1 Chronicles 17:20
Parallel Verses
English Standard Version
There is none like you, O LORD, and there is no God besides you, according to all that we have heard with our ears.

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

American Standard Version
O Jehovah, there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears.

Douay-Rheims Bible
O Lord there is none like thee: and there is no other God beside thee, of all whom we have heard of with our ears.

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

Webster's Bible Translation
O LORD, there is none like thee, neither is there any God besides thee, according to all that we have heard with our ears.

1 Chronicles 17:20 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 17:20 Parallel Commentaries

Treasury of Scripture Knowledge

none

Exodus 15:11 Who is like to you, O LORD, among the gods? who is like you, glorious in holiness, fearful in praises, doing wonders?

Exodus 18:11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.

Deuteronomy 3:24 O Lord GOD, you have begun to show your servant your greatness, and your mighty hand: for what God is there in heaven or in earth...

Deuteronomy 33:26 There is none like to the God of Jeshurun, who rides on the heaven in your help, and in his excellency on the sky.

Psalm 86:8 Among the gods there is none like to you, O Lord; neither are there any works like to your works.

Psalm 89:6,8 For who in the heaven can be compared to the LORD? who among the sons of the mighty can be likened to the LORD...

Isaiah 40:18,25 To whom then will you liken God? or what likeness will you compare to him...

Jeremiah 10:6,7 For as much as there is none like to you, O LORD; you are great, and your name is great in might...

Ephesians 3:20 Now to him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us,

beside thee

Deuteronomy 4:35,39 To you it was showed, that you might know that the LORD he is God; there is none else beside him...

1 Samuel 2:2 There is none holy as the LORD: for there is none beside you: neither is there any rock like our God.

Isaiah 43:10 You are my witnesses, said the LORD, and my servant whom I have chosen: that you may know and believe me, and understand that I am he...

Isaiah 44:6 Thus said the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last...

Isaiah 45:5,22 I am the LORD, and there is none else, there is no God beside me: I girded you, though you have not known me...

according

Psalm 44:1 We have heard with our ears, O God, our fathers have told us, what work you did in their days, in the times of old.

Psalm 78:3,4 Which we have heard and known, and our fathers have told us...

Isaiah 63:12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?

Cross References
Exodus 8:10
And he said, "Tomorrow." Moses said, "Be it as you say, so that you may know that there is no one like the LORD our God.

Exodus 9:14
For this time I will send all my plagues on you yourself, and on your servants and your people, so that you may know that there is none like me in all the earth.

1 Chronicles 17:19
For your servant's sake, O LORD, and according to your own heart, you have done all this greatness, in making known all these great things.

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?

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