The Pulpit Commentary
These verses continue the account of what David said to the whole congregation, respecting his son Solomon and his tender age in view of the great enterprise of building the temple; respecting the public preparations which had been already made, and the gifts of his own individual property—these latter being alluded to, no doubt, for the sake of example. On the faith of them he grounds with tenfold effect his appeal to people and princes to join heartily in the work. The verses (6-9)also contain the statement of the hearty practical response which was made by the "chiefs of the fathers and princes of the tribes," and other varieties of givers, and of the consequent general joy.

The anxiety which David felt on account of the youth of Solomon (repeated from 1Ch_22:5) evidently pressed heavily on him. The additional expression here is to be noticed, whom alone God hath chosen. By this plea, full of truth as it was, we may suppose that David would shelter himself from any possible blame or reflection on the part of the people, from the charge of partiality on the part of his elder children, and any unjust slight to them, and also from any self-reproach, in that he was devolving such a responsible task on so young and tender a man. Palace. This word (הַבִּירָה), by which the temple is designated here and in 1Ch_29:19, seems to be very probably a word of Persian derivation. It is found in Neh_1:1; in Dan_8:2; but very frequently in Esther, where it is used not only of "Shushan the palace" (Est_1:2; Est_2:3; Est_3:15), as the royal abode, but also of the special part of the city adjoining the palace proper (Est_1:5; Est_2:5; Est_8:14; Est_9:6). The word is found also in Neh_2:8; but there it carries the signification of the fortress of the temple. There may be some special appropriateness in its use here, in consideration of the circumstance of the fortifications and wall, which flanked the temple.

The Pulpit Commentary
The six designations of stones in this verse are as follows: —

1. Onyx stones; שֹׁהַם (Gen_2:12; Exo_25:7; Exo_28:9; Exo_35:9; Exo_39:6; Job_28:16; Eze_28:13).

2. Stones to be set מִלּוּאִים or מִלֻּאִים (Exo_25:7; Exo_35:9, Exo_35:27; the feminine form of the same word is found in Exo_28:17, Exo_28:20; Exo_39:13). The other meanings of this word are inauguration to the priest's office (Le 1Ch_8:33), and the sacrifice of inauguration (Le 1Ch_7:37).

3. Glistering stones; פִּוּךְ Gesenius says this is the same root with φῦκος, seaweed. From this seaweed an alkaline pigment was prepared, which came to be called by the same word. This Hebrew word also meant a "dye" made from stribium, the Latin name of antimony, with which Hebrew women stained their eyelashes (see also 2Ki_9:30; Isa_54:11; Jer_4:30). Gesenius would translate here "stones of pigment," and understands them to mean possibly marble for covering, as though with a solid paint, the walls.

4. Stones of divers colours; רִקְמָה. This word, which means "variegated," is only in this passage applied to stones. It is applied once to the feathers of the eagle (Eze_17:3); but almost always to needlework or garments, often being translated in the Authorized Version as "broidered" (Jdg_5:30; Psa_45:15; Eze_16:10, Eze_16:13, Eze_16:18; Eze_26:16; Eze_27:7, Eze_27:16, Eze_27:24).

5. All manner of precious stones. The feminine form, יִקָרָה. The simplest idea of the word is "heavy," thence precious, dear, rare (2Sa_12:30; 1Ki_5:1-18 :31; 1Ki_7:9; 1Ki_10:2; 1Ch_20:2; 2Ch_3:6; 2Ch_9:1; Job_28:16; Job_31:26; Pro_1:13; Pro_3:15; Isa_28:16; Eze_28:13; Dan_11:38).

6. Marble stones; שַׁיִשׁ, the elementary idea of which is whiteness. This word is found only here; Septuagint and Vulgate, "Parian marble." A word akin (שֵׁשׁ), meaning also "white marble" is found in Est_1:6; So 5:16. The further treatment of these stones will be found on 2Ch_3:6.

The Pulpit Commentary
Translate, And, moreover, because of my delight in the house of my God, what I have as mine own treasure of gold and of silver I have given to the house of my God, over and above all I have prepared for the holy house. The word סְגֻּלָּה, on the seven other occasions of its use (Exo_19:5; Deu_7:6; Deu_14:2; Deu_26:18; Psa_135:4; Ecc_2:8; Ma Ecc_3:17), is found in the Authorized Version as "peculiar treasure" or "special treasure" and once "jewels," but in every instance it is evident that the specialness denoted is at one with the idea of the affection that is borne by a person to his own possession and property.

The Pulpit Commentary
Respecting the uncertainty of the amounts here denoted, even if the numbers of the present text be accepted as correct, see note on 1Ch_22:14. Bertheau and Keil make three thousand talents of gold the equivalent of thirteen millions and a half of our money, and seven thousand talents of silver the equivalent of two and a half millions of our money—or, if the royal shekel instead of the sacred be supposed to be the standard, they make them the half of those two amounts respectively. Others calculate the value of the gold to reach thirty millions, and of the silver three millions of our money. The situation of Ophir is still considered undetermined. The other occasions on which it is mentioned are as follows: —Gen_10:29 (1Ch_1:23); 1Ki_9:28; 1Ki_10:11; 1Ki_22:49; 2Ch_8:18; 2Ch_9:10; Job_22:24; Job_28:16; Psa_45:10; Isa_13:12. It must be understood also that it is to it that allusion is made in 1Ki_10:22, where we read that silver, ivory, apes, and peacocks, beside the gold, were imported into Judaea from it. The "almug" tree is also said to have been brought in the same ships which brought the gold of Ophir. The Septuagint always translates by some form of the word Σουφίς (except in Gen_10:29), which word comes very near the Coptic name for India. There is also a place in India, mentioned by Ptolemy, Ammianus, and Abulfeda, the site of the present emporium of Goa, called Σουπάρα, and which would explain Both the Hebrew and the Septuagint words. An Indian site for Ophir would also well suit the mention of the ivory and the particular wood which the ships brought. On the other hand, the first occasion of this name Ophir finds it placed among the tribes of Joktan's descendants, who occupied South Arabia. It is there (Gen_10:29; 1Ch_1:23) placed between Sheba and Havilah, beth abounding in gold. There are other considerations that favour Arabia. Many other places have been suggested, and some of them supported by respectable authorities, such as Eastern Africa, South America and Peru, Phrygia, etc. If there be a real question about it, to the prejudice of Arabia, it would be to India we must look. That some of the commodities brought belonged more especially to India, though even in that case the majority belonged undoubtedly to Arabia, is very true. This circumstance throws great probability into the suggestion that whether Ophir were in Arabia or India, it was a great emporium, and not simply an exporter of its own particular produce (see Gesenius, 'Lexicon,' sub voce; Smith's 'Bible Dictionary'). The last sentence of this verse certainly says that the destined use of the refined silver, as well as of the gold of Ophir, was to overlay the walls of the houses. We know that gold was used for this purpose (2Ch_3:5-10). But we do not read of the silver being used for overlaying purposes. We also read that none of the drinking-vessels of Solomon were of silver, as "it was nothing accounted of in the days of Solomon" (1Ki_10:21; 2Ch_9:20). It is possible, the order of the-sentences notwithstanding, that the mention of the refined silver is only to pro-pare the way for the contents of 1Ki_10:5, and that it mast not be applied to the last sentence of our present verse.

The Pulpit Commentary
The Authorized Version, to consecrate his service, might in this instance seem to be not merely an inaccurate but an incorrect translation. For David's evident meaning was, after rehearsing his own example, to base on it the appeal, Who is… willing to bring all ungrudging handful this day to the Lord? and 2Ch_13:9 might perhaps be cited as a confirmatory instance. But on the other hand, the idiom was evidently, by the witness of many passages, a general one, and the meaning of it is not incorrectly conveyed in the Authorized Version, where service means in every ease active and practical help (Exo_28:41; Exo_29:9; Exo_32:29; Num_3:3, etc.). The question now is not one of consecrating heart and affection, but rather of giving the practical proof of them.

The Pulpit Commentary
The response was hearty; it comprised voluntary gifts from the most of those mentioned in 1Ch_28:1; and described in 1Ch_27:16-31. For the rulers of the king's work, see 1Ch_27:26; 1Ch_28:1. As the more general term "work" is employed, we are not bound to confine the expression to include only those who managed "the substance and cattle" of 1Ch_28:1.

The Pulpit Commentary
The Authorized Version translation drams occurs also twice in Ezra and twice in Nehemiah. There is no doubt that the coin referred to is the Persian daric, with which the Jews became familiar during the time of their exile. The Hebrew word appears in three different forms.

1. As אֲדַרְכְּמוֹן; here and Ezr_8:27.

2. As דַּרְכְּמוֹן; Ezr_2:69; Neh_7:70-72.

3. As דַּכְרוֹן sA .3; in rabbinical writings, but not in Scripture.

Respecting the possible derivations of the words in the first and second forms, see Gesenins's 'Lexicon,' sub voce, and Conder's 'Handbook to the Bible'. The obverse of the coin shows the image of a king, with bow and spear. The value of the coin is variously computed at thirteen shillings and sixpence or twenty. two shillings and sixpence. Keil suggests that the mention of darics as well as talents in this verse may point to some of the gold being contributed in the shape of coin instead of talents-weight. This does not seem likely, however, because, of course, the daric itself was not in use in Jerusalem in David's time, and any gold coin that was then in use might have received mention on its own account, even if translated also into the daric. The Septuagint translates in this verse merely by the word χρυσοῦς, the Vulgate by solidos. Under any circumstances, the coin is to be distinguished from the δραχνή. Specimens of the daric, both in gold and silver, exist in the Paris and Vienna Museums. The Hebrew word for the ten thousand preceding the so-called drams of this verse is the word for "myriad" (רִבּוֹ, a shortened form of רבּוֹת), found also in Ezr_2:64; Neh_7:66; Dan_11:12; Jon_4:11.

The Pulpit Commentary
For Jehiel, see 1Ch_23:7, 1Ch_23:8 : 1Ch_26:20-22; and for the stones contributed among the other gifts, see Exo_35:9, Exo_35:27. Of the same chapter in Exodus, especially in its verses 4-9 and 20-29, the whole of our present passage so vividly reminds us that the difficulty might be to doubt that it was present as a model to the mind of David himself.

The Pulpit Commentary
The majesty and comprehensiveness of this passage—a national liturgy of itself-are in direct proportion to the brevity of it. It includes adoration, acknowledgment of the inherent nature of human dependence, self-humiliation, and confession, dedication of all the offerings, and prayer both for the whole people in general, and for Solomon in particular, in view of his future position and responsibilities. Its utter repudiation of all idea of meritoriousness is very striking. The traces are visible of what may be called snatches of memory on the part of David from various religious odes of his own authorship, as well as from those of others still on record, as, for instance, especially in 1Ch_29:14-17, compared with passages in Psa_24:1-10.; 50.; 89,; 39; 90.; 102.; 144.; 7.; 17.; and 139. But the unity of this service is abundantly conspicuous, and every sentence seems weighed and measured for the occasion. The scene, reaching its climax in what is recorded in verse 20, must have been one of the utmost religious grandeur and impressiveness. It is true that the very last clause, which couples the reverence done on the part of the assembled multitude to the king, with that done to Jehovah himself, strikes us as an unfortunate conjunction. It does not, indeed, need upon its merits any vindication, considering the tenor of all which has preceded; but it may be felt an extenuation of the form in which the expression occurs, if we suppose that the people viewed their act in the light of part of their religious service at that particular time. In 1Ki_1:31 the same words express the reverence paid to David, though in numerous other passages they mark that offered to God (Exo_4:31; 2Ch_29:20; Neh_8:6).

Of the seven other clear occasions of occurrence of the word here translated abiding (מִקְוֶה), it bears three times the meaning of "a gathering together" as of waters (Gen_1:10; Exo_7:19; Le 11:36). The other four times it is translated in the Authorized Version "hope," either in the abstract (Ezr_10:2), or in the personal object of it (Jer_14:8; Jer_17:13; Jer_50:7). Probably the word "abiding," as drawn from this latter aspect of the word, expresses with sufficient accuracy the intended meaning here.

The Pulpit Commentary
It may very possibly be that the stress with which David here says, I know, had its special cause. The thought of God as one who "tried" the heart is one often brought out in David's psalms, but a strong conviction of it may have been wrought in David's mind by Samuel's rehearsal of the language God used to him at the very time of the election of David from amid all the other of Jesse's sons (1Sa_16:7).

The Pulpit Commentary
In the imagination of the thoughts of the heart. We have here again a reminiscence of the early language of Genesis (Gen_6:5; Gen_8:21. See also our book, 1Ch_28:9; Deu_31:21). This same word for "imagination" (יֵצֶר) is found in the Authorized Version in Isa_26:3, "Whose mind is stayed," etc.; and in Psa_103:14; Isa_29:16; Hab_2:18; in the last three passages translated as "frame," "framed," and "work."

For the palace, see 1Ch_29:1.

The Pulpit Commentary
These verses record "the sacrifices and drink offerings" by which all the service of this day was ratified as it were on the following day; also the solemn "anointing of Solomon to the Lord as chief governor, and of Zadok as priest," with the visible enthronement of Solomon, and the submission to him "of all Israel, of all the princes and mighty men, and also of all the sons of David" (1Ki_1:49-53).

In this verse the distinction is to be noticed between the sacrifices of thank offerings (זְבָחִים); those of burnt offerings (עֹלוֹם); and their drink offerings, i.e the drink offerings that went with them (נִסְכֵּיחֶם). For the first of these the more specific Hebrew word is שְׁלָמִים (Le 1Ch_7:20; 1Ch_9:4) or זֶבַחָ שְׁלָמִים (Le 1Ch_3:1; 1Ch_7:11, 1Ch_7:13, 1Ch_7:15; Num_7:17). The breast and right shoulder were the priest's share. All the rest belonged to the person who sacrificed, and his friends, and must be eaten the same or the next day (Le 1Ch_7:11-18, 1Ch_7:29-34). Other particulars may be found in Smith's 'Bible Dictionary,' 3:1470, 1471. The last clause of our verse tells us how ample was the feast provided by these sacrifices on this occasion, being in abundance for all Israel The burnt offering is first mentioned in Gen_8:20; it is the only sacrifice that the Book of Genesis (see Gen_15:9, etc.; Gen_22:2, etc.) knows. The offering (מִנְחָה) of Gen_4:4 is somewhat obscure, but does not appear to have been a sacrifice of blood. This sacrifice was one which was wholly consumed on the altar of fire, and supposed to ascend to heaven. The chief kinds of burnt offerings were

(1) the daily (Exo_29:38-42; Num_28:3-8);

(2) the sabbath (Num_28:8-10);

(3) that at the new moon, the Day of Atonement, the three great festivals and the Feast of Trumpets (Nu 28:11-29:39).

Beside these, there were the several kinds of freewill and private burnt offerings. The first, seventh, and eighth chapters of Leviticus contain full accounts of the ceremonial. The drink offering is spoken of as early as Gen_35:14; but those to which reference is here made as appertaining to the before-mentioned sacrifices are more explicitly spoken of in such passages as Exo_29:40; Lev_23:13; Num_6:17; Num_15:5-24; Num_28:10-14.

The Pulpit Commentary
Evident stress is laid upon the eating and drinking of that day as before the Lord, and upon the anointing of Solomon to the Lord. This latter expression is more forcible than the former. The second time of making Solomon king is explained by 1Ki_1:32-40; 1Ch_23:1. The statement that Zadok was anointed to be priest must probably be understood to describe, either the re-anointing of him (just as "they made Solomon king the second time") on an occasion which particularly invited it; or an anointing which had not been before fully performed. This latter is, perhaps, an unlikely supposition; but at the same time, the fact of any previous ceremony of the kind does not happen to be narrated. Zadok had been joint priest with Abiatbar of the line of Ithamar (1Ch_15:11; 2Sa_24:1-25, 29; 2Sa_19:11); but now he was anointed under circumstances of special publicity, and at a crisis of special interest, to supersede Abiathar. who had sided with Adonijah, and who was early to be removed altogether from the sacred office (1Ki_1:7, 1Ki_1:8, 1Ki_1:32, 1Ki_1:38, 1Ki_1:44, 1Ki_1:45; 1Ki_2:26, 1Ki_2:27).

The Pulpit Commentary
For the happy expression, the throne of the Lord, see 1Ch_28:5. And for evidence that Solomon did really exercise royal authority before David's death, see 1Ki_1:32, 1Ki_1:45-48; 1Ki_2:1.

The Pulpit Commentary
Any king before him in Israel. There were, of course, only two kings "before" Solomon in Israel. The promise of God to Solomon, however, when he was "pleased" with the speech of the prayer which he offered a very short time subsequently, was much larger, and suggests itself to us as what may really have been present to the mind of the historian when he used the less comprehensive words above (2Ch_1:12; 1Ki_4:12, 1Ki_4:13).

The Pulpit Commentary
These verses contain last words respecting David's reign, its extent and its length; respecting his death and age, and the succession of Solomon; and respecting the sources of the history of himself, his reign, his people, and other countries.

The words of this verse, not indeed hard to follow here, but marking the close instead of the commencement or career of David's reign over all Israel, are paralleled by the earlier passage, 1Ch_18:14; 2Sa_8:15.

The Pulpit Commentary
In the same way the contents of this verse are paralleled by 1Ch_3:4; 2Sa_5:5; 1Ki_2:11; this last passage giving only seven years instead of the seven years and six months for the reign in Hebron.

The Pulpit Commentary
We learn from 2Sa_5:4, 2Sa_5:5, that David was thirty years old when he began to reign in Hebron. He must, therefore, have died in his seventy-first year. That this is called here a good old age shows that the length of human life had now greatly subsided. In comparison of all his successors on the thrones of Judah and of Israel, his age was clearly a "good old age?'

The Pulpit Commentary
The Hebrew word here translated acts is identical with the words translated three times afterwards in this verse book. A uniform rendering for all might be found in the general word "history" or "acts." The question as to the probable nature of these works, and whether identical with our Books of Samuel, has been treated of in the Introduction. The Hebrew word for "seer," applied in this verse to Samuel, is הָרֹאֶה. And that applied to Gad, though the Authorized Version has the same translation, "seer," is הָחזֶה. There can be no doubt that the word applied to Samuel would, under any circumstances, stand as the higher of the two names, were there any comparison intended between them. This is confirmed by the fact that it is found used only of him (1Sa_9:9, 1Sa_9:11, 1Sa_9:18, 1Sa_9:19; 2Sa_15:27; 1Ch_9:22; 1Ch_26:28; 1Ch_29:29) and of Hanani (2Ch_16:7, 2Ch_16:10), whereas the word applied to Gad in this verse is the generic name for seers, and is used several times in the Books of Chronicles of other persons than Gad. At the same time, the parenthesis in 1Sa_9:9, to the effect that the word here used of Samuel as seer (הָרֹאֶה) was superseded in later times (as, for instance, at the time of the writing of the Books of Samuel) by the word prophet (נֶבִיא), compared with Isa_30:10, points in a somewhat different direction. In the first place, it would indicate that our Authorized Version in Isa_30:10 should rather stand, "Which say to the prophets, Prophesy not, and to the seers," etc. While for our present passage it would indicate that no insidious comparison is possible between Samuel and Gad as seers, but rather that Samuel retains the old honoured name by which he had been wont to be called, and that to Nathan is with equal naturalness attached the more modern name—the functions represented being essentially the same, or at least analogous.

The Pulpit Commentary
The phrase in this verse, The times that went over him, is noticeable as an hapax legomenon. There are, however, not a few phrases more or less nearly approaching it in sense, and all hinging on the word times (1Ch_12:32; Est_1:13; Job_24:1.; Psa_31:15; Dan_7:25). The last sentence of this chapter is illustrated, and most suggestively, by 2Ch_12:8; 2Ch_17:10, 2Ch_17:11, 22-30; Ezr_9:1-15.