David & Reign

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Verses 26-30.—Concluding remarks upon David's history.

Over all Israel.-This alludes to the antecedent reign over Judah only. (See 2 Sam. v. 1-5; chaps. xi. 1, xii. 38.)

(27) And the time (Heb., the days).

That he reigned. This verse is a duplicate of 1 Kings ii. 11, omitting the words " "David" at the beginning and "years" at the end.

Seven years.-More exactly, seven and a-half. (See 2 Sam. v. 5.)

(28) In a good old age.-Gen. xv. 15.

Full of days.-From LXX. and Vulg. (λńpns huepov plenus dierum). Literally, satisfied with days. Syriac, "And he was satisfied with the days of his life." (Comp. chap. xxiii. 1; Gen. xxxv. 29.)

Riches and honour.-Verse 12. Syriac, " And he was great in the riches of the world, and in the honour thereof."

And Solomon his son reigned in his stead. -The regular formula, from 1 Kings xi. 43 to the end of the history of the kings.

(29) Now the acts of David the king, first and last.-Literally, And the words (dibrê) of David the king, the former and the latter, behold they are written in "the words of Samuel the seer "(rô-eh),

and Death.

(29) Now the acts of David the king, first and last, behold, they are written in the 12 book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, (30) with all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

and in "the words of Nathan the prophet," and in "the words of Gad the seer" (hôzeh). For "written in " the Hebrews said "written on." (See Exod. xxxiv. 1; Isa. viii. 1.)

The acts of David.-Or, the matters, history of David. The Heb. dābār is (1) a word, (2) something spoken about, a matter, transaction, or event. (Comp. chap. xvi. 37; 2 Kings xvii. 11; Gen. xv. 1; 2 Sam. xi. 18, 19.) Gesenius renders here: Et res gestae regis David ecce eae scriptae in libro cui titulus, Res Samuelis (Thesaur., p. 722). As to the sources apparently cited by the chronicler in this passage, see the remarks in the Introduction.

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(30) And his might.-Or, valour, prowess. verse 11.) His warlike achievements are intended. (Comp. 1 Kings xv. 23; Judg. viii. 21.)

And the times that went over him.-Heb.. passed over him. The seasons of good and evil fortune, the vicissitudes of his own and his people's history. (Comp. chap. xii. 32; Ps. xxxi. 16; Job. xxiv. 1[= seasons of judgment]; Dan. ix. 25.)

And over all the kingdoms of the countries. -Viz., those with which David had relations of friendship or war, such as the Philistines, Aramæans, Hamathites, and other surrounding peoples. (Comp. chap. xiv. 17.)

Kingdoms of the countries.-2 Chron. xii. 8, xvii. 10, xx. 29; not elsewhere.

The Syriac adds: "Because that David did that which was good before the Lord, and departed not from anything that he commanded him all the days of his life."

THE REIGN OF SOLOMON (chaps. i.—ix.). 1. Chap. i. describes a national sacrifice at Gibeon, and in connection therewith a dream in which God reveals His will to Solomon (1 Kings iii. 5). A few details are added respecting Solomon's power, wealth, and commerce.

2. Chaps. ii.-vii. are concerned with the principal topic of the writer's presentation, viz., the building and consecration of the Temple.

3. Chaps. viii., ix. supply further particulars of Solomon's public works, his regulation of worship, his foreign relations, his revenues, wisdom, and glory; followed by a reference to authorities, and notice of his death.

I.

(a) The sacrifice at Gibeon, and Solomon's dream (verses 1-13). (b) The king's chariots and horsemen, wealth and commerce (verses 14-17).

(1) And Solomon the son of David was strengthened in his kingdom.-Or, showed himself strong over his kingdom; firmly grasped the reins of power, and showed himself a strong ruler. (Comp. chap. xvii. 1; also xii. 13; xiii. 21; xxi. 4.) The chronicler omits all that is related in 1 Kings i., ii., not falling within the scope of his narrative. Comp. with this opening sentence 1 Kings ii. 46, "And the kingdom was established in the hand of Solomon."

as

And the Lord his God was with him.-Comp. 1 Chron. xi. 9; ix. 20.

Magnified him exceedingly.-1 Chron. xxix. 25; xxii. 5.

(2-6) Solomon and the national assembly repair to the Mosaic tabernacle at Gibeon, and sacrifice upon the great altar of burnt offering. (Comp. 1 Kings iii. 4, which the present section supplements and explains.)

(2) Then Solomon spake unto all Israel.-Or, commanded all Israel (1 Chron. xxi. 17; 2 Sam. xvi. 11; 2 Kings i. 11; Vulg., præcepit).

To the captains of thousands... chief of the fathers.-This is an apposition, explaining what is meant by "all Israel" in the first clause, viz., the

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there was the tabernacle of the congregation of God, which Moses the servant of the LORD had made in the wilderness. (4) But the ark of God had David brought up from Kirjath -jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem. (5) Moreover the brasen altar, that Bezaleel the son of Uri, the son of Hur, had made, he put before the tabernacle of the LORD: and Solomon

national representatives. The account in Kings allows only one verse for the sacrifice, and so omits to mention that the princes took part in it (1 Kings iii. 4). The fact, however, is likely in itself. (Comp. the similar assemblies under David, 1 Chron. xiii. 1; xxiii. 2; xxviii. 1.)

Every governor.-Heb. nāsî', prince, emir of a tribe, or chief of a clan. (Comp. Gen. xxiii. 6; Num. vii. 10; 1 Kings viii. 1.)

The chief of the fathers.-The heads of the clans. This defines the preceding phrase.

(3) The tabernacle of the congregation of God. Rather, God's tent of meeting; viz., with man (Exod. xxv. 22; xxvii. 21; Num. xvii. 4). Solomon repaired to Gibeon because "that was the great high place" (1 Kings iii. 4). We learn from our text why Gibeon stood pre-eminent above the other high places. (Comp. 1 Chron. vi. 31 sqq.; xvi. 39 sqq.)

(4) But.—Or, But indeed, but no doubt ('ăbāl) (chap. xix. 3; xxxiii. 17). For the transfer of the ark see 1 Chron. xiii. xv. ; 2 Sam. vi.

To the place which David had prepared.Into that David had prepared for it (the article as relative comp. 1 Chron. xxvi. 28).

he put

Pitched. Or, spread (1 Chron. xv. 1). (5) Moreover the brasen altar before the tabernacle of the Lord.-Rather, And the brasen altar was there before the dwelling of Jehovah. In Hebrew, shum is there"; and sām," he put." Some MSS., supported by the LXX. and Vulg., read the former; most of the MSS. and the Syr., Arab., and Targ., the latter. The former reading is preferable, as it is not likely that David found the brazen altar separated from the Mosaic sanctuary, and restored it to its place. The sentence further explains why Solomon resorted to Gibeon. The presence of the old brazen altar constituted it the legitimate place of sacrifice. With perfect consistency, the chronicler accounted for David's not going to Gibeon (1 Chron. xxi. 28-30). That Bezaleel the son of Uri . . . had made. -See Exod. xxxi. 2, 9; xxxviii. 1-8; xxvii. 1-8.

And Solomon and the congregation sought unto it.-Rather, And Solomon and the assembly

is Blessed by God.

earth.

sought Him-i.e., the Lord. (Comp. 1 Chron. xiii. 3; xv. 13; xxi. 30.) The old versions translate as A. V.

(6) And Solomon went up thither to the brasen altar.-So Vulg. incorrectly. Rather, And Solomon offered there on the brasen altar; so LXX. and Syriac.

Before the Lord.-The altar stood before the entry of the Lord's dwelling place (Exod. xl. 6). (Comp. Judges xx. 23, 26.)

Which was at the tabernacle of the congregation. Which altar belonged to the tent of tryst. In 1 Kings vi. 22 the golden altar is said in like manner to belong to the Holy of holies, before which it stood. (The Vulg. seems to have read "the brasen altar, before the Lord's tent of meeting"; comp. verse 3.)

And offered.-He offered (I say). The verb is repeated before its object for clearness' sake.

(7-13) God's revelation to Solomon by night. (Comp. 1 Kings iii. 5-15.)

(7) In that night did God appear unto Solomon.-Kings, "In Gibeon did Jehovah appear unto Solomon in a dream of the night." Our text fixes the night as that which followed the sacrifices; the parallel passage explicitly states that it was in a dream that God appeared.

Ask what I shall give thee.—Rather, Ask thou! what shall I give thee? So Kings.

(8) Thou hast shewed great mercy unto David. Literally, Thou, thou hast done great kindness with David. (The regular phrase; comp. Luke i. 72.) From this point the relation here is briefer on the whole than that of Kings. The greater part of the long verse (1 Kings iii. 6) is omitted, and the variations between the two texts become numerous, though the general sense is the same in each.

And hast made me to reign in his stead.Comp. 1 Kings iii. 7; and the similar language of Esarhaddon, king of Assyria (B.C. 681-668): "Ever since Asshur, Samas, Bel, Nebo . . . . made me, Esarhaddon, sit securely on the throne of my father" (Cuneiform Inscriptions of Western Asia, iii. 15, col. 2).

(9) Now, O Lord God, let thy promise unto David my father be established.-A reminiscence of 1 Chron. xvii. 23.

Over a people like the dust of the earth in multitude. Over a people numerous as the dust of the earth. This last clause freely corresponds with 1 Kings iii. 8. (Comp. the common title of Assyrian monarchs, "king of multitudes," sar kissāti.)

For who can judge.-The simple impf.; Kings has, "who is able to judge ?"

This thy people, that is so great (gādôl).— Kings: "This thy numerous (kābēd) people." For the king as judge comp. 1 Sam. viii. 20.

(11) Because this was in thine heart.- For this phrase see 1 Chron. xxii. 7.

Wealth, or honour.-Added by chronicler. Wealth (někāsîm) is a late word, common in the Targums, and in Syriac (neksin). The phrase "riches, wealth, and honour" occurs in Eccl. vi. 2.

Long life.-Many days.

But (and) hast asked wisdom and knowledge for thyself, that thou mayest judge...king. -An expansion of what we find in Kings: "And hast asked discernment for thyself, to hear judgment." The verb hast asked is expressed in better idiom than in Kings.

(12) Wisdom and knowledge. The wisdom and the knowledge, viz., which thou hast asked for.

Is granted unto thee.-The Hebrew expression is found only here and in Esther iii. 11. The parallel passage gives three verses for this one (1 Kings iii. 12-14).

And I will give thee.-Kings, "I have given." The perfect tense (I will certainly give) is more idiomatic than the chronicler's simple imperfect.

Such as none of the kings have had that have been before thee... the like.-Rather, Such as hath not been to the kings before thee, and after thee shall not be. (Comp. 1 Chron. xxix. 25 and Note.) The Assyrian kings were fond of similar comparisons between themselves and their predecessors. Kings: "That there hath not been (i.e., shall not be) a man like thee among the kings, all thy days," a different promise. The conditional promise, "And if thou wilt walk in my ways I will lengthen thy days' (1 Kings iii. 14), is here omitted, although verse 11 has mentioned long life; perhaps because Solomon fell short of it. But comp. chap. vii. 17 seq. Of course the omission may be a mere abridgment.