1 Chronicles 17:22
Parallel Verses
English Standard Version
And you made your people Israel to be your people forever, and you, O LORD, became their God.

King James Bible
For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God.

American Standard Version
For thy people Israel didst thou make thine own people for ever; and thou, Jehovah, becamest their God.

Douay-Rheims Bible
And thou hast made thy people Israel to be thy own people for ever, and thou, O Lord, art become their God.

English Revised Version
For thy people Israel didst thou make thine own people for ever; and thou, LORD, becamest their God.

Webster's Bible Translation
For thy people Israel didst thou make thy own people for ever; and thou, LORD, becamest their God.

1 Chronicles 17:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In 1 Chronicles 17:11, עם־אבתיך ללכת, "to go with thy fathers," used of going the way of death, is similar to "to go the way of all the world" (1 Kings 2:2), and is more primitive than the more usual אבות עם שׁכב (2 Samuel 7:12). מבּניך יהיה עשׁר, too, is neither to be altered to suit ממּעיך יצא אשׁר of Samuel; nor can we consider it, with Berth., an alteration made by the author of the Chronicle to get rid of the difficulty, that here the birth of Solomon is only promised, while Nathan's speech was made at a time when David had rest from all his enemies round about (2 Samuel 8:1), i.e., as is usually supposed, in the latest years of his life, and consequently after Solomon's birth. For the difficulty had already been got rid of by the omission of those words in 1 Chronicles 17:1; and the word, "I have cut off all thine enemies from before thee" (1 Chronicles 17:8), does not necessarily involve the destruction of all the enemies who ever rose against David, but refers, as the connection shows, only to the enemies who up till that time had attacked him. Had the author of the Chronicle only wished to get rid of this supposed difficulty, he would simply have omitted the clause, since "they seed" included the sons of David, and needed no explanation if nothing further was meant than that one of his sons would ascend the throne after him. And moreover, the thought, "thy seed, which shall be among thy sons," which Bertheau finds in the words, would be expressed in Hebrew by מבּניך אשׁר, while מבּניך יהיה אשׁר signifies, "who will come out of (from) thy sons;" for מן היה does not denote to be of one, i.e., to belong to him, but to arise, be born, or go forth, from one: cf. Ben. 1 Chronicles 17:16; Ecclesiastes 3:20. According to this, the linguistically correct translation, the words cannot be referred to Solomon at all, because Solomon was not a descendant of David's sons, but of David himself.

(Note: As old Lavater has correctly remarked: Si tantum de Salomone hic locus accipiendus esset, non dixisset: semen quod erit de filiis tuis, sed quod erit de te.)

The author of the Chronicle has interpreted אחריך את־זרעך theologically, or rather set forth the Messianic contents of this conception more clearly than it was expressed in ממּעיך יצא אשׁר. The seed after David, which will arise from his sons, is the Messiah, whom the prophets announced as the Son of David, whose throne God will establish for ever (1 Chronicles 17:12). This Messianic interpretation of David's זרע explains the divergence of the chronicler's text in 1 Chronicles 17:13 and 1 Chronicles 17:14 from 2 Samuel 7:14-16. For instance, the omission of the words after בּן in 2 Samuel 7:13, "If he commit iniquity, I will chasten him with the rod of men" (2 Samuel 7:14), is the result of the Messianic interpretation of זרעך, since the reference to the chastisement would of course be important for the earthly sons of David and the kings of Judah, but could not well find place in the case of the Messiah. The only thing said of this son of David is, that God will not withdraw His grace from him.

The case is exactly similar, with the difference between 2 Samuel 7:14 and 2 Samuel 7:16. Instead of the words, "And thy house and thy kingdom shall be established for ever before thee, thy throne shall be established for ever" (Sam.), the promise runs thus in the Chronicle: "And I will settle (העמיד, cause to stand, maintain, 1 Kings 15:4; 2 Chronicles 9:8) him (the seed arising from thy sons) in my house and in my kingdom for ever, and his throne shall be established for evermore." While these concluding words of the promise are, in the narrative in Samuel, spoken to David, promising to him the eternal establishment of his house, his kingdom, and his throne, in the Chronicle they are referred to the seed of David, i.e., the Messiah, and promise to Him His establishment for ever in the house and kingdom of God, and the duration of His throne for ever. That בּיתי here does not signify the congregation of the Lord, the people of Israel, as Berth. thinks it must be translated, is clear as the sun; for בּית, immediately preceding, denotes the temple of Jahve, and בּיתי manifestly refers back to לי בּית (1 Chronicles 17:12), while such a designation of the congregation of Israel or of the people as "house of Jahve" is unheard of in the Old Testament. The house of Jahve stands in the same relation to the kingdom of Jahve as a king's palace to his kingdom. The house which David's seed will build to the Lord is the house of the Lord in his kingdom: in this house and kingdom the Lord will establish Him for ever; His kingdom shall never cease; His rule shall never be extinguished; and He himself, consequently, shall live for ever. It scarcely need be said that such things can be spoken only of the Messiah. The words are therefore merely a further development of the saying, "I will be to him a Father, and I will not take my mercy away from him, and will establish his kingdom for ever," and tell us clearly and definitely what is implicitly contained in the promise, that David's house, kingdom, and throne will endure for ever (Sam.), viz., that the house and kingdom of David will be established for ever only under the Messiah. That this interpretation is correct is proved by the fact that the divergences of the text of the chronicler from the parallel narrative cannot otherwise be explained; Thenius and Berth. not having made even an attempt to show how בּבּיתי והעמדתּיהוּ could have arisen out of בּיתך ונאמן. The other differences between the texts in the verses in question, לי (Chron.) for לשׁמי, את־כּסאו for ממלכתּו כּסּא את (1 Chronicles 17:12, cf. 2 Samuel 7:13), and לפניך היה מאשׁר instead of וגו אשׁר שׁאוּל מעם (1 Chronicles 17:13, cf. 2 Samuel 7:15), are only variations in expression which do not affect the sense. With reference to the last of them, indeed, Berth. has declared against Thenius, that the chronicler's text is thoroughly natural, and bears marks of being more authentic than that of 2 Samuel 7.

In the prayer of thanksgiving contained in 1 Chronicles 17:16 to 27 we meet with the following divergences from the parallel text, which are of importance for their effect on the sense.

1 Chronicles 17:22 Parallel Commentaries

Treasury of Scripture Knowledge

thy people

Genesis 17:7 And I will establish my covenant between me and you and your seed after you in their generations for an everlasting covenant...

Exodus 19:5,6 Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure to me above all people...

Deuteronomy 7:6-8 For you are an holy people to the LORD your God: the LORD your God has chosen you to be a special people to himself...

Deuteronomy 26:18,19 And the LORD has avouched you this day to be his peculiar people, as he has promised you...

1 Samuel 12:22 For the LORD will not forsake his people for his great name's sake: because it has pleased the LORD to make you his people.

Jeremiah 31:31-34 Behold, the days come, said the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah...

Zechariah 13:9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried...

Romans 9:4-6,25,26 Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God...

Romans 11:1,2 I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin...

1 Peter 2:9 But you are a chosen generation, a royal priesthood, an holy nation, a peculiar people...

Cross References
Exodus 19:5
Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine;

Exodus 19:6
and you shall be to me a kingdom of priests and a holy nation.' These are the words that you shall speak to the people of Israel."

1 Kings 10:9
Blessed be the LORD your God, who has delighted in you and set you on the throne of Israel! Because the LORD loved Israel forever, he has made you king, that you may execute justice and righteousness."

1 Chronicles 17:21
And who is like your people Israel, the one nation on earth whom God went to redeem to be his people, making for yourself a name for great and awesome things, in driving out nations before your people whom you redeemed from Egypt?

1 Chronicles 17:23
And now, O LORD, let the word that you have spoken concerning your servant and concerning his house be established forever, and do as you have spoken,

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