1 Chronicles / Chapter 17

1 Chronicles 17

27 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

David, now settled in his palace, tells the prophet Nathan that he wants to build a house for the ark of God, which still sits under a tent. Nathan initially encourages him, but that night God speaks to Nathan with a message for David: God has never asked for a cedar house and has been content to move with Israel in a tent. Instead of David building a house (bayit) for God, God will build a house (dynasty) for David. God promises to raise up David's offspring after him and establish his kingdom forever. This descendant will build the temple, and God will be his father. Unlike Saul, God's faithful love will not be taken from him. David's throne will be established forever. David responds with a prayer of astonished gratitude, acknowledging that God has spoken about his house's distant future and treated him as though he were a man of high standing. He praises God's uniqueness — there is no God like the LORD — and asks God to fulfill the promise so that His name will be great forever.

What Makes This Chapter Remarkable

The entire chapter turns on a single Hebrew word: bayit ('house'). David wants to build God a bayit (temple), but God reverses the offer and promises to build David a bayit (dynasty). This wordplay is the hinge of the Davidic covenant and one of the most theologically generative moments in the Hebrew Bible. The Chronicler's version differs from 2 Samuel 7 in several notable ways: the threat of discipline for the son ('if he commits iniquity, I will chasten him') found in 2 Samuel 7:14 is absent here — the Chronicler, writing for a post-exilic audience that has already experienced the exile, presents the promise without the warning, emphasizing its unconditional character. The phrase 'forever' (olam) appears repeatedly in both the oracle and the prayer, hammering home the permanence of the promise. David's prayer in verses 16-27 is one of the most theologically rich prayers in Chronicles, moving from personal humility to cosmic praise to covenantal petition.

Translation Friction

The Chronicler omits the disciplinary clause found in 2 Samuel 7:14b ('if he commits iniquity, I will chasten him with the rod of men'). This omission may reflect the Chronicler's theological agenda: writing after the exile, he emphasizes the unconditional, eternal nature of the Davidic promise rather than the conditional elements that might suggest the promise could fail. Some scholars see this as theological editing; others argue the Chronicler is simply presenting a different tradition. The relationship between 'your seed after you, who shall be of your sons' (v. 11) and Solomon specifically is left somewhat open — the language can apply to Solomon and beyond him to an eschatological figure. The phrase in verse 17 — 'you have regarded me according to the rank of a man of high degree' — is notoriously difficult in Hebrew and differs from the 2 Samuel parallel.

Connections

The Davidic covenant here is the Chronicler's version of 2 Samuel 7, one of the most quoted and developed promises in Scripture. It forms the theological backbone of messianic expectation: the promise of an eternal throne and a father-son relationship between God and the Davidic king is applied to Jesus in the New Testament (Luke 1:32-33, Hebrews 1:5). Within Chronicles, this chapter establishes the theological foundation for everything that follows — David's temple preparations (chapters 22-29), Solomon's building (2 Chronicles 2-7), and the evaluation of every subsequent king against the Davidic standard. The 'tent to tent' language (v. 5) recalls the entire wilderness period and the theology of divine presence that is portable rather than fixed. David's prayer echoes Hannah's prayer (1 Samuel 2) in its movement from personal experience to cosmic theology.

1 Chronicles 17:1

וַיְהִ֗י כַּאֲשֶׁ֤ר יָשַׁב֙ דָּוִ֣יד בְּבֵית֔וֹ וַיֹּ֤אמֶר דָּוִיד֙ אֶל־נָתָ֣ן הַנָּבִ֔יא הִנֵּ֥ה אָנֹכִ֛י יוֹשֵׁ֥ב בְּבֵ֖ית הָאֲרָזִ֑ים וַאֲר֥וֹן בְּרִית־יְהוָ֖ה תַּ֥חַת יְרִיעֽוֹת׃

When David was settled in his house, he said to Nathan the prophet, "Look — I am living in a house of cedar, but the ark of the covenant of the LORD remains under tent curtains."

KJV Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark of the covenant of the LORD remaineth under curtains.

Notes & Key Terms 1 term

Key Terms

בַּיִת bayit
"house" — house, household, temple, dynasty, family line

bayit is the pivot word of the entire chapter. David uses it to mean 'temple' (a building for God), but God will redefine it as 'dynasty' (a royal line). This wordplay — building a house versus being built into a house — is the theological engine of the Davidic covenant.

Translator Notes

  1. The Chronicler specifies aron berit YHWH ('ark of the covenant of the LORD') rather than simply 'the ark of God' as in 2 Samuel 7:2, emphasizing the covenantal dimension. The yeri'ot ('curtains') refers to the tent David pitched for the ark in Jerusalem (1 Chronicles 16:1), not the original Mosaic tabernacle. David's observation is not a complaint but a recognition of incongruity.
1 Chronicles 17:2

וַיֹּ֤אמֶר נָתָן֙ אֶל־דָּוִ֔יד כֹּ֛ל אֲשֶׁ֥ר בִּלְבָבְךָ֖ עֲשֵׂ֑ה כִּ֥י הָאֱלֹהִ֖ים עִמָּֽךְ׃

Nathan said to David, "Do everything that is in your heart, for God is with you."

KJV Then Nathan said unto David, Do all that is in thine heart; for God is with thee.

Notes & Key Terms

Translator Notes

  1. Nathan's initial response is encouraging but premature — he speaks from human judgment before receiving divine revelation. The phrase ki ha-Elohim immakh ('for God is with you') is true in a general sense but does not constitute prophetic authorization for the specific project. This sets up the night oracle that will reverse Nathan's advice.
1 Chronicles 17:3

וַיְהִ֖י בַּלַּ֣יְלָה הַה֑וּא וַיְהִי֙ דְּבַר־אֱלֹהִ֔ים אֶל־נָתָ֖ן לֵאמֹֽר׃

But that same night, the word of God came to Nathan:

KJV And it came to pass the same night, that the word of God came to Nathan, saying,

Notes & Key Terms

Translator Notes

  1. The contrast between Nathan's daytime encouragement and the nighttime divine correction is pointed. The devar Elohim ('word of God') overrides the prophet's own judgment. The night setting is typical of prophetic revelation in the Hebrew Bible.
1 Chronicles 17:4

לֵ֤ךְ וְאָמַרְתָּ֙ אֶל־דָּוִ֣יד עַבְדִּ֔י כֹּ֖ה אָמַ֣ר יְהוָ֑ה לֹ֥א אַתָּ֛ה תִּבְנֶה־לִּ֥י הַבַּ֖יִת לָשָֽׁבֶת׃

"Go and tell David my servant: This is what the LORD says — You are not the one who will build me a house to dwell in.

KJV Go and tell David my servant, Thus saith the LORD, Thou shalt not build me an house to dwell in:

Notes & Key Terms

Translator Notes

  1. The prohibition lo attah tivneh li ha-bayit ('you will not build me the house') is emphatic — the pronoun attah ('you') is stressed. It is not that no house will ever be built, but that David is not the one to build it. The Chronicler does not give the reason here (David's wars and bloodshed are stated later in 22:8 and 28:3). The title avdi ('my servant') is honorific despite the refusal.
1 Chronicles 17:5

כִּ֣י לֹ֤א יָשַׁ֙בְתִּי֙ בְּבַ֔יִת מִן־הַיּ֗וֹם אֲשֶׁ֤ר הֶעֱלֵ֙יתִי֙ אֶת־יִשְׂרָאֵ֔ל עַ֖ד הַיּ֣וֹם הַזֶּ֑ה וָאֶהְיֶ֛ה מֵאֹ֥הֶל אֶל־אֹ֖הֶל וּמִמִּשְׁכָּֽן׃

For I have not lived in a house from the day I brought Israel up until this day, but have gone from tent to tent, from one dwelling place to another.

KJV For I have not dwelt in an house since the day that I brought up Israel unto this day; but have gone from tent to tent, and from one tabernacle to another.

Notes & Key Terms

Translator Notes

  1. God's self-description as moving me-ohel el ohel u-mi-mishkan ('from tent to tent, and from tabernacle') emphasizes divine mobility. The Chronicler's version adds u-mi-mishkan ('and from tabernacle'), which is absent in 2 Samuel 7:6. God is not homeless — He has chosen to be mobile, accompanying His people through their journey rather than being fixed in one location.
1 Chronicles 17:6

בְּכֹ֣ל אֲשֶׁר־הִ֠תְהַלַּכְתִּי בְּכָל־יִשְׂרָאֵ֞ל הֲדָבָ֣ר דִּבַּ֗רְתִּי אֶת־אַחַ֛ד שֹׁפְטֵ֥י יִשְׂרָאֵ֖ל אֲשֶׁ֣ר צִוִּ֗יתִי לִרְע֤וֹת אֶת־עַמִּי֙ לֵאמֹ֔ר לָ֛מָּה לֹא־בְנִיתֶ֥ם לִ֖י בֵּ֥ית אֲרָזִֽים׃

In all the places I have moved with all Israel, did I ever say a word to any of the judges of Israel whom I commanded to shepherd my people, asking, 'Why have you not built me a house of cedar?'"

KJV Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me an house of cedars?

Notes & Key Terms

Translator Notes

  1. The rhetorical question expects a negative answer: God has never demanded a permanent structure. The Chronicler writes shoftei Yisrael ('judges of Israel') where 2 Samuel 7:7 has shivtei Yisrael ('tribes of Israel') — this is likely the original reading, since the context is about leaders God commanded to shepherd (li-r'ot) His people. The shepherd metaphor for leadership is consistent throughout Chronicles.
1 Chronicles 17:7

וְעַתָּ֗ה כֹּ֤ה תֹאמַר֙ לְעַבְדִּ֣י לְדָוִ֔יד כֹּ֥ה אָמַ֖ר יְהוָ֣ה צְבָא֑וֹת אֲנִ֤י לְקַחְתִּ֙יךָ֙ מִן־הַנָּוֶ֔ה מִן־אַחֲרֵ֣י הַצֹּ֔אן לִהְי֣וֹת נָגִ֔יד עַל־עַמִּ֖י יִשְׂרָאֵֽל׃

"Now then, say this to my servant David: This is what the LORD of Hosts says — I took you from the pasture, from following the flock, to be leader over my people Israel.

KJV Now therefore thus shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, even from following the sheep, to be ruler over my people Israel:

Notes & Key Terms 1 term

Key Terms

נָגִיד nagid
"leader" — ruler, designated leader, prince, commander

nagid implies a leader appointed and authorized by God, distinguished from melekh ('king') which can denote self-assumed or human-granted authority. The Chronicler frequently uses nagid for David and Solomon to emphasize their divine appointment.

Translator Notes

  1. God reminds David of his origin: min ha-naveh ('from the pasture, sheepfold') and min acharei ha-tzon ('from behind the flock'). The word nagid ('ruler, designated leader') is distinct from melekh ('king') — it emphasizes that David's authority is delegated from God, not self-generated. The title YHWH Tseva'ot ('LORD of Hosts') invokes God as commander of heavenly armies.
1 Chronicles 17:8

וָאֶהְיֶ֣ה עִמְּךָ֗ בְּכֹ֤ל אֲשֶׁר֙ הָלַ֔כְתָּ וָאַכְרִ֥ית אֶת־כָּל־אוֹיְבֶ֖יךָ מִפָּנֶ֑יךָ וְעָשִׂ֤יתִי לְךָ֙ שֵׁ֔ם כְּשֵׁ֥ם הַגְּדוֹלִ֖ים אֲשֶׁ֥ר בָּאָֽרֶץ׃

I have been with you wherever you have gone and have cut off all your enemies before you. I will make your name like the name of the greatest on the earth.

KJV And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.

Notes & Key Terms

Translator Notes

  1. God's speech moves from past acts (I have been with you, I have cut off your enemies) to future promise (I will make your name great). The shift in tense marks the transition from historical review to prophetic oracle. The promise of a great shem ('name, reputation') echoes the Abrahamic promise (Genesis 12:2).
1 Chronicles 17:9

וְשַׂמְתִּ֣י מָ֠קוֹם לְעַמִּ֨י יִשְׂרָאֵ֤ל וּנְטַעְתִּ֙יהוּ֙ וְשָׁכַ֣ן תַּחְתָּ֔יו וְלֹ֥א יִרְגַּ֖ז ע֑וֹד וְלֹא־יוֹסִ֤יפוּ בְנֵי־עַוְלָה֙ לְבַלֹּת֔וֹ כַּאֲשֶׁ֖ר בָּרִאשׁוֹנָֽה׃

I will establish a place for my people Israel and plant them so they may dwell in their own place and be disturbed no more. The sons of wickedness will no longer wear them down as they did before,

KJV Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning,

Notes & Key Terms

Translator Notes

  1. The verb nata ('plant') uses agricultural imagery for settlement — Israel will be rooted like a tree in its own soil, not uprooted again. The phrase benei avlah ('sons of wickedness') refers to oppressive nations. The promise of undisturbed dwelling (lo yirgaz od, 'will tremble no more') envisions the shalom that the Davidic kingdom is meant to provide.
1 Chronicles 17:10

וּלְמִימֵ֗י אֲשֶׁ֨ר צִוִּ֤יתִי שֹֽׁפְטִים֙ עַל־עַמִּ֣י יִשְׂרָאֵ֔ל וְהִכְנַ֖עְתִּי אֶת־כָּל־אוֹיְבֶ֑יךָ וָאַגִּ֣ד לְךָ֔ וּבַ֖יִת יִבְנֶ֥ה־לְּךָ֖ יְהוָֽה׃

ever since the days when I appointed judges over my people Israel. I will subdue all your enemies. And I declare to you: the LORD will build you a house.

KJV And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee an house.

Notes & Key Terms 1 term

Key Terms

עוֹלָם olam
"forever" — forever, perpetuity, ancient time, the distant future, eternity

olam carries the weight of permanence in the Davidic covenant. While the word does not always mean 'endless' in every Hebrew context, here it is used to describe a divine commitment that has no stated expiration — the dynasty is intended to be permanent.

Translator Notes

  1. The sentence u-bayit yivneh lekha YHWH ('and a house the LORD will build for you') reverses the direction of building. The word bayit now means dynasty/royal house rather than temple. This wordplay is the theological center of the chapter and the foundation of the Davidic covenant in Chronicles.
1 Chronicles 17:11

וְהָיָ֗ה כִּי־מָלְא֤וּ יָמֶ֙יךָ֙ לָלֶ֣כֶת עִם־אֲבֹתֶ֔יךָ וַהֲקִימֹתִ֤י אֶת־זַרְעֲךָ֙ אַחֲרֶ֔יךָ אֲשֶׁ֥ר יִהְיֶ֖ה מִבָּנֶ֑יךָ וַהֲכִינוֹתִ֖י אֶת־מַלְכוּתֽוֹ׃

When your days are fulfilled and you go to be with your fathers, I will raise up your offspring after you — one who will come from your own sons — and I will establish his kingdom.

KJV And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.

Notes & Key Terms 1 term

Key Terms

זֶרַע zera
"offspring" — seed, offspring, descendant, posterity, sowing

zera connects the Davidic promise to the broader biblical pattern of seed promises: the seed of the woman (Genesis 3:15), the seed of Abraham (Genesis 22:18), and now the seed of David. Each narrows the line through which God's purposes will be fulfilled.

Translator Notes

  1. The phrase male'u yamekha ('your days are fulfilled') is a dignified way of referring to death. The zera ('seed, offspring') is specified as coming mi-banekha ('from your sons'), which is more specific than 2 Samuel 7:12 ('from your body'). The Chronicler makes the dynastic succession explicit: the heir will be a literal son of David. The verb hakhinoti ('I will establish, prepare') indicates divine initiative in securing the kingdom.
1 Chronicles 17:12

ה֥וּא יִבְנֶה־לִּ֖י בָּ֑יִת וְכֹנַנְתִּ֥י אֶת־כִּסְא֖וֹ עַד־עוֹלָֽם׃

He is the one who will build me a house, and I will establish his throne forever.

KJV He shall build me an house, and I will stablish his throne for ever.

Notes & Key Terms

Translator Notes

  1. The verse is tightly constructed: hu yivneh li bayit ('he will build me a house') answers David's original desire, and ve-khonanti et kis'o ad olam ('I will establish his throne forever') states God's reciprocal commitment. The word olam ('forever') here is the first explicit use in the oracle and carries enormous theological weight.
1 Chronicles 17:13

אֲנִי֙ אֶהְיֶה־לּ֣וֹ לְאָ֔ב וְה֖וּא יִהְיֶה־לִּ֣י לְבֵ֑ן וְחַסְדִּי֙ לֹא־אָסִ֣יר מֵעִמּ֔וֹ כַּאֲשֶׁ֣ר הֲסִירֹ֔תִי מֵאֲשֶׁ֥ר הָיָ֖ה לְפָנֶֽיךָ׃

I will be his father, and he will be my son. I will not withdraw my faithful love from him as I withdrew it from the one who was before you.

KJV I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee:

Notes & Key Terms 1 term

Key Terms

חֶסֶד chesed
"faithful love" — faithful love, loyal kindness, covenant loyalty, steadfast love, mercy

chesed in covenant contexts denotes the loyalty and commitment one party pledges to another. Here it describes God's irrevocable commitment to the Davidic line — a commitment that outlasts any individual king's failures.

Translator Notes

  1. The formula ani ehyeh lo le-av ve-hu yihyeh li le-ven ('I will be to him a father, and he will be to me a son') is a covenant adoption formula. The chesed ('faithful love, loyal kindness') here is covenantal — it is not generic goodwill but the specific loyalty God pledges within a covenant relationship. The absence of the disciplinary clause found in 2 Samuel 7:14b is the most significant difference between the two versions of this oracle.
1 Chronicles 17:14

וְהַעֲמַדְתִּ֥יהוּ בְּבֵיתִ֛י וּבְמַלְכוּתִ֖י עַד־הָעוֹלָ֑ם וְכִסְא֕וֹ יִהְיֶ֥ה נָכ֖וֹן עַד־עוֹלָֽם׃

I will set him in my house and in my kingdom forever, and his throne will be established forever."

KJV But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

Notes & Key Terms

Translator Notes

  1. The shift from 'your house' (2 Samuel 7:16) to 'my house' (be-veiti) is the Chronicler's most distinctive theological contribution in this oracle. It reframes the Davidic monarchy as a subset of God's own kingship — the human king serves within God's house and God's kingdom, not as an independent sovereign. The phrase ad ha-olam ('until the forever') with the definite article intensifies the permanence.
1 Chronicles 17:15

כְּכֹ֨ל הַדְּבָרִ֣ים הָאֵלֶּה֮ וּכְכֹ֣ל הֶחָזוֹן־הַזֶּה֒ כֵּ֛ן דִּבֶּ֥ר נָתָ֖ן אֶל־דָּוִֽיד׃

Nathan spoke to David in accordance with all these words and this entire vision.

KJV According to all these words, and according to all this vision, so did Nathan speak unto David.

Notes & Key Terms

Translator Notes

  1. The verse confirms that Nathan faithfully transmitted the entire chazon ('vision') to David. The word chazon refers to prophetic revelation received in the night, connecting this oracle to the broader prophetic tradition. Nathan corrects his earlier premature encouragement with the actual word of God.
1 Chronicles 17:16

וַיָּבֹא֙ הַמֶּ֣לֶךְ דָּוִ֔יד וַיֵּ֖שֶׁב לִפְנֵ֣י יְהוָ֑ה וַיֹּ֗אמֶר מִי־אֲנִ֞י יְהוָ֤ה אֱלֹהִים֙ וּמִ֣י בֵיתִ֔י כִּ֥י הֲבִיאֹתַ֖נִי עַד־הֲלֹֽם׃

Then King David went in and sat before the LORD and said, "Who am I, LORD God, and what is my house, that you have brought me this far?

KJV And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto?

Notes & Key Terms

Translator Notes

  1. David sits lifnei YHWH ('before the LORD'), presumably before the ark in the tent. His prayer opens with mi ani ('who am I?') — a question of astonished humility. The same question echoes Moses at the burning bush (Exodus 3:11). David recognizes the gap between his origin (a shepherd) and his current position (a king with an eternal promise).
1 Chronicles 17:17

וַתִּקְטַ֥ן זֹ֛את בְּעֵינֶ֖יךָ אֱלֹהִ֑ים וַתְּדַבֵּ֤ר עַל־בֵּית־עַבְדְּךָ֙ לְמֵ֣רָח֔וֹק וּרְאִיתַ֗נִי כְּת֧וֹר הָאָדָ֛ם הַמַּעֲלָ֖ה יְהוָ֥ה אֱלֹהִֽים׃

And this was still a small thing in your eyes, O God — you have spoken about your servant's house for the distant future and have regarded me according to the rank of a man of high standing, O LORD God.

KJV And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O LORD God.

Notes & Key Terms

Translator Notes

  1. The phrase le-merachok ('for the distance, for the distant future') indicates David understands the promise extends far beyond his own lifetime. The difficult phrase ke-tor ha-adam ha-ma'alah ('according to the rank/row of the man of the ascent/high degree') has generated extensive scholarly discussion. It likely means God has treated David as though he were a person of the highest rank — an expression of astonishment at God's generosity toward a former shepherd.
1 Chronicles 17:18

מַה־יּוֹסִ֥יף עוֹד֙ דָּוִ֔יד אֵלֶ֖יךָ לְכָב֣וֹד אֶת־עַבְדֶּ֑ךָ וְאַתָּ֖ה אֶת־עַבְדְּךָ֥ יָדָֽעְתָּ׃

What more can David say to you about the honor shown to your servant? You know your servant.

KJV What can David say more to thee for the honour of thy servant? for thou knowest thy servant.

Notes & Key Terms

Translator Notes

  1. David is at a loss for words — mah yosif od David ('what more can David add?'). The verb yada ('you know') carries intimate covenantal knowledge: God knows David not merely as information but as relational commitment. David speaks of himself in the third person, a mark of humility before the divine.
1 Chronicles 17:19

יְהוָ֕ה בַּעֲב֖וּר עַבְדְּךָ֑ וּכְלִבְּךָ֗ עָשִׂ֛יתָ אֵ֥ת כָּל־הַגְּדוּלָּ֖ה הַזֹּ֑את לְהֹדִ֖יעַ אֶת־כָּל־הַגְּדֻלּֽוֹת׃

LORD, for your servant's sake and according to your own heart, you have done all this greatness, making known all these great things.

KJV O LORD, for thy servant's sake, and according to thine own heart, hast thou done all this greatness, in making known all these great things.

Notes & Key Terms

Translator Notes

  1. The phrase u-khe-libbkha ('according to your heart') attributes the entire promise to God's own desire and initiative — it was not earned or requested. David's prayer recognizes that the covenant originates in the divine will, not human merit.
1 Chronicles 17:20

יְהוָ֗ה אֵ֤ין כָּמ֙וֹךָ֙ וְאֵ֤ין אֱלֹהִים֙ זֽוּלָתֶ֔ךָ בְּכֹ֥ל אֲשֶׁר־שָׁמַ֖עְנוּ בְּאָזְנֵֽינוּ׃

LORD, there is no one like you, and there is no God besides you — according to everything we have heard with our own ears.

KJV O LORD, there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.

Notes & Key Terms

Translator Notes

  1. David's declaration ein kamokha ('there is none like you') is a standard Israelite praise formula but here it carries the weight of personal conviction. The phrase be-khol asher shamanu be-ozneinu ('according to all that we have heard with our ears') appeals to the accumulated testimony of God's acts throughout Israel's history — the exodus, the wilderness, the conquest, and now this covenant.
1 Chronicles 17:21

וּמִ֤י כְעַמְּךָ֙ יִשְׂרָאֵ֔ל גּ֥וֹי אֶחָ֖ד בָּאָ֑רֶץ אֲשֶׁ֣ר הָלַ֣ךְ הָאֱלֹהִ֗ים לִפְדּ֤וֹת לוֹ֙ עָ֔ם לָשׂ֥וּם לְךָ֛ שֵׁ֥ם גְּדֻלּ֖וֹת וְנֹרָאֽוֹת לְגָרֵ֤שׁ מִפְּנֵ֣י עַמְּךָ֔ אֲשֶׁר־פָּדִ֥יתָ מִמִּצְרַ֖יִם גּוֹיִֽם׃

And who is like your people Israel — the one nation on earth that God went out to redeem as his own people, making for yourself a name of greatness and awesome deeds, driving out nations before your people whom you redeemed from Egypt?

KJV And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt?

Notes & Key Terms

Translator Notes

  1. David moves from praise of God's uniqueness (v. 20) to praise of Israel's uniqueness (v. 21). The verb padah ('to redeem') is used twice, framing Israel's identity as a redeemed people. The phrase goy echad ba-aretz ('one nation in the earth') emphasizes Israel's singularity among the nations — unique because of what God has done, not because of intrinsic superiority.
1 Chronicles 17:22

וַתִּתֵּ֞ן אֶת־עַמְּךָ֧ יִשְׂרָאֵ֛ל לְךָ֥ לְעָ֖ם עַד־עוֹלָ֑ם וְאַתָּ֣ה יְהוָ֔ה הָיִ֥יתָ לָהֶ֖ם לֵאלֹהִֽים׃

You made your people Israel your own people forever, and you, LORD, became their God.

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

Notes & Key Terms

Translator Notes

  1. The covenant formula: Israel is God's people ad olam ('forever'), and the LORD is their God. This mutual belonging is the bedrock of the Sinai covenant now reinforced by the Davidic covenant. The Chronicler connects the two covenants — Sinai and David — as expressions of the same divine commitment.
1 Chronicles 17:23

וְעַתָּ֣ה יְהוָ֗ה הַדָּבָ֞ר אֲשֶׁ֤ר דִּבַּ֙רְתָּ֙ עַל־עַבְדְּךָ֣ וְעַל־בֵּית֔וֹ יֵאָמֵ֖ן עַד־עוֹלָ֑ם וַעֲשֵׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃

And now, LORD, let the word you have spoken concerning your servant and his house stand firm forever. Do as you have promised.

KJV Therefore now, LORD, let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever, and do as thou hast spoken.

Notes & Key Terms

Translator Notes

  1. David's prayer shifts from praise to petition: ye'amen ad olam ('let it be confirmed forever'). The root aman ('to be firm, faithful, confirmed') is the same root from which 'amen' derives. David asks God to make His own word permanent — a prayer that God would be faithful to Himself.
1 Chronicles 17:24

וְיֵאָמֵן֙ וְיִגְדַּ֤ל שִׁמְךָ֙ עַד־עוֹלָ֔ם לֵאמֹ֗ר יְהוָ֤ה צְבָאוֹת֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֱלֹהִ֖ים לְיִשְׂרָאֵ֑ל וּבֵית־דָּוִ֥יד עַבְדְּךָ֖ נָכ֥וֹן לְפָנֶֽיךָ׃

Let it stand firm, and let your name be great forever, so that people will say, 'The LORD of Hosts is the God of Israel — God to Israel!' And the house of David your servant will be established before you.

KJV Let it even be established, that thy name may be magnified for ever, saying, The LORD of hosts is the God of Israel, even a God to Israel: and let the house of David thy servant be established before thee.

Notes & Key Terms

Translator Notes

  1. David connects God's reputation (shem, 'name') to the fulfillment of the promise: when God keeps His word to the Davidic house, His name is magnified. The declaration YHWH Tseva'ot Elohei Yisrael ('the LORD of Hosts, God of Israel') functions as a confessional statement that others will repeat when they see God's faithfulness. The house of David being nakho ('established, firm') before God is the visible proof of God's covenant loyalty.
1 Chronicles 17:25

כִּ֣י אַתָּ֤ה אֱלֹהַי֙ גָּלִ֣יתָ אֶת־אֹ֣זֶן עַבְדְּךָ֔ לִבְנ֥וֹת ל֖וֹ בָּ֑יִת עַל־כֵּ֗ן מָצָ֤א עַבְדְּךָ֙ לְהִתְפַּלֵּ֖ל לְפָנֶֽיךָ׃

For you, my God, have revealed to your servant that you will build him a house. That is why your servant has found courage to pray before you.

KJV For thou, O my God, hast told thy servant that thou wilt build him an house: therefore thy servant hath found in his heart to pray before thee.

Notes & Key Terms

Translator Notes

  1. The phrase galita et ozen avdekha ('you uncovered the ear of your servant') is an idiom meaning 'you revealed, you disclosed.' David can pray boldly because God has already spoken the promise — prayer here is not generating something new but asking God to fulfill what He has already declared. The word matsa ('found') suggests that the promise gave David the confidence (literally 'found it in himself') to approach God with this petition.
1 Chronicles 17:26

וְעַתָּ֣ה יְהוָ֔ה אַתָּ֖ה ה֣וּא הָֽאֱלֹהִ֑ים וַתְּדַבֵּ֤ר עַל־עַבְדְּךָ֙ הַטּוֹבָ֖ה הַזֹּֽאת׃

And now, LORD — you are God, and you have promised this good thing to your servant.

KJV And now, LORD, thou art God, and hast promised this goodness unto thy servant:

Notes & Key Terms

Translator Notes

  1. The simple declaration attah hu ha-Elohim ('you are God') is David's bedrock affirmation. Because God is God, His promises are trustworthy. The ha-tovah ha-zot ('this good thing, this goodness') refers to the entire dynastic covenant — David summarizes the oracle as a single act of divine generosity.
1 Chronicles 17:27

וְעַתָּ֗ה הוֹאַ֙לְתָּ֙ לְבָרֵ֣ךְ אֶת־בֵּ֣ית עַבְדְּךָ֔ לִהְי֥וֹת לְעוֹלָ֖ם לְפָנֶ֑יךָ כִּ֤י אַתָּה֙ יְהוָ֣ה בֵּרַ֔כְתָּ וּמְבֹרָ֖ךְ לְעוֹלָֽם׃

Now you have been pleased to bless the house of your servant, that it may continue before you forever. For you, LORD, have blessed it, and it is blessed forever.

KJV Now therefore let it please thee to bless the house of thy servant, that it may be before thee for ever: for thou blessest, O LORD, and it shall be blessed for ever.

Notes & Key Terms

Translator Notes

  1. The prayer ends with absolute confidence: ki attah YHWH berakhta u-mevorakh le-olam ('for you, LORD, have blessed, and it is blessed forever'). The logic is circular in the best sense — what God blesses is blessed, and what is blessed by God remains blessed le-olam ('forever'). The word olam appears for the final time in the chapter, closing the prayer with the same note of permanence that characterized the oracle. David's prayer began in humility ('who am I?') and ends in certainty ('blessed forever').
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