2 Chronicles 1:12
Parallel Verses
English Standard Version
wisdom and knowledge are granted to you. I will also give you riches, possessions, and honor, such as none of the kings had who were before you, and none after you shall have the like.”

King James Bible
Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

American Standard Version
wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that have been before thee; neither shall there any after thee have the like.

Douay-Rheims Bible
Wisdom and knowledge are granted to thee: and I will give thee riches, and wealth, and glory, so that none of the kings before thee, nor after thee, shall be like thee.

English Revised Version
wisdom and knowledge is granted unto thee; and I will give thee riches and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

Webster's Bible Translation
Wisdom and knowledge are granted to thee; and I will give thee riches, and wealth, and honor, such as none of the kings have had that have been before thee, neither shall there any after thee have the like.

2 Chronicles 1:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The sacrifice at Gibeon, and the theophany. - 2 Chronicles 1:1-6. When Solomon had established himself upon his throne, he went with the princes and representatives of the congregation of Israel to Gibeon, to seek for the divine blessing upon his reign by a solemn sacrifice to be offered there before the tabernacle. 2 Chronicles 1:1 forms, as it were, the superscription of the account of Solomon's reign which follows. In וגו ויּתחזּק equals Solomon established himself in his kingdom, i.e., he became strong and mighty in his kingdom, the older commentators saw a reference to the defeat of Adonijah, the pretender to the crown, and his followers (1 Kings 2). But this view of the words is too narrow; we find the same remark made of other kings whose succession to the throne had not been questioned (cf. 2 Chronicles 12:13; 2 Chronicles 13:21; 2 Chronicles 17:1, and 2 Chronicles 21:4), and the remark refers to the whole reign-to all that Solomon undertook in order to establish a firm dominion, not merely to his entry upon it. With this view of the words, the second clause, "his God was with him, and made him very great," coincides. God gave His blessing to all that Solomon did for this end. With the last words cf. 1 Chronicles 29:25.

We have an account of the sacrifice at Gibeon (2 Chronicles 1:7-13) in 1 Kings 3:4-15 also. The two narratives agree in all the main points, but, in so far as their form is concerned, it is at once discernible that they are two independent descriptions of the same thing, but derived from the same sources. In 1 Kings 3 the theophany-in our text, on the contrary, that aspect of the sacrifice which connected it with the public worship-is more circumstantially narrated. While in 1 Kings 3:4 it is briefly said the king went to Gibeon to sacrifice there, our historian records that Solomon summoned the princes and representatives of the people to this solemn act, and accompanied by them went to Gibeon. This sacrifice was no mere private sacrifice-it was the religious consecration of the opening of his reign, at which the estates of the kingdom were present as a matter of course. "All Israel" is defined by "the princes over the thousands ..., the judges, and all the honourable;" then לכל־שׂראל is again taken up and explained by the apposition האבות ראשׁי: to all Israel, viz., the heads of the fathers'-houses. ל is to be repeated before ראשׁי. What Solomon said to all Israel through its representatives, is not communicated; but it may be gathered from what succeeds, that he summoned them to accompany him to Gibeon to offer the sacrifice. The reason why he offered his sacrifice at the בּמה, i.e., place of sacrifice, is given in 2 Chronicles 1:3. There the Mosaic tabernacle stood, yet without the ark, which David had caused to be brought up from Kirjath-jearim to Jerusalem (1 Chronicles 13:1-14 and 15). In לו בּהכין the article in ba represents the relative אשׁר equals בּאשׁר or לו הכין אשׁר בּמקום; cf. Judges 5:27; Ruth 1:16; 1 Kings 21:19; see on 1 Chronicles 26:28. Although the ark was separated from the tabernacle, yet by the latter at Gibeon was the Mosaic altar of burnt-offering, and on that account the sanctuary at Gibeon was Jahve's dwelling, and the legal place of worship for burnt-offerings of national-theocratic import. "As our historian here brings forward emphatically the fact that Solomon offered his burnt-offering at the legal place of worship, so he points out in 1 Chronicles 21:28-30 :1, how David was only brought by extraordinary events, and special signs from God, to sacrifice on the altar of burnt-offering erected by him on the threshing-floor of Ornan, and also states how he was prevented from offering his burnt-offering in Gibeon" (Berth.). As to Bezaleel, the maker of the brazen altar, cf. Exodus 31:2 and Exodus 37:1. Instead of שׂם, which most manuscripts and many editions have before לפני, and which the Targ. and Syr. also express, there is found in most editions of the 16th century, and also in manuscripts, שׁם, which the lxx and Vulgate also read. The reading שׁם is unquestionably better and more correct, and the Masoretic pointing שׂם, posuit, has arisen by an undue assimilation of it to Exodus 40:29. The suffix in ידרשׁהוּ does not refer to the altar, but to the preceding word יהוה; cf. אלהים דּרשׁ, 1 Chronicles 21:30; 1 Chronicles 15:13, etc.

2 Chronicles 1:12 Parallel Commentaries

Treasury of Scripture Knowledge

I will give

Matthew 6:33 But seek you first the kingdom of God, and his righteousness; and all these things shall be added to you.

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,

such as none

2 Chronicles 9:22 And king Solomon passed all the kings of the earth in riches and wisdom.

1 Chronicles 29:25 And the LORD magnified Solomon exceedingly in the sight of all Israel...

Ecclesiastes 2:9 So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.

James 1:5 If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraides not; and it shall be given him.

Cross References
1 Chronicles 29:12
Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all.

1 Chronicles 29:25
And the LORD made Solomon very great in the sight of all Israel and bestowed on him such royal majesty as had not been on any king before him in Israel.

2 Chronicles 9:22
Thus King Solomon excelled all the kings of the earth in riches and in wisdom.

Nehemiah 13:26
Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin.

Ecclesiastes 5:19
Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil--this is the gift of God.

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