2 Chronicles6:12–42

Blight and mildew: a curse-list pair that travels together verbal / quotation: confirmed

The calamity list of v. 28 contains שִׁדָּפוֹן (shᵉdêphâh, H7711, blight) and יֵרָקוֹן (yêrâqôwn, H3420, mildew or paleness). Each occurs in only six verses of the Hebrew Bible, and the Verifier finds them together at Deuteronomy 28:22, Amos 4:9 and Haggai 2:17. In Deuteronomy the pair is a covenant curse announced in advance; in Amos and Haggai it is a curse reported as having landed, each time with the complaint that the people still did not return. Solomon's prayer sits between those two, quoting the curse formula while it is still hypothetical and asking in advance for the remedy the prophets later found missing. Cambridge notes that the following item, rendered "caterpillars" in older versions, is "rather some kind of locust," which keeps the whole list inside the agricultural curse vocabulary rather than making it a general catalogue of disasters.

Deuteronomy 28:22 · Amos 4:9 · Haggai 2:17

basis: Verifier: shared rare Hebrew lexemes H7711 shᵉdêphâh (in 6 vv) and H3420 yêrâqôwn (in 6 vv) at Deuteronomy 28:22, Amos 4:9 and Haggai 2:17. Two lexemes this rare occurring as a fixed pair is a verbal link to the covenant-curse formula, not a shared theme; the direction of borrowing is not claimed.

The same prayer told twice: this text and 1 Kings 8 verbal / quotation: confirmed

Cambridge states the relation: the prayer "is reproduced from 1 Kings with a few verbal changes and with the omission of v. 50-53." K&D says it "corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end." The Verifier independently ranks 1 Kings 8:37 the strongest candidate in the unit, on the rare lexeme shᵉdêphâh plus repeated ʼôyêb, and 1 Kings 8:38 on pâras and kaph, the spread-palms gesture. The differences the commentators record are not smoothed here: the platform of v. 13 is absent from Kings (Ellicott, K&D); "with men" in v. 18 is absent from the Hebrew of 1 Kings 8:27 though present in the LXX (Cambridge); "in My law" in v. 16 replaces "before me" (Ellicott, Cambridge); v. 20 has "day and night" where Kings has "night and day" (Ellicott); v. 21 reads "from heaven" where Kings has the pregnant "unto," which Ellicott judges probably original; v. 23 reads "requiting" where Kings has "find guilty," again probably original per Ellicott; v. 29 substitutes "his own plague and his own sorrow" for "the plague of his own heart," which Ellicott calls a gloss; and from the middle of v. 39 the two texts part entirely.

1 Kings 8:37 · 1 Kings 8:38 · 1 Kings 8:22

basis: Verifier: 1 Kings 8:37 (score 0.80) shares rare H7711 shᵉdêphâh (in 6 vv) plus H341 ʼôyêb twice; 1 Kings 8:38 shares H6566 pâras (in 66 vv) and H3709 kaph (in 180 vv). The verbal identity of the two accounts is also asserted by Cambridge and K&D by name. Which text is prior is not claimed here.

The psalm at the end of the prayer verbal / quotation: confirmed

Verses 41 and 42 are, in Ellicott's words, "slightly altered from Psalm 132:8-10," and Benson, JFB and Cambridge each say the same independently: Benson that Solomon "concludes his prayer with some expressions borrowed from one of his father's Psalms, namely, Psalms 132"; Cambridge that the verse "corresponds (with some variation of reading)" with the psalm; JFB that the words "are not found in the record of this prayer in the First Book of Kings; but they occur in Ps 132:8." The BSB lets the variations be seen: Psalm 132:9 reads "clothed with righteousness" and "shout for joy," where v. 41 has "clothed with salvation" and "rejoice in goodness"; Psalm 132:10 puts "For the sake of Your servant David" first and "do not reject Your anointed one" second, where v. 42 transposes the members and substitutes "Remember Your loving devotion to Your servant David." Ellicott notes the transposition and the substitution; Cambridge glosses the change to "salvation" as victory. Ellicott also observes that the divine title Iahweh ʼĕlôhîm, used three times in these two verses, appears nowhere else in the prayer and never in Kings, and that nûach here replaces the psalm's common mĕnûhāh.

Psalm 132:8 · Psalm 132:9 · Psalm 132:10

basis: No Verifier candidate was computed for this pair, so the basis is not machine lexeme overlap: it is the independent, named identification of the quotation by Ellicott, Benson, JFB and Cambridge, plus the wording shared in the BSB text of Psalm 132:8-10 and 2 Chronicles 6:41-42. The differences between the two are listed rather than harmonised, and the direction of dependence is left open.

Whether Solomon spoke this ending flagged: verify source

The material this thread flags is the provenance of vv. 40 to 42 themselves. K&D quotes Thenius holding that "this conclusion is probably authentic, for there is in the text of the prayer, 1 Kings 8 , no special expression of dedication, and this the summons to enter into possession of the temple very fittingly supplies," and then reports that Bertheau "considers it more probable that it was introduced because it appeared more suitable, in place of the somewhat obscure words in 1 Kings 8:51-53 , though not by the author of the Chronicle, and scarcely at an earlier time." Ellicott leans the other way from Thenius: "The peroration of 1Kings 8:50-53 is quite natural, though different ... the difficulty lies rather in maintaining the originality of these verses here." Barnes takes a third position, that both writers abbreviated a fuller common document. Ellicott adds an internal difficulty: calling the sanctuary God's resting-place "is not in keeping with the spirit of the prayer" as vv. 18 and 21 state it. Nothing here is settled, and the tool does not settle it; the dispute is recorded because a reader deciding how to weigh vv. 41 and 42 should know it exists.

1 Kings 8:51 · 1 Kings 8:52 · 1 Kings 8:53

basis: Provenance contested in the sources themselves: K&D reports Thenius for authenticity and Bertheau against; Ellicott doubts the originality of the verses here; Barnes posits a fuller common document abbreviated by both writers. No Verifier lexeme basis; the refs are the passage Kings has in place of these verses.

Later prayers that pray this prayer structural / thematic: confirmed

The Verifier's next strongest candidates after 1 Kings are post-exilic prayers that reuse this vocabulary: Nehemiah 1:6 shares pâlal, tᵉphillâh and the "day and night" of v. 20; Nehemiah 1:11 repeats tᵉphillâh; Daniel 9:20 shares pâlal and tᵉchinnâh. The overlap goes beyond single words. Nehemiah asks that God's "eyes be open and Your ears attentive," which is the exact pairing of v. 40, and both Nehemiah and Daniel do from exile precisely what v. 38 describes: confess with all the heart in the land of the captors and pray toward the chosen city. None of the three lexemes is rare enough for a verbal claim (tᵉphillâh in 70 verses, pâlal in 82, tᵉchinnâh in 24), and neither Nehemiah nor Daniel cites Solomon. What the Verifier's bases support is a shared pattern of penitential prayer, not a quotation.

Nehemiah 1:6 · Nehemiah 1:11 · Daniel 9:20

basis: Verifier: Nehemiah 1:6 shares H6419 pâlal (in 82 vv), H8605 tᵉphillâh (in 70 vv), H3915 layil (in 223 vv); Nehemiah 1:11 shares H8605 tᵉphillâh; Daniel 9:20 shares H6419 pâlal and H8467 tᵉchinnâh (in 24 vv). All are common enough that the link is a shared penitential pattern, not a quotation; downgraded from verbal for that reason.

The answer that repeats the request structural / thematic: confirmed

Verse 40 ends with a construct Ellicott calls strange, לִתְפִלַּת הַמָּקוֹם, "the prayer of this place," and he says the phrase is strange, "only occurring here and in 2Chronicles 7:15 ." The Verifier independently returns 2 Chronicles 7:15 as a candidate on tᵉphillâh and mâqôwm. In the BSB, 2 Chronicles 7:15 reads as a divine answer cast in the petition's own words: "Now My eyes will be open and My ears attentive to the prayers offered in this place." Ellicott notes that the whole verse is "in fact, a repetition of the whole verse in the shape of a Divine promise," and that qashshûbôth ("attentive") occurs besides only in Psalm 130:2. The shared lexemes are not rare, so this is tiered structurally even though the phrase-level overlap Ellicott records is close to quotation; the honest reading is that the narrative answers the prayer in kind, which is what the Chronicler's arrangement is for.

2 Chronicles 7:15 · Psalm 130:2

basis: Verifier: 2 Chronicles 7:15 shares H8605 tᵉphillâh (in 70 vv) twice and H4725 mâqôwm (in 379 vv). Neither lexeme is rare, so no verbal tier is claimed, although Ellicott records the construct 'the prayer of this place' as occurring only at 6:40 and 7:15 and notes qashshûbôth besides only at Psalm 130:2.

The house made with hands, read across the Testaments structural / thematic: confirmed

Verse 18 asks whether God will dwell with man on earth and answers that the heavens cannot contain him. Ellicott himself sends the reader to Revelation 21:3 at this verse, and Pulpit lists Acts 17:24 among its parallels. In Acts 7:49 Stephen quotes Isaiah against the temple, "What kind of house will you build for Me," and in Acts 17:24 Paul tells Athens that God "does not live in temples made by human hands." Revelation 21:3 answers Solomon's question in the affirmative but relocates it: "the dwelling place of God is with man." This link cannot be tiered verbal. The New Testament texts are Greek and this one is Hebrew, so no shared Strong's number is possible, and neither Acts passage cites 2 Chronicles 6:18: Stephen quotes Isaiah 66:1, which Pulpit also lists here. What is shared is the argument, and the fact that two named commentators in this unit make the cross-reference themselves.

Acts 7:49 · Acts 17:24 · Revelation 21:3

basis: Cross-Testament, so shared Strong's lexemes are impossible by construction and no verbal tier is available; Stephen's quotation in Acts 7:49 is of Isaiah 66:1, not of this verse. The basis is the shared argument plus the cross-references made by name in this unit's own sources: Ellicott cites Revelation 21:3 at v. 18 and Pulpit cites Acts 17:24 and Isaiah 66:1.

Kneeling, and the posture Kings records at the other end structural / thematic: confirmed

The Verifier returns 1 Kings 8:54 on pâras (spread out), kaph (palm) and mizbêach (altar), the three nouns and verbs of vv. 12 and 13. The link is worth noting because of what it shows about the two accounts. Kings reports the kneeling only at the end, when Solomon "got up before the altar of the LORD, where he had been kneeling with his hands spread out toward heaven"; Chronicles reports it at the start and adds the platform. The information is the same and its placement is not, which is exactly the kind of difference Ellicott and K&D discuss without resolving. The gesture itself then descends the social scale within the prayer: the king spreads his palms in vv. 12 and 13, and in v. 29 any Israelite who knows his own affliction does the same thing with the same verb toward the same house.

1 Kings 8:54

basis: Verifier: 1 Kings 8:54 (score 0.49) shares H6566 pâras (in 66 vv), H3709 kaph (in 180 vv), H4196 mizbêach (in 338 vv). None is rare, and the two accounts place the kneeling at opposite ends of the prayer, so this is recorded as a real shared posture vocabulary within one narrative, not as a quotation.

The house that could not contain him ancient/widely-held

⚙ Verse 18 is the question the New Testament answers twice over, and the commentators in this unit take it there first. Henry's whole reading of the chapter turns on it: "The temple typified the human nature of Christ, in whom dwelleth all the fulness of the Godhead bodily. The ark typified his obedience and sufferings, by which repenting sinners have access to a reconciled God." He continues: "Jehovah has made our nature his resting-place for ever, in the person of Emmanuel." That reading answers both halves of Solomon's question. The heavens cannot contain God, and yet God dwells with man, because the dwelling is not architectural. Ellicott points the same verse toward Revelation 21:3, where the answer is given in Solomon's own words, "the dwelling place of God is with man." John 2:19 puts the identification in Jesus' mouth as a claim about a temple that is destroyed and raised. This is not a novel reading; Henry states it as the settled sense of the chapter and Ellicott's cross-reference assumes it. What the tool adds is only the grammatical observation that the Chronicler's ʼâdâm, the generic "man," is the word the Peshitta narrowed to "his people Israel" (Cambridge), and that the narrowing had to be undone before the verse could be read this way.

Revelation 21:3 · John 2:19 · Acts 7:49

Do not turn away the face of Your anointed ancient/widely-held

⚙ The prayer's last petition is for מְשִׁיחֶיךָ (mᵉshîchêkā, H4899), the anointed. Poole and JFB both read it as Solomon speaking of himself: "of me, who by thy command and appointment was anointed the king and ruler of thy people." Benson agrees and then goes further: "And thus may we plead, with an eye to Christ, who is called David, Hosea 3:5 . Lord, remember his merits, and accept of us on the account of them." Henry ends his note on the chapter in the same place: "May the Father look upon us in and through his Anointed." Two things keep this from being merely devotional. First, the noun is mâshîyach, the word from which Messiah comes, and the verse makes God's treatment of the anointed the ground on which everything previously asked stands or falls. Second, the ground of the appeal is not the anointed one's record but chasdê David, the covenant loyalty of v. 14 now in the plural, which Ellicott ties to Isaiah 55:3 and Psalm 89:49, and which Cambridge reads either as mercies shown to David or as David's own good deeds. Benson takes the first road, Cambridge prefers the second. The christological reading is old and widely held; which of the two senses of chesed it rests on is genuinely unsettled in the sources.

Psalm 132:10 · Isaiah 55:3 · Psalm 89:49

The foreigner at the house of the Name ancient/widely-held

⚙ Verses 32 and 33 ask God to hear a man who has no covenant claim, and to do "according to all for which the foreigner calls to You," so that "all the peoples of the earth will know Your name." Pulpit reads this as the hinge of Israel's election: the setting apart was "a method and means to an end, as comprehensive and universal as the world itself," and he sends the reader to John 10:16 ("other sheep that are not of this fold"), John 12:20-26 and Acts 8:27, the Ethiopian who "had gone to Jerusalem to worship." Geneva puts the principle in a line: "before God there is no deception of person, but all people who fear him and work righteousness are accepted, Ac 10:35." Benson adds that Solomon knew God's goodness "was so immense, that the extending it, how much soever, toward other people, neither would nor could lessen the exercise of it toward Israel." The Hebrew supports the weight they place on it: nokrîy is the outsider, not the resident gêr, and the verse gives him the same remedy as Israel with no probationary clause attached. The reading is widely held among the sources here; what remains the tool's own is the observation that Acts 8:27, which Pulpit cites here, answers the petition in narrative form: a foreigner who "had gone to Jerusalem to worship" is met and taught on his way.

John 10:16 · Acts 8:27 · Isaiah 55:3

There is no one who does not sin novel

⚙ Verse 36's parenthesis is the prayer's anthropology, and Pulpit notes that Solomon says it twice more in his own books, at Proverbs 20:9 and Ecclesiastes 7:20, where the BSB reads "Surely there is no righteous man on earth who does good and never sins." The structural consequence inside this unit is that v. 23's petition, which asks God to justify the righteous and requite the wicked, is spoken by a man who will go on to say that the first category is empty. This tool's reading, offered as its own and not as the commentators': the prayer therefore asks for two things it cannot hold together by itself, an exact verdict according to each man's ways (vv. 23, 30) and forgiveness for people whose ways are all in the wrong (vv. 36 to 39), and the New Testament resolves it not by softening either request but by supplying the one man the parenthesis excludes, "tempted in every way that we are, yet was without sin," through whom the throne of judgement is approached as a throne of grace. None of the sources in this unit makes that move from v. 36 to Hebrews 4:15. It is marked novel for that reason, and the reader should weigh it against the text rather than against the tool.

Ecclesiastes 7:20 · Hebrews 4:15 · Hebrews 4:16