II Chronicles 6:37 · Bible study
2 Chronicles 6:37 Commentary: Repentance in Exile
Hebrew · 5 what the commentators say
Meaning in one sentence
Explore the sequence of repentance, coming to senses, turning, supplication, confession, in Solomon's prayer. What true repentance looks like in exile.
Research Summary
- Meaning: True repentance involves a sequence: internal awakening, turning to God, pleading for mercy, and fully confessing sin.
- Key words: Shuv (turn/return) used twice; chata, avah, rasha (sin, pervert, act wickedly); levav (heart) as the seat of thinking and will.
- Main debate: Minimal disagreement; the verse is read as a straightforward model for exile-era repentance. The question is whether repentance is entirely a human act or also a gift from God, but the text assumes human responsibility.
- Theological theme: God's mercy provides a path back even from judgment. The temple and prayer toward it remain a focus of hope.
- Best use: Sermons on repentance, confession, and restoration; small groups studying how to return to God after failure.
Translation Comparison
BSB Berean Standard Bible 2020
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,’
WEB World English Bible 2000
yet if they come to their senses in the land where they are carried captive, and turn again, and make supplication to you in the land of their captivity, saying, ‘We have sinned, we have done perversely, and have dealt wickedly;’
KJV King James Version 1769
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;
ASV American Standard Version 1901
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;
YLT Young's Literal Translation 1898
and they have turned it back unto their heart in the land whither they have been taken captive, and have turned back, and made supplication unto Thee in the land of their captivity, saying, We have sinned, we have done perversely, and have done wickedly;
Darby Darby Bible 1890
and if they shall take it to heart in the land whither they were carried captive, and repent, and make supplication unto thee in the land of their captivity, saying, We have sinned, we have done iniquity and have dealt perversely;
Douay-Rheims Douay-Rheims Bible 1899
And if they be converted in their heart in the land to which they were led captive, and do penance, and pray to thee in the land of their captivity saying: We have sinned, we have done wickedly, we have dealt unjustly:
Translations in other languages (10 available)
Y ellos volvieren en sí en la tierra donde fueren llevados cautivos; si se convirtieren, y oraren á ti en la tierra de su cautividad, y dijeren: Pecamos, hemos hecho inicuamente, impíamente hemos obrado;
e eles se conscientizarem na terra de onde forem levados cativos; se se converterem, e orarem a ti na terra de seu cativeiro, e disserem: Pecamos, fizemos perversidade, agimos com maldade;
s’ ils rentrent en eux-mêmes dans le pays où ils seront captifs, s’ ils reviennent à toi et t’adressent des supplications dans le pays de leur captivité, et qu’ ils disent: Nous avons péché, nous avons commis des iniquités, nous avons fait le mal!
und sie in ihr Herz schlagen in dem Lande, darin sie gefangen sind, und bekehren sich und flehen zu dir im Lande ihres Gefängnisses und sprechen: Wir haben gesündigt, übel getan und sind gottlos gewesen,
En zij in het land, waar zij gevankelijk weggevoerd zijn, weder aan hun hart brengen zullen, dat zij zich bekeren, en tot U smeken in het land hunner gevangenis, zeggende: Wij hebben gezondigd, verkeerdelijk gedaan, en goddelooslijk gehandeld;
se, nel paese dove saranno schiavi, rientrano in se stessi, se tornano a te e ti rivolgono supplicazioni nel paese del loro servaggio, e dicono: Abbiam peccato, abbiamo operato iniquamente, siamo stati malvagi,
A upamiętaliby się w sercu swojem w onej ziemi, do której są zaprowadzeni w niewolę, a nawróciwszy się modliliby się w ziemi niewoli swojej, mówiąc: Zgrzeszyliśmy źleśmy uczynili, i niepobożnieśmy się sprawowali;
и когда они в земле, в которую будут пленены, войдут в себя и обратятся и будут молиться Тебе в земле пленения своего, говоря: мы согрешили, сделали беззаконие, мы виновны,
他們若在 擄到 之 地想起罪來，回 心 轉意，懇求 你 說：『我們有罪了，我們悖逆了，我們作惡了』；
And if they take thought, in the land where they are prisoners, turning again to you, crying out in prayer to you in that land, and saying, We are sinners, we have done wrong, we have done evil;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 6:37
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse captures the heart of Solomon's prayer for future restoration after exile. The sequence of actions, coming to their senses, turning back, making supplication, and confessing, displays a pattern of repentance already laid out in the Law (Deuteronomy 4:29, 30; 30:1, 3). The Hebrew phrase rendered 'come to their senses' (literally 'they bring back to their heart') points to an interior, intentional return. The threefold confession, 'we have sinned, we have done perversely, and have dealt wickedly', matches the language of Leviticus 26:40, 45, where God promises to remember the covenant if Israel confesses their sin and the sin of their fathers. The verse assumes that repentance is possible even under judgment, and that God hears prayers offered with a genuine heart. As the Cambridge Bible notes, this section handles 'the prayer of Israel in captivity,' making it a key part of the dedication prayer. The consensus is that true repentance involves memory, turning, petition, and verbal admission, not simply feeling remorse.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse describes the actions of a captive people who genuinely return to God; the only uncertainty is how to parse the Hebrew syntax of the first verb, which does not change the basic meaning.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The sequence of repentance | All traditions see the steps, coming to senses, turning, supplication, confession, as a biblical pattern for returning to God. | There is some variation on whether the first step ('bringing back to the heart') is primarily intellectual (recalling truth) or emotional (remorse). The text itself links both. |
| The temple as focus of prayer | The prayer assumes that God hears from heaven when people pray toward the temple, even from exile. | Catholics and Orthodox see this as supporting prayer directed toward sacred places, while some Protestants emphasize direct prayer to God without geographical focus, though both accept that God is not confined. |
| Three words for sin | The three verbs (sinned, perversely, wickedly) cover the full scope of wrongdoing, missing the mark, twisting what is right, and acting in open rebellion. | Some see it as three distinct categories; others as a rhetorical intensification to express the depth of failure. |
Historical & Cultural Context
Solomon's prayer at the temple dedication (2 Chronicles 6) is his response to God's promise that the temple would be a place of prayer. The prayer anticipates future failures and exile, which is exactly what happened centuries later. In the ancient Near East, a temple was the dwelling of a god, and prayers were directed toward it. Solomon foresees a time when the people will be 'carried captive' because of sin (v. 36), and he asks God to hear from heaven even when they are far from the temple. The phrase 'in the land of their captivity' acknowledges that exile uproots the people from the land given to their ancestors. The prayer is shaped by the covenantal curses of Leviticus 26 and Deuteronomy 28, which warn that disobedience leads to scattering among the nations. Yet those same chapters hold out hope: if the people 'confess their iniquity' and 'humble their hearts,' God will remember the covenant (Leviticus 26:40, 42). Solomon is building on that promise. The act of 'turning again' (Hebrew shuv) is the key word for repentance throughout the Old Testament. In exile, when all visible signs of God's presence seem lost, the prayer offers a way back through honest confession and direction of the heart towards the temple and towards God. This made the temple a focus of hope for later generations, as seen in Daniel's prayer toward Jerusalem (Daniel 6:10) and Ezra's confession (Ezra 9:6, 7).
Textual Notes
The supplied commentary sources note no significant textual variants for this verse. The Hebrew text is stable across manuscripts. The only variation is in English translation style: 'come to their senses' (WEB, BSB) versus 'bethink themselves' (KJV, ASV) or 'take it to heart' (Darby), each faithfully rendering the same Hiphil verb form.
Reception History
This verse, as part of Solomon's prayer, has shaped Jewish and Christian practices of confession and repentance. In Jewish tradition, the prayer for return from exile, including the confession 'we have sinned, we have done perversely, we have dealt wickedly,' is echoed in the liturgy of Yom Kippur and the daily amidah. Christian commentators from early through Reformation eras (Augustine, the medieval glossators, Luther, Calvin) read this as a type of personal repentance: coming to oneself, turning, and confessing. The sequence became a model for penitential rites, with each step, contrition, conversion, supplication, confession, reflected in church practice. The Geneva Bible’s marginal note (1599) simply cites the verse as correct penitential language. The verse also underlies many hymns of restoration, notably 'Come, Ye Sinners, Poor and Needy,' where the refrain 'I will arise and go to Jesus' echoes the prodigal son, itself linked to this pattern of coming to one's senses.
Preaching This Verse
Three-point outline
- Remember and Reflect. 'They come to their senses', the exile forces a return to inward honesty. Like the prodigal son (Luke 15:17), the first step is to think again, to 'bring back to the heart.'
- Turn and Plead. Repentance is not just thinking; it is a decisive turn to God and a cry for mercy. 'Turn again and make supplication' moves from internal to active.
- Confess Completely. The threefold confession leaves nothing hidden: sin, perversity, wickedness. Full naming of failure opens the door for full forgiveness.
Five-point outline
- The setting: captivity as consequence. Sin has real outcomes, but captivity is not the final word.
- The internal awakening: 'come to their senses.' What happens when a person or a community stops to think and feels the weight of their choices.
- The turning: repent and pray. Repentance is directional change, facing away from sin and toward God.
- The confession: naming the wrong. Three words for evil cover every angle: missing the mark (chata), twisting justice (avah), and acting in rebellion (rasha).
- The hope: God hears. The surrounding verses promise that heaven hears such prayers (vv. 38, 39).
Illustration hooks
- A person who has drifted from a relationship and realises they need to apologise. The process of waking up, reaching out, and saying 'I was wrong' mirrors this pattern.
- A community rebuilding after a crisis. The first meetings often include a moment of facing what went wrong and deciding to move differently.
Questions your congregation is asking
- How do I know if my repentance is real or just feeling guilty?
- Can I turn back to God even if my situation is the consequence of my own sin?
- What does it mean to confess 'perversely' and 'wickedly', are these different from plain sin?
Leading a Discussion
This verse appears in Solomon's prayer about the future. It describes the steps a community takes when they have been carried away into exile because of sin. The pattern is: stop and think, turn back to God, ask for help, and say clearly what was wrong. The same pattern works for us when we have drifted from God.
Discussion questions
- Read verses 36, 39 as a group. What does the sequence of actions in verse 37 tell us about the nature of repentance?
- The Hebrew phrase 'come to their senses' is literally 'bring back to their heart.' Why is the heart the starting point for change?
- How does this verse connect with Deuteronomy 30:1, 3? What hope does the Law itself offer for those in exile?
- What is the difference between confession and simply admitting we made a mistake? Why does Solomon use three different words for sin?
- Can you think of a time when you had to 'come to your senses' about something? What helped you turn around?
- Why does Solomon include this scenario in his prayer at the temple? What does it say about God's character?
- How can a small group or church practice this kind of honest turning and confession together?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 26:40 | “‘If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that because they walked contrary to me, |
| Leviticus 26:45 | But I will for their sake remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am Yahweh.’” |
| Deuteronomy 4:29 | But from there you shall seek Yahweh your God, and you will find him when you search after him with all your heart and with all your soul. |
| Deuteronomy 4:30 | When you are in oppression, and all these things have come on you, in the latter days you shall return to Yahweh your God and listen to his voice. |
| Deuteronomy 30:1 | It shall happen, when all these things have come on you, the blessing and the curse, which I have set before you, and you shall call them to mind among all the nations where Yahweh your God has driven you, |
| Deuteronomy 30:3 | that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you. |
| Ezra 9:6 | and I said, “My God, I am ashamed and blush to lift up my face to you, my God, for our iniquities have increased over our head, and our guiltiness has grown up to the heavens. |
| Ezra 9:7 | Since the days of our fathers we have been exceedingly guilty to this day; and for our iniquities we, our kings, and our priests have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
4 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to the Targum's paraphrase of "bethink themselves," which renders it "If thy fear should return into their hearts." For him this captures the essence of repentance as a return to reverent awareness of God. He directs readers to his fuller treatment of the parallel passage in 1 Kings for more detail.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary breaks down Solomon's prayer into its distinct thematic sections, showing how each petition addresses a specific situation. It also notes that the bronze stand mentioned here is called a laver in Hebrew, and suggests that the word for "cause" is better translated as "right."
Geneva Bible Notes Reformed 1599
The Geneva Note emphasizes that true repentance begins with an inward turn, returning to one's own heart before God. It then requires a full, specific confession of sin using multiple terms for wrongdoing, and this repentance must happen in the very place of judgment and captivity, not after deliverance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Solomon, though a king on a raised platform, kneels low in prayer, showing that true worship humbles even the highest earthly dignity before God's infinite greatness. Solomon's opening words contrast God's unique majesty with His willingness to keep covenant with weak, walking servants.