The Pulpit Commentary
This verse evidently belongs to the close of the last' chapter, and should have had its place there. It indicates a deep sense of relief that now visited David's mind. We can imagine how he had pondered often and long the "place where" of the "exceeding magnificent" house which it was in his heart to build for the Lord. The place was now found, and the more unexpected and "dreadful" (Gen_28:17) the method by which it was arrived at, the more convincing and satisfactory, at all events in some points of view. The extraordinary and impressive designating of this spot was in itself a signal for an active commencement of the work, and made at the same time such commencement practicable. Solomon and many others would afterwards often think, often speak, of the "threshing-finer of Ornan the Jebusite" as the place "which was shown to David his father," and which "David had prepared" (2Ch_3:1). Here, then, he builds "the altar of burnt offering," as, on the neighbouring "hill of Zion," he had reared the "tabernacle for the ark."

The Pulpit Commentary
The strangers. These are plainly called in the Septuagint "proselytes" (τοὺς προσηλὺτους). They were, of course, foreign workmen, who came in pursuit of their trade. The injunctions as to "strangers," and with regard to showing them kindness, are very numerous, beginning with Exo_12:19, Exo_12:48, Exo_12:49; Exo_22:21 (20); Exo_23:9; Le Exo_19:10, 33, 34; Exo_15:14-16; Deu_10:18, Deu_10:19; Jos_8:33-35. It was not David's object merely to gain cheap or compulsory work (2Ch_2:17, 2Ch_2:18), but to obtain a skill, which immigrants from certain places would possess, in excess of that of his own people (2Ch_2:7, 2Ch_2:8, 2Ch_2:13,2Ch_2:14), especially considering the absorption of Israel in the pursuit of war, which had so largely impeded their study and practice of these the arts of peace.

The Pulpit Commentary
Iron… the joinings; and brass. The very first Bible mention of metals (Gen_4:22) places these two together. Whence Solomon got his "abundance" of the latter we have read in 1Ch_18:8; for the "abundance' of the former he would not necessarily go further than his own land. Although the expression, "the land whose stones are iron" (Deu_8:9), is possibly enough a poetical figure where it stands, yet some of the force of the figure may have sprung from its nearness to fact. The abundant use of iron in a great variety of tools, implements, weapons, and the knowledge of it in bar and sheet, might be illustrated from a large number of quotations from Scripture (Deu_19:5; Deu_27:5; 2Sa_12:31; 2Ki_6:5; Isa_10:34; Amo_1:3; and many others). The "joinings" were the clamps and plates of various size and shape, which held strongly together, whether beams of wood or blocks of stone.

The Pulpit Commentary
The Zidonians and they of Tyre (see 1Ki_5:6, 1Ki_5:9, 1Ki_5:13-18; 2Ch_2:16-18). The interesting passages in Homer, Herodotus, and Strabo, which speak of Zidon, etc; are in entire accord with what is here said, and are well worth perusal; e.g. 'Iliad,' 6:289-295, "And she descended to the vaulted chamber, where were the garments all embroidered, the works of women of Sidon, whom the godlike Alexander himself brought from Sidon when he crossed the wide sea, by the way that he brought Helen of noble lineage;" 'Iliad,' 23. 743, 744, "And this vessel was of unsurpassed fame for beauty over all the land, for the men of Sidon, cunning artificers, had skilfully wrought it, and Phoenicians had brought it over the dark sea;" 'Odyssey,' 4:615-618, "And it was all silver, but the borders were mingled with gold. It was the work of Hephaestus. The illustrious Phademus, King of the Sidonians, gave it me when his palace sheltered me on my return thither;" 'Odyssey,' 15:424, "I boast to come from Sidon, famed for its skill in the working of brass." Similar references may be found in Herodotus (7:44, 96) and Strabo (1Ch_16:2, § 23. See also 'Speaker's Commentary,' under 1Ki_5:6).

The Pulpit Commentary
Solomon… is young and tender. It is impossible to fix the exact age of Solomon as marked by these words. In a "fragment" of Eupolemus he is put down at twelve years of age. Josephus ('Ant. Jud.,' 1Ch_8:7, § 8) as vaguely supposes he was fourteen at the time that he took the throne. He was the second son of Bathsheba, and can scarcely have exceeded the last-men-tioned age by mere than three or four years. This same language, "young and tender," is repeated in 1Ch_29:1. The reign of Solomon lasted forty years (1Ki_11:42; 2Ch_9:30). He is called old (1Ki_11:4) when his strange wives "turned away his heart after other gods." We are not told his age at the time of his death. There are, in fact, no sufficient data for fixing to the year, or indeed within the liberal margin of several years, the age now designated as young and tender.

The Pulpit Commentary
For my son, the Chethiv shows "his son," the Keri substituting "my."

The Pulpit Commentary
Because thou hast shed much blood. This is repeated very distinctly below (1Ch_28:3), and appears there again as acknowledged by the lip of David himself. It seems remarkable that no previous statement of this objection, nor even allusion to it, is found. Further, there seems no very opportune place for it in either our 1Ch_17:1-15 or in 2Sa_7:1-17. Yet, if it seem impossible to resist the impression that it must have found expression on the occasion referred to in those two passages, we may fit it in best between 2Sa_7:10 and 2Sa_7:11 of the former reference, and between 2Sa_7:11 and 2Sa_7:12 of the latter. So far, however, as our Hebrew text goes, this is the first place in which the statement is made.

The Pulpit Commentary
Shall be born. This is not the necessary translation of the verb. The form נוֹלָד does not express here future time. Solomon was already born when the word of the Lord came to David. On the other hand, we may suppose special emphasis to belong to the clause, His name shall be Solomon. The name designates the man of peace, and the clause is an announcement, probably intended to throw further into the shade the alternative name Jedidiah, which also had been divinely given (2Sa_12:24, 2Sa_12:25).

The Pulpit Commentary
The substance of this verse is found also in Nathan's language (1Ch_17:12, 1Ch_17:13; 2Sa_7:13, 2Sa_7:14).

The Pulpit Commentary
The father's prayer for the son, and in his hearing, will have often recurred to the memory of Solomon, and may have been the germ of the son's own prayer, which "pleased the Lord" (1Ki_3:5-14; 2Ch_1:7-12).

The Pulpit Commentary
The references to olden time, and the pointed reference to Moses, must be regarded as emphatic. In 1Ch_28:20 we find the additional words, "and do it," inserted after the animated and intensely earnest exhortation, Be strong, and of good courage. This inspiriting summons was no new one. It was probably already hallowed in the name of religious language, and would be often quoted (Deu_4:1; Deu_31:5-8; Jos_1:5-9).

The Pulpit Commentary
Now, behold, in my trouble. The Septuagint, Vulgate, and Luther's translation adopt here our marginal reading, "poverty." Keil, Bertheau, and others translate, with much greater probability, "by severe effort," which translation may be fortified, not only by such references as Gen_31:43 and Psa_132:1 (where the same root is found in Pual infinitive), but by the expression evidently answering to the present one in 1Ch_29:2 (בּכָל־כּוֹח), "with all my strength." Moreover, David could not with correctness speak of poverty as characterizing his condition during the time that he had been collecting for the object of his heart's desire. And scarcely with any greater correctness could he speak of the necessary anxieties and responsibilities of his royal office as at all specially marking this period. A hundred thousand talents of gold, and a thousand thousand talents of silver. Our sense of dissatisfaction in being able neither heartily to accept nor conclusively to reject this statement of the quantities of gold and silver prepared by David, may be lessened in some degree by the statement found in 1Ch_29:16, that "of the gold, the silver, and the brass, and the iron, there is no number." Milman, in his 'History of the Jews', says upon the general subject of this verse, "But enormous as this wealth (i.e. that of Solomon) appears, the statement of his expenditure on the temple, and of his annual revenue, so passes all credibility, that any attempt at forming a calculation, on the uncertain data we possess, may at once be abandoned as a hopeless task. No better proof can be given of the uncertainty of our authorities, of our imperfect knowledge of the Hebrew weights of money, and, above all, of our total ignorance of the relative value which the precious metals bore to the commodities of life, than the estimate made by Dr. Prideaux of the treasures left by David, amounting to eight hundred millions, nearly the capital of our national debt." It must be noted, however, that Milman himself proceeds, when speaking of "the sources of the vast wealth which Solomon undoubtedly possessed," to bring very enormous sums (whether somewhat less or even somewhat more than the above estimate of Dr. Prideaux) more within the range of the possible, to our imagination. He justly remarks, for instance, that it is to be remembered that "the treasures of David were accumulated rather by conquest than traffic, that some of the nations he subdued, particularly the Edomites, were very wealthy. All the tribes seem to have worn a great deal of gold and silver, both in their ornaments and in their armour; their idols were often of gold; and the treasuries of their temples, perhaps, contained considerable wealth. But during the reign of Solomon, almost the whole commerce of the world passed into his territories." After substantiating by details these and similar positions, he sums up, "It was from these various sources of wealth that the precious metals and all other valuable commodities were in such abundance that, in the figurative language of the sacred historian, 'silver was in Jerusalem as stones, and cedar trees as sycamores.'" Since the date of Milman's words just quoted, however, investigation of ancient weights and measures, and of those of Scripture, has made some advance, yet not sufficient to enable us to arrive at any certainty as to those of our present passage. Assuming that the text of our present verse is not corrupt, and that the figures which it gives are correct, the weight and the value of the gold and silver mentioned are very great, whatever the talent in question. This assumption, however, cannot be relied upon, and it seems scarcely legitimate to interpret the talent as any than the Hebrew talent, considering the silence observed as regards any other. It need not be said here that the exchanges of money value were estimated in these times by so much weight of gold or silver. Further, "the shekel of the sanctuary" (Exo_30:13; Le Exo_27:3), possibly the same with "the shekel after the king's weight" (2Sa_16:1-23 :26), and which was kept in the tabernacle, and afterwards in the temple—was presumably the standard. The gold talent was double the weight of the silver talent. It weighed 1,320,000 grains, instead of 660,000. The silver talent contained 50 manehs, of 60 shekels each; but the gold talent contained 100 manehs, of 100 shekels each. The modern money equivalents of these weights are very uncertain. Both the silver and the gold talent have been very variously calculated in this relation. Some of the best authorities put the silver talent at £342 3s. 9d; and the gold at £5475. This would make the money value described by this verse nearly nine hundred millions of our money. Other estimates are considerably in excess of this sum, and but few fall below it. Vast as the sum is, we may be helped in some degree to accept it by the statement of Pliny, who ('Nat. Hist.,' 32:15) tells us that Cyrus, in his subjugation of Asia, took half as many talents of silver as are here mentioned, and thirty-four thousand pounds of gold (see articles in Smith's 'Bible Dictionary,' on "Money," and on" Weights and Measures"). Among the most valuable works on these subjects are De Saulcy's 'Numismatique Judaique,' and F. Madden's 'Jewish Coinage.'

The Pulpit Commentary
So too 1Ch_28:21; 2Ch_2:7, 2Ch_2:17, 2Ch_2:18; as well as 2Ch_2:2-4 of the present chapter.

The Pulpit Commentary
Arise… and be doing. The first and last words of Ezr_10:4 are found here, and note may be made of the similarity of the expression.

The Pulpit Commentary
These verses contain David's command, accompanied by urgent argument, to the princes of Israel, to render their hearty assistance.

All the princes; i.e. those who held positions of authority as commanders, leaders, elders, heads of tribes, and chiefs of the fathers (1Ch_27:22; 1Ch_23:2; 1Ch_28:1).

The Pulpit Commentary
The whole of this verse should have been suggestive of memories thrilling with interest. What David says here is equivalent to the declaration of the perfect fulfilment of the promises of nine hundred years ago. By faith of those very promises how many generations had lived! What journeyings, suspense, punishment, and struggle, the intervening centuries had witnessed! And now at last it is given to the lip of the aged David to pronounce the termination of a nation's prolonged conflict, its entrance into peace, and the fulfilment of the most impassioned wishes, ima-ginings, end prayers of the patriarchs, of Moses, and of a long line of the faithful. It was well for David that he could not foresee and did not know how near the culminating of a nation's glory and prosperity might be to its woeful fall and prolonged decay. The analogy that obtains in this respect between the history of an individual and of a nation is as remarkable as it should be instructive and turned to the uses of warning.

The Pulpit Commentary
To bring the ark of the covenant of the Lord, and the holy vessels of God. To settle these in a fixed home had now been of a long time the consuming desire of David's heart (so 1Ch_15:1; 2Ch_5:2-4). Into the house that is to be built. The preposition לinstead of אֶל, before "the house," is to be noticed here (1Ch_25:26; Neh_10:35). Also the Niphal participle, הַגִּבְנֶהַ, here translated "that is to be built," is to be noticed. The meaning of David would be better met probably thus: "Arise, build the sanctuary… to bring the ark… into the house (then) builded to the Name of the Lord."