merely geographically (Isa_66:19; Jer_31:10) but also religiously, being "separate from Christ" or from the hope of Messiah, "alienated from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world". (Eph_2:12)
(2) He has heard of Jehovah"s great Name, and of Israel"s relation thereto. Though the Hebrew Church was not missionary in the proper sense of that expression, her gates were closed against none who sought admission within her pale. (Isa_60:11) In contradistinction, the New TestamentChurch is under obligation not alone to keep her gates open, but, going out into the highways and among the nations of the earth, to compel men to come in (Mat_28:19; Luk_14:23) Solomon expected that the nations of the earth would be attracted towards Israel by the report of his greatness and of his glorious achievements on behalf of Israel (; (1Ki_8:42) how much more should Christians anticipate the flowing towards them of the inhabitants of heathen lands, to whom they bear the glad tidings of salvation, and eternal life through him who was and is the highest embodiment of Jehovah"s Name?
(3) He has come from his distant home to worship at Jehovah"s altar, if not permanently separating himself from his heathen kinsmen like Abraham, (Gen_12:4) at least doing so for a season like the chamberlain of Candace. (Act_8:27)
2. His religious conduct described. He is represented as
(1) praying, calling, asking with audible voice and fervent heart prayer a natural instinct of the awakened soul, and one of the first signs of grace; (Act_9:11)
(2) praying unto Jehovah, the only right Object of prayer, not unto heathen divinities which cannot hear or help their devotees; (Psa_115:4-8)
(3) praying in the temple, then the appointed place, (Exo_20:24) though now any spot on earth may serve as an oratory. (Joh_4:21)
3. His favourable acceptance requested.
(1) For his own sake, that he may have the joy of answered prayer; and
(2) for the nation"s sake, that men might come to fear Jehovah and recognize the temple as his dwelling-place.
VI THE APPEAL OF THE SOLDIER. (Vers. 34, 35)
1. A fourfold assumption.
(1) That the people shall have gone forth against their enemies which they did not always do when they should, (1Sa_17:11) just as Christian soldiers, called to do battle with the principalities and powers of darkness, (Eph_6:12) sometimes sulk like Achilles in their tents instead of marching forth like David to meet the foe. (1Sa_17:40) If not always right for either nations or individuals to go to war with their enemies, (Jam_4:1) it is never wrong for Churches or Christians to contend against their spiritual foes (1Ti_6:12; 2Ti_4:7)
(2) That the way in which they have gone forth has been of God"s choosing an important distinction. As many run upon errands not of God"ssending, so many plunge into strifes and contentions without God"s directing. Even when the battle is of God"s appointing, i.e. when nation, Church, or individual feels that the warfare to be entered on has God"s countenance so far as its object is concerned, it is still conceivable that it may be entered on in a way that God cannot approve. Hence Solomon assumes that Israel shall have gone out upon their campaign "by the way that thou shalt send them." It were well that all warriors, national and individual, political, social, religions, evinced a like solicitude to go forth by God"s ways rather than their own.
(3) That they have solemnly commended their cause to God in prayer. This presupposes that their cause is right, which of necessity it must be since God has sent them to the field. But all appeals to Heaven from battalions preparing to plunge into strife have not equal ground to rest upon. Neither kings nor parliaments, neither soldiers nor private persons, neither Christian Churches nor Christian individuals, should go to fight unless sure they can pray upon the scene of conflict.
(4) That they have directed their prayer to the city of Jerusalem and the temple of Jehovah. Any sort of prayer will not suffice. It must be prayer in the manner God has shown.
2. A twofold petition.
(1) That their prayer should be heard thou," etc. and
(2) that their cause should be maintained. Both petitions Solomon might offer with confidence, seeing it is God"s practice to attend to the supplication of the needy, more especially when their need arises from doing his will, and seeing that, though God is not always on man"s side, he ever is upon his own. If not always on the side of the strongest battalions, he is always on the side of truth and right.
VII THE SUPPLICATION OF THE EXILE. (Vers. 36-39.)
1. The calamity apprehended.
(1) That the people should sin against God. A dreadful apprehension, considering the character and power of God; yet natural, remembering the universal corruption of the race: "There is no man who sinneth not" (Psa_14:3; Ecc_7:20; Rom_3:23)
(2) That God should be angry with them. This inevitable if the preceding hypothesis should be at any time realized (Exo_32:33 Exo_34:7; Psa_7:11 Psa_11:6 Psa_78:21; Isa_64:7; Luk_19:27; Rom_1:18) If God cannot but be angry with unforgiven and unrenewed men when they sin, he cannot possibly be pleased with his people when they backslide into wicked ways.
(3) That God should permit them to be defeated by their enemies. This they had oftentimes experienced because of their transgression (Jos_7:2; Jud_1:2:15 13:1; 1Sa_4:1) the king feared that a like experience might occur again. That which had been might be.
(4) That God should suffer them to be carried captive into a foreign land whether far or near. This Solomon knew to be the common lot of prisoners of war. The monumental histories of Egypt, Assyria, and Babylon have rendered Bible students familiar with this phase of ancient warfare. The king also knew that such a fate had been threatened against his people in the event of their declining from their covenant fidelity to Jehovah. (Deu_28:63)
2. The supposition made.
(1) That the captive people should bethink themselves of their sinfulness in the land of their captivity. Such as have no consideration of their wickedness while at home, amongst friends, and in circumstances of outward prosperity, not unfrequently are led to serious reflection when far from home, among strangers, and in want. So the Israelites were in Egypt (Exo_2:23) and again in Babylon; (Psa_137:1) so was the prodigal in the far country. (Luk_15:17)
(2) That they should make candid acknowledgment of the same unto God saying, "We have sinned, we have done amiss, and have dealt wickedly;" not merely in a mild way stating the fact, but with earnest repetition emphasizing the guilt of their declension from God, as Moses had enjoined them in such circumstances to do, (Lev_26:40) as the Babylonian captives afterwards did (Psa_106:6; Dan_9:5) as did the returned exiles under Ezra, (Ezr_9:7) and as all who hope in God"s mercy are expected to do. (1Jn_1:9)
(3) That they should return to Jehovah with all their hearts a step beyond and in advance of confession. This, when earnest and sincere, ought to lead to reformation, but because it is sometimes formal and purely verbal it does not always bring amendment in its wake. Hence the necessity of insisting upon a practical demonstration of its genuineness by a renunciation of those evil courses which have been confessed, and a reassumption of those good ways which have been forsaken (Isaiah (Eze_18:21; Dan_4:27; Amo_5:14, Amo_5:15; (Matthew. (Rev_2:5)
(4) That they should pray to Jehovah in the land of their captivity, directing their supplication "towards the land of their fathers," thereby evidencing their faith in Jehovah"s covenant, "and towards the city which thou hast chosen," so acknowledging Jehovah"s grace, "and toward the house which I have built for thy Name," in that fashion showing their belief in Jehovah"s readiness to forgive all of which are still indispensable as subjective conditions of acceptable prayer.
3. The intercession made. That God would grant his repenting and praying people
(1) an audience to their supplications by admitting these to his dwelling-place in heaven, and into the ear of his infinite heart;
(2) support in their cause as against their oppressors, by upholding them while in exile, and by causing them to return from it in his own time and way; and
(3) forgiveness of their sins, since without this all other blessings are in vain.
Learn:
1. That good prayers, while never prolix, vague, or rambling, are alwaysfull, specific, and well arranged.
2. That the loftiest prayer a human lip can utter is that of intercession forthe welfare of others.
3. That, though the heart of man stands in no need of arguments to make itpray, it is not forbidden to employ arguments in the act of prayer.
4. That prayer, conceived as the converse of a finite soul with the infiniteDeity, is the highest exercise of which a creature is capable.
5. That long prayers do not weary God, though meaningless repetitions do. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
King Solomon continues praying.
Read full note →
is required to swear an oath
This can be stated in active form. AT: "someone requires him to swear an oath" (See: Active or Passive)
this house
This refers to the temple.
bringing what he has done upon his own head
To bring someone's conduct on him represents punishing him for his bad conduct. AT: "punishing him as he deserves" (See: Metaphor)
upon his own head
Here the "head" refers to the whole person. AT: "on him" (See: Synecdoche)
give to him according to his righteousness
"give him what he deserves because he is innocent"
translationWords
sin
neighbor
oath
altar
judge
head
declare
innocent
righteous
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:22-23 Petition 1: Solomon asked for justice to prevail…
6:22-23 Petition 1: Solomon asked for justice to prevail when guilt and innocence cannot easily be determined. An example of such a case would be theft (Exod 22:7-9); the plaintiff and the defendant would both take oaths before God, and the person determined to be guilty would pay double.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.