1 Chronicles 29:13

Translation
King James Version
Now therefore, our God, we thank thee, and praise thy glorious name.
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KJV (with Strong's)
Now therefore, our God H430, we thank H3034 thee, and praise H1984 thy glorious H8597 name H8034.
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Complete Jewish Bible
Therefore, our God, we thank you and praise your glorious name.
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Berean Standard Bible
Now therefore, our God, we give You thanks, and we praise Your glorious name.
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American Standard Version
Now therefore, our God, we thank thee, and praise thy glorious name.
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World English Bible Messianic
Now therefore, our God, we thank you, and praise your glorious name.
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Geneva Bible (1599)
Now therefore our God, we thanke thee, and prayse thy glorious Name.
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Young's Literal Translation
`And now, our God, we are giving thanks to Thee, and giving praise to Thy beauteous name;
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See also
2 Corinthians 9:15Psalms 106:12 Corinthians 8:162 Corinthians 2:141 Thessalonians 2:13Daniel 2:23Psalms 105:1
In the KJVVerse 11,178 of 31,102

Study This Verse

SUMMARY

This verse encapsulates the profound essence of King David's climactic prayer, offered in the presence of the entire assembly of Israel. Following the people's unprecedented freewill offerings for the future Temple, David leads a heartfelt declaration of thanksgiving and adoration, acknowledging God's supreme sovereignty, the divine source of all blessings, and the inherent majesty of His revealed character. It marks a pivotal moment of corporate worship, humility, and recognition of God's ultimate ownership over all things, setting a precedent for future generations.

CONTEXT

  • Literary Context: 1 Chronicles 29:13 serves as the powerful culmination of King David's prayer, which commences in 1 Chronicles 29:10. This prayer immediately follows the extraordinary generosity of the Israelite people, who, inspired by David's example, contributed vast amounts of materials for the construction of the Temple (1 Chronicles 29:6-9). David's prayer, therefore, is not a petition but a profound response—a deep expression of gratitude and praise for God's enabling power and for the people's willing hearts. The preceding verses (1 Chronicles 29:11-12) meticulously lay the theological foundation, declaring God's absolute ownership of all power, wealth, and glory, thereby establishing that the people's giving is merely a returning of what was already His. This crucial theological framework sets the stage for Solomon's reign and the eventual building of the Temple, emphasizing continuity, divine provision, and the proper posture of worship.
  • Historical & Cultural Context: The setting for this profound prayer is the twilight of King David's illustrious reign, a period characterized by the consolidation of the kingdom and meticulous preparations for the Temple, which his son Solomon would ultimately construct. In ancient Israelite culture, public prayer, communal offerings, and expressions of thanksgiving were central to both worship and national identity. The concept of "freewill offerings" (נדבות, nedavot') was particularly significant, denoting a voluntary, joyful, and often extravagant contribution, distinct from mandatory tithes or sacrifices. The Temple was envisioned as the central place of worship, signifying God's dwelling among His people and the focal point of their covenant relationship. The emphasis on God's "name" (שֵׁם, shem') was paramount, as it represented His revealed character, reputation, and active presence, making praise of His name an act of acknowledging His very being, His attributes, and His unwavering covenant faithfulness.
  • Key Themes: 1 Chronicles 29:13 powerfully encapsulates several core themes prevalent throughout the book of Chronicles and the broader biblical narrative. Central among these is Divine Sovereignty and Ownership, as articulated in David's preceding declaration that "all things come from You, and from Your own hand we have given You" (1 Chronicles 29:14). This theme profoundly underscores that God is the ultimate source of all wealth, power, and blessing, rendering human contributions as mere stewardship. Consequently, the verse also highlights Stewardship, portraying the people's generous giving not as an act of personal merit or sacrifice, but as a humble and grateful return of God's provision. Profound Gratitude and Adoration are explicitly expressed, as David leads the nation in thanking God for His blessings and praising His "glorious name," an act of worship directed at God's inherent majesty and revealed character. Finally, the context emphasizes Corporate Worship, showcasing the vital importance of communal praise and thanksgiving as a unified act of faith within the community, fostering solidarity and shared devotion.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • God (Hebrew, ʼĕlôhîym', H430): This term, though plural in form, is specifically used here (with the article implied by context) to refer to the supreme God, Yahweh. It emphasizes His divine nature, His ultimate authority, and His position as the sovereign ruler over all creation. In this context, it signifies the personal, covenantal God of Israel to whom David and the assembly direct their worship.
  • thank (Hebrew, yâdâh', H3034): This primitive root literally means "to use (i.e. hold out) the hand," often in the context of reverence or worship with extended hands. It signifies an active, public, and vocal expression of gratitude, acknowledgment, and confession. Here, it denotes a heartfelt recognition of God's provision and His enabling of the people's generous response, a profound expression of gratefulness.
  • praise (Hebrew, hâlal', H1984): This primitive root carries the sense of being "clear" or "to shine," and by extension, "to make a show," "to boast," or "to celebrate." When applied to God, it speaks of a joyful, exuberant, and often public declaration of His greatness, worth, and glory. It implies an enthusiastic adoration that magnifies His attributes and deeds, celebrating His inherent splendor.

Verse Breakdown

  • "Now therefore,": This transitional phrase serves as a logical connector, drawing a conclusion from the preceding narrative. It links the people's abundant freewill offerings and David's theological declarations about God's ultimate ownership and sovereignty (1 Chronicles 29:11-12) to the ensuing act of worship. Because God is the ultimate source of all and enables all good, the natural and necessary response is one of profound gratitude and praise.
  • "our God,": This is a direct, intimate, and communal address to Yahweh, acknowledging Him as the covenant God of Israel. The possessive "our" highlights the deeply personal and collective relationship between God and His people, underscoring the unified nature of this act of worship. It affirms their identity as the chosen nation under His divine care and provision.
  • "we thank thee,": This clause expresses profound gratitude, not merely from David personally, but from the entire assembly ("we"). The thanksgiving is directed to God for His unfailing provision, His manifold blessings, and specifically, for enabling the people's willing and generous contributions towards the monumental Temple project. It is a humble acknowledgment that even their capacity and willingness to give originate from Him.
  • "and praise thy glorious name.": This final clause elevates the worship beyond gratitude for God's actions to adoration of His very being. To "praise thy glorious name" is to celebrate God's inherent majesty, His revealed character, and all that He is—His holiness, power, faithfulness, love, and wisdom—in all their splendor and weighty significance. It is an act of worship that recognizes and exalts God's unparalleled worth and unique identity as revealed to His people.

Literary Devices

1 Chronicles 29:13 employs several significant Literary Devices that enhance its impact and meaning. Direct Address is prominently featured in the phrase "our God," creating an intimate and personal tone for this corporate prayer, establishing a direct line of communication between the assembly and their Creator. The structure of the verse exhibits a form of Parallelism, where "we thank thee" and "praise thy glorious name" function as complementary expressions of worship. While not strict synonymous or antithetical parallelism, they represent two integral facets of a single act of devotion: gratitude for God's benevolent actions and adoration for His inherent being. The phrase "glorious name" itself is a powerful example of Theological Language, condensing profound theological concepts of God's character, presence, and majesty into a concise, evocative phrase that encapsulates His revealed identity. Furthermore, the entire prayer, culminating in this verse, functions as a Liturgical Formula, providing a timeless model for corporate worship, thanksgiving, and the proper posture of humility before God for generations to come.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse stands as a profound theological statement on the nature of true worship, emphasizing that genuine gratitude and praise flow directly from a deep understanding of God's absolute sovereignty and ownership. It teaches that all blessings, resources, and even the capacity to give generously, originate solely from God. Therefore, our thanksgiving is not merely for what God does for us, but fundamentally for who He is—His inherent glory and character, which His "name" profoundly represents. This divine perspective transforms giving from a burdensome obligation into a joyful act of returning what is already His, fostering profound humility and absolute dependence on the divine Giver. It underscores that worship is a holistic response, encompassing both our heartfelt gratitude for His provision and our passionate adoration for His majestic being, ideally expressed communally as a unified body of believers.

REFLECTION AND APPLICATION

1 Chronicles 29:13 offers a timeless and profound blueprint for our own spiritual lives, urging us to cultivate a posture of profound gratitude and unreserved adoration. In a world that often emphasizes personal achievement, self-reliance, and individual ownership, David's prayer serves as a powerful reminder that everything we possess—our talents, material resources, opportunities, and even our very breath—is a precious gift from God. Recognizing this foundational truth shifts our perspective from self-sufficiency to humble dependence, transforming our giving from a burdensome obligation into a joyful act of faithful stewardship. Our praise should extend beyond mere thanks for blessings received to a deep and abiding adoration of God's "glorious name"—His unchanging character, His perfect holiness, His boundless love, and His omnipotent power. This verse challenges us to intentionally integrate thanksgiving and praise into the very fabric of our daily lives, both individually in our private devotion and corporately within our faith communities, fostering a spirit that consistently acknowledges God as the ultimate source of all good and the supremely worthy recipient of all honor and glory.

Questions for Reflection

  • How does acknowledging God's ownership of all things, as David does in 1 Chronicles 29:11, profoundly transform our perspective on our personal possessions, our time, and our God-given abilities?
  • In what specific and practical ways can we cultivate a more consistent and authentic spirit of thanksgiving in our daily lives, even amidst life's inevitable challenges and uncertainties?
  • Beyond simply thanking God for what He does for us, how can we deepen our praise for who He is—for His "glorious name" and unchanging, magnificent character?
  • How might the principles embedded in this verse encourage greater generosity, foster deeper humility, and inspire a more unified, corporate expression of worship within our local churches and communities today?

FAQ

Why is "name" so important in biblical praise, as in "praise thy glorious name"?

Answer: In biblical thought, particularly in the Old Testament, a "name" (Hebrew: shem') is far more than a mere label or identifier; it represents the very essence, character, and revealed identity of a person. When applied to God, His "name" embodies His unique attributes, His power, His holiness, His faithfulness, His covenant promises, and His active presence among His people. To "praise His glorious name" therefore means to praise the sum total of who God is—His inherent majesty and all that He has revealed about Himself through His mighty acts and His covenant relationship with humanity. It is an act of acknowledging His unique identity, His supreme worth, and His unparalleled splendor, rather than just thanking Him for specific deeds. It is worship directed at His very being.

How does this verse relate to the concept of giving or generosity?

Answer: 1 Chronicles 29:13 is inextricably linked to the theme of giving because it immediately follows the Israelite people's extraordinary freewill offerings for the Temple. David's prayer, including this verse, provides the profound theological framework for their generosity. He explicitly states in the following verse, "All things come from You, and from Your own hand we have given You". This teaches a fundamental biblical principle: true generosity is not about giving from our own abundance or earning merit with God, but about gratefully returning to God a portion of what He has already abundantly provided. It transforms giving from a burdensome obligation into a joyful act of worship and faithful stewardship, recognizing God as the ultimate owner and benevolent source of all blessings.

CHRIST-CENTERED FULFILLMENT

1 Chronicles 29:13, with its profound emphasis on thanksgiving and praise for God's "glorious name," finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The earthly Temple, for which David and the people so generously gave, was a mere shadow and prefigurement of the ultimate dwelling place of God among humanity, which is Christ Himself, as He declared, "Destroy this temple, and in three days I will raise it up" (referring to His body, John 2:21). All the glory, character, and attributes represented by God's "glorious name" are perfectly embodied, revealed, and made accessible in the person of Jesus, who is "the radiance of God's glory and the exact representation of His being" (Hebrews 1:3). Our thanksgiving is now eternally directed through Christ, for it is through Him that "every good and perfect gift comes down from the Father of lights" (James 1:17), and it is by His singular sacrifice that we are enabled to approach God with grateful hearts and offer a "sacrifice of praise" (Hebrews 13:15). The corporate worship and generous giving seen in 1 Chronicles 29 powerfully foreshadow the New Covenant community, the Church, which is called to be a spiritual temple built of "living stones" (1 Peter 2:5), offering spiritual sacrifices of praise and thanksgiving through Jesus Christ, to whom "every knee should bow... and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).

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Commentary on 1 Chronicles 29 verses 10–22

I. II. Main points1. 2. Sub-points

We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (Ch1 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (Ch1 29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1.He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, Ch1 29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: "All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all." (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, Ch1 29:10. Psa 68:35.

2.He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (Ch1 29:13, Ch1 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa 110:3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3.He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (Ch1 29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (Ch1 29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (Ch1 29:14), and again (Ch1 29:16), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.

4.He appeals to God concerning his own sincerity in what he did, Ch1 29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5.He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (Ch1 29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever." (2.) For Solomon he prays (Ch1 29:19), Give him a perfect heart. He had charged him (Ch1 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

II. The cheerful concurrence of this great assembly in this great solemnity. 1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, Ch1 29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul. 2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God. 3. The next day they offered abundance of sacrifices to God (Ch1 29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth. 4. They feasted and rejoiced before God, Ch1 29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it. 5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–22. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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