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Selected Verse: 1 Chronicles 17:11 - Strong Concordance

Verse	Translation	Text
1Ch 17:11	Strong Concordance	And it shall come to pass, when thy days [03117] be expired [04390] that thou must go [03212] to be with thy fathers [01], that I will raise up [06965] thy seed [02233] after [0310] thee, which shall be of thy sons [01121]; and I will establish [03559] his kingdom [04438].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
I will raise up thy seed--(See on Sa2 7:12).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

I will raise up thy seed--(See on Sa2 7:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In Ch1 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" (Kg1 2:2), and is more primitive than the more usual אבות עם שׁכב (Sa2 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 (Sa2 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 Ch1 17:1; and the word, "I have cut off all thine enemies from before thee" (Ch1 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. Ch1 17:16; Ecc 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 (Ch1 17:12). This Messianic interpretation of David's זרע explains the divergence of the chronicler's text in Ch1 17:13 and Ch1 17:14 from Sa2 7:14-16. For instance, the omission of the words after בּן in Sa2 7:13, "If he commit iniquity, I will chasten him with the rod of men" (Sa2 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 Sa2 7:14 and Sa2 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, Kg1 15:4; Ch2 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 (Ch1 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 (Ch1 17:12, cf. Sa2 7:13), and לפניך היה מאשׁר instead of וגו אשׁר שׁאוּל מעם (Ch1 17:13, cf. Sa2 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 Sam 7. In the prayer of thanksgiving contained in Ch1 17:16 to 27 we meet with the following divergences from the parallel text, which are of importance for their effect on the sense.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In Ch1 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" (Kg1 2:2), and is more primitive than the more usual אבות עם שׁכב (Sa2 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 (Sa2 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 Ch1 17:1; and the word, "I have cut off all thine enemies from before thee" (Ch1 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. Ch1 17:16; Ecc 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 (Ch1 17:12). This Messianic interpretation of David's זרע explains the divergence of the chronicler's text in Ch1 17:13 and Ch1 17:14 from Sa2 7:14-16. For instance, the omission of the words after בּן in Sa2 7:13, "If he commit iniquity, I will chasten him with the rod of men" (Sa2 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 Sa2 7:14 and Sa2 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, Kg1 15:4; Ch2 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 (Ch1 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 (Ch1 17:12, cf. Sa2 7:13), and לפניך היה מאשׁר instead of וגו אשׁר שׁאוּל מעם (Ch1 17:13, cf. Sa2 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 Sam 7.

In the prayer of thanksgiving contained in Ch1 17:16 to 27 we meet with the following divergences from the parallel text, which are of importance for their effect on the sense.

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¹² And when thy days [03117] be fulfilled [04390], and thou shalt sleep [07901] with thy fathers [01], I will set up [06965] thy seed [02233] after [0310] thee, which shall proceed [03318] out of thy bowels [04578], and I will establish [03559] his kingdom [04467].

¹⁶ And David [01732] the king [04428] came [0935] and sat [03427] before [06440] the LORD [03068], and said [0559], Who am I, O LORD [03068] God [0430], and what is mine house [01004], that thou hast brought [0935] me hitherto [01988]?

¹⁵ But my mercy [02617] shall not depart away [05493] from him, as I took [05493] it from Saul [07586], whom I put away [05493] before [06440] thee.

¹³ I will be his father [01], and he shall be my son [01121]: and I will not take [05493] my mercy [02617] away [05493] from him, as I took [05493] it from him that was before [06440] thee:

¹³ He shall build [01129] an house [01004] for my name [08034], and I will stablish [03559] the throne [03678] of his kingdom [04467] for [05704] ever [05769].

¹² He shall build [01129] me an house [01004], and I will stablish [03559] his throne [03678] for [05704] ever [05769].

⁸ Blessed [01288] be the LORD [03068] thy God [0430], which delighted [02654] in thee to set [05414] thee on his throne [03678], to be king [04428] for the LORD [03068] thy God [0430]: because thy God [0430] loved [0160] Israel [03478], to establish [05975] them for ever [05769], therefore made [05414] he thee king [04428] over them, to do [06213] judgment [04941] and justice [06666].

⁴ Nevertheless for David's [01732] sake did the LORD [03068] his God [0430] give [05414] him a lamp [05216] in Jerusalem [03389], to set up [06965] his son [01121] after [0310] him, and to establish [05975] Jerusalem [03389]:

¹⁶ And thine house [01004] and thy kingdom [04467] shall be established [0539] for [05704] ever [05769] before [06440] thee: thy throne [03678] shall be established [03559] for [05704] ever [05769].

¹³ He shall build [01129] an house [01004] for my name [08034], and I will stablish [03559] the throne [03678] of his kingdom [04467] for [05704] ever [05769].

¹⁴ I will be his father [01], and he shall be my son [01121]. If he commit iniquity [05753], I will chasten [03198] him with the rod [07626] of men [0582], and with the stripes [05061] of the children [01121] of men [0120]:
¹⁵ But my mercy [02617] shall not depart away [05493] from him, as I took [05493] it from Saul [07586], whom I put away [05493] before [06440] thee.
¹⁶ And thine house [01004] and thy kingdom [04467] shall be established [0539] for [05704] ever [05769] before [06440] thee: thy throne [03678] shall be established [03559] for [05704] ever [05769].

¹⁴ But I will settle [05975] him in mine house [01004] and in my kingdom [04438] for ever [05769]: and his throne [03678] shall be established [03559] for [05704] evermore [05769].

¹³ I will be his father [01], and he shall be my son [01121]: and I will not take [05493] my mercy [02617] away [05493] from him, as I took [05493] it from him that was before [06440] thee:

¹² He shall build [01129] me an house [01004], and I will stablish [03559] his throne [03678] for [05704] ever [05769].

²⁰ All go [01980] unto one [0259] place [04725]; all are of the dust [06083], and all turn [07725] to dust [06083] again [07725].

⁸ And I have been with thee whithersoever thou hast walked [01980], and have cut off [03772] all thine enemies [0341] from before [06440] thee, and have made [06213] thee a name [08034] like the name [08034] of the great men [01419] that are in the earth [0776].

¹ Now it came to pass, as David [01732] sat [03427] in his house [01004], that David [01732] said [0559] to Nathan [05416] the prophet [05030], Lo, I dwell [03427] in an house [01004] of cedars [0730], but the ark [0727] of the covenant [01285] of the LORD [03068] remaineth under curtains [03407].

¹ And after [0310] this it came to pass, that David [01732] smote [05221] the Philistines [06430], and subdued [03665] them: and David [01732] took [03947] Methegammah [04965] out of the hand [03027] of the Philistines [06430].

² I go [01980] the way [01870] of all the earth [0776]: be thou strong [02388] therefore, and shew thyself a man [0376];

¹¹ And it shall come to pass, when thy days [03117] be expired [04390] that thou must go [03212] to be with thy fathers [01], that I will raise up [06965] thy seed [02233] after [0310] thee, which shall be of thy sons [01121]; and I will establish [03559] his kingdom [04438].