1 Tawarikh 16:24

16:24 Tell the nations about his splendor,

tell ¹  all the nations about his miraculous deeds!

1 Tawarikh 16:28

16:28 Ascribe to the Lord, O families of the nations,

ascribe to the Lord splendor and strength!

1 Tawarikh 17:18

17:18 What more can David say ²  to you? You have honored your servant; you have given your servant special recognition. ³ 

1 Tawarikh 29:13

29:13 Now, our God, we give thanks to you and praise your majestic name!

1 Tawarikh 29:28

29:28 He died at a good old age, having enjoyed long life, wealth, and honor. ⁴  His son Solomon succeeded him.

1 Tawarikh 16:29

16:29 Ascribe to the Lord the splendor he deserves! ⁵ 

Bring an offering and enter his presence!

Worship the Lord in holy attire! ⁶ 

1 Tawarikh 16:4

16:4 He appointed some of the Levites to serve before the ark of the Lord, to offer prayers, songs of thanks, and hymns to the Lord God of Israel.

1 Tawarikh 29:12

29:12 You are the source of wealth and honor; ⁷  you rule over all. You possess strength and might to magnify and give strength to all. ⁸ 

1 Tawarikh 22:5

22:5 David said, “My son Solomon is just an inexperienced young man, ⁹  and the temple to be built for the Lord must be especially magnificent so it will become famous and be considered splendid by all the nations. ¹⁰  Therefore I will make preparations for its construction.” So David made extensive preparations before he died.

1 Tawarikh 23:30

23:30 They also stood in a designated place ¹¹  every morning and offered thanks and praise to the Lord. They also did this in the evening

1 Tawarikh 25:3

25:3 From the sons of Jeduthun: ¹²  Gedaliah, Zeri, ¹³  Jeshaiah, ¹⁴  Hashabiah, and Mattithiah – six in all, ¹⁵  under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the Lord.

1 Tawarikh 16:27

16:27 Majestic splendor emanates from him, ¹⁶ 

he is the source of strength and joy. ¹⁷ 

1 Tawarikh 29:11

29:11 O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign ¹⁸  over all the sky and earth! You have dominion and exalt yourself as the ruler ¹⁹  of all.

1 Tawarikh 4:9

4:9 Jabez was more respected than his brothers. His mother had named him Jabez, for she said, “I experienced pain when I gave birth to him.” ²⁰ 

1 Tawarikh 29:25

29:25 The Lord greatly magnified Solomon before all Israel and bestowed on him greater majesty than any king of Israel before him. ²¹ 

1 Tawarikh 16:10

16:10 Boast about his holy name!

Let the hearts of those who seek the Lord rejoice!

1 Tawarikh 11:21

11:21 From ²²  the three he was given double honor and he became their officer, even though he was not one of them. ²³ 

1 Tawarikh 11:25

11:25 He received honor from ²⁴  the thirty warriors, though he was not one of the three elite warriors. David put him in charge of his bodyguard.

1 Tawarikh 17:17

17:17 And you did not stop there, O God! You have also spoken about the future of your servant’s family. ²⁵  You have revealed to me what men long to know, ²⁶  O Lord God.

1 Tawarikh 14:2

14:2 David realized that the Lord had established him as king over Israel and that he had elevated ²⁷  his kingdom for the sake of his people Israel.

1 Tawarikh 19:3

19:3 the Ammonite officials said to Hanun, “Do you really think David is trying to honor your father by sending these messengers to express his sympathy? ²⁸  No, his servants have come to you so they can get information and spy out the land!” ²⁹ 

1 Tawarikh 25:5

25:5 All these were the sons of Heman, the king’s prophet. God had promised him these sons in order to make him prestigious. ³⁰  God gave Heman fourteen sons and three daughters.

1 Tawarikh 17:24

17:24 so ³¹  it may become a reality ³²  and you may gain lasting fame, ³³  as people say, ³⁴  ‘The Lord who commands armies is the God of Israel.’ ³⁵  David’s dynasty ³⁶  will be established before you,

1 Tawarikh 21:3

21:3 Joab replied, “May the Lord make his army ³⁷  a hundred times larger! My master, O king, do not all of them serve my master? Why does my master want to do this? Why bring judgment on Israel?” ³⁸ 

[16:24]  ¹ tn The verb “tell” is understood by ellipsis (note the preceding line).

[17:18]  ² tn The word “say” is supplied in the translation for clarification.

[17:18]  ³ tn Heb “for honoring your servant, and you, your servant, know.”

[29:28]  ⁴ tn Heb “satisfied with days, wealth, and honor.”

[16:29]  ⁵ tn Heb “the splendor of [i.e., due] his name.”

[16:29]  ⁶ tn Or “in holy splendor.”

[29:12]  ⁷ tn Heb “wealth and honor [are] from before you.”

[29:12]  ⁸ tn Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”

[22:5]  ⁹ tn Heb “a young man and tender.”

[22:5]  ¹⁰ tn Heb “and the house to build to make exceedingly great for a name and for splendor for all the lands.”

[23:30]  ¹¹ tn Heb “and to stand.”

[25:3]  ¹² tn Heb “belonging to Jeduthun, the sons of Jeduthun.”

[25:3]  ¹³ tn This name appears as “Izri” in v. 10.

[25:3]  ¹⁴ tc One Hebrew ms and some LXX mss supply the name “Shimei” after “Jeshaiah.” Most Hebrew mss omit the name here (but cf. v. 17).

[25:3]  ¹⁵ tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.

[16:27]  ¹⁶ tn Heb “majesty and splendor [are] before him.”

[16:27]  ¹⁷ tn Heb “strength and joy [are] in his place.”

[29:11]  ¹⁸ tn The words “and sovereign” are added in the translation for clarification and for stylistic reasons.

[29:11]  ¹⁹ tn Heb “head.”

[4:9]  ²⁰ tn In Hebrew the name יַעְבֵּץ (ya’bets, “Jabez”) sounds like the noun עֹצֶב (’otsev) which means “pain.”

[29:25]  ²¹ tn Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”

[11:21]  ²² tn Or “more than.”

[11:21]  ²³ tn Heb “of the three.”

[11:25]  ²⁴ tn Or “more than.”

[17:17]  ²⁵ tn Heb “and this was small in your eyes, O God, so you spoke concerning the house of your servant for a distance.”

[17:17]  ²⁶ tn The translation “You have revealed to me what men long to know” is very tentative; the meaning of the Hebrew text is unclear. The text appears to read literally, “and you see me like the searching of man, that which is upward,” which is nonsensical. The translation above assumes the following: (1) The Qal verb translated “you see me” is repointed as a Hiphil, “you showed me,” (2) תּוֹר (tor) is understood in the sense of “searching, exploring,” and (3) הַמַּעֲלָה (hamma’alah) is taken in a temporal sense of “that which lies beyond.” Thus one could translate, “you have shown me what men search for, what lies beyond.”

[14:2]  ²⁷ tn Heb “was lifted upwards.”

[19:3]  ²⁸ tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”

[19:3]  ²⁹ tc Heb “Is it not to explore and to overturn and to spy out the land (that) his servants have come to you?” The Hebrew term לַהֲפֹךְ (lahafakh, “to overturn”) seems misplaced in the sequence. Some emend the form to לַחְפֹּר (lakhpor, “to spy out”). The sequence of three infinitives may be a conflation of alternative readings.

[25:5]  ³⁰ tn Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶנ.

[17:24]  ³¹ tn Following the imperative in v. 23b, the prefixed verbal form with vav (ו) conjunctive indicates purpose/result: “so it might become a reality.”

[17:24]  ³² tn Heb “so it might be established.”

[17:24]  ³³ tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): “[so]…you might gain lasting fame.”

[17:24]  ³⁴ tn Heb “saying.” The words “as people” are supplied in the translation for clarification and for stylistic reasons.

[17:24]  ³⁵ tc Heb “the Lord who commands armies [traditionally, the Lord of hosts], the God of Israel, Israel’s God.” The phrases אֱלֹהֵי יִשְׂרָאֵל (’elohey yisra’el, “God of Israel”) and אֱלֹהִים לְיִשְׂרָאֵל (’elohim lÿyisra’el, “Israel’s God”) are probably alternative readings that have been conflated in the text.

[17:24]  ³⁶ tn Heb “the house of David.”

[21:3]  ³⁷ tn Or “people.”

[21:3]  ³⁸ tn Heb “Why should it become guilt for Israel?” David’s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23-24.