13 also for the courses of the priests and the Levites, and for all the work of the service of the house of Jehovah, and for all the vessels of service in the house of Jehovah;
And Solomon was building his own house thirteen years, and he finished all his house. For he built the house of the forest of Lebanon; the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. And it was covered with cedar above over the forty and five beams, that were upon the pillars; fifteen in a row. And there were beams in three rows, and window was over against window in three ranks. And all the doors and posts were made square with beams: and window was over against window in three ranks. And he made the porch of pillars; the length thereof was fifty cubits, and the breadth thereof thirty cubits; and a porch before them; and pillars and a threshold before them. And he made the porch of the throne where he was to judge, even the porch of judgment: and it was covered with cedar from floor to floor. And his house where he was to dwell, the other court within the porch, was of the like work. He made also a house for Pharaoh's daughter (whom Solomon had taken to wife), like unto this porch. All these were of costly stones, even of hewn stone, according to measure, sawed with saws, within and without, even from the foundation unto the coping, and so on the outside unto the great court. And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits. And above were costly stones, even hewn stone, according to measure, and cedar-wood. And the great court round about had three courses of hewn stone, and a course of cedar beams; like as the inner court of the house of Jehovah, and the porch of the house. And king Solomon sent and fetched Hiram out of Tyre. He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and skill, to work all works in brass. And he came to king Solomon, and wrought all his work. For he fashioned the two pillars of brass, eighteen cubits high apiece: and a line of twelve cubits compassed either of them about. And he made two capitals of molten brass, to set upon the tops of the pillars: the height of the one capital was five cubits, and the height of the other capital was five cubits. There were nets of checker-work, and wreaths of chain-work, for the capitals which were upon the top of the pillars; seven for the one capital, and seven for the other capital. So he made the pillars; and there were two rows round about upon the one network, to cover the capitals that were upon the top of the pillars: and so did he for the other capital. And the capitals that were upon the top of the pillars in the porch were of lily-work, four cubits. And there were capitals above also upon the two pillars, close by the belly which was beside the network: and the pomegranates were two hundred, in rows round about upon the other capital. And he set up the pillars at the porch of the temple: and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz. And upon the top of the pillars was lily-work: so was the work of the pillars finished. And he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits compassed it round about. And under the brim of it round about there were knops which did compass it, for ten cubits, compassing the sea round about: the knops were in two rows, cast when it was cast. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward. And it was a handbreadth thick: and the brim thereof was wrought like the brim of a cup, like the flower of a lily: it held two thousand baths. And he made the ten bases of brass; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it. And the work of the bases was on this manner: they had panels; and there were panels between the ledges; and on the panels that were between the ledges were lions, oxen, and cherubim; and upon the ledges there was a pedestal above; and beneath the lions and oxen were wreaths of hanging work. And every base had four brazen wheels, and axles of brass; and the four feet thereof had undersetters: beneath the laver were the undersetters molten, with wreaths at the side of each. And the mouth of it within the capital and above was a cubit: and the mouth thereof was round after the work of a pedestal, a cubit and a half; and also upon the mouth of it were gravings, and their panels were foursquare, not round. And the four wheels were underneath the panels; and the axletrees of the wheels were in the base: and the height of a wheel was a cubit and half a cubit. And the work of the wheels was like the work of a chariot wheel: their axletrees, and their felloes, and their spokes, and their naves, were all molten. And there were four undersetters at the four corners of each base: the undersetters thereof were of the base itself. And in the top of the base was there a round compass half a cubit high; and on the top of the base the stays thereof and the panels thereof were of the same. And on the plates of the stays thereof, and on the panels thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about. After this manner he made the ten bases: all of them had one casting, one measure, and one form. And he made ten lavers of brass: one laver contained forty baths; and every laver was four cubits; and upon very one of the ten bases one laver. And he set the bases, five on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward, toward the south. And Hiram made the lavers, and the shovels, and the basins. So Hiram made an end of doing all the work that he wrought for king Solomon in the house of Jehovah: the two pillars, and the two bowls of the capitals that were on the top of the pillars; and the two networks to cover the two bowls of the capitals that were on the top of the pillars; and the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were upon the pillars; and the ten bases, and the ten lavers on the bases; and the one sea, and the twelve oxen under the sea; and the pots, and the shovels, and the basins: even all these vessels, which Hiram made for king Solomon, in the house of Jehovah, were of burnished brass. In the plain of the Jordan did the king cast them, in the clay ground between Succoth and Zarethan. And Solomon left all the vessels `unweighed', because they were exceeding many: the weight of the brass could not be found out. And Solomon made all the vessels that were in the house of Jehovah: the golden altar, and the table whereupon the showbread was, of gold; and the candlesticks, five on the right side, and five on the left, before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold; and the cups, and the snuffers, and the basins, and the spoons, and the firepans, of pure gold; and the hinges, both for the doors of the inner house, the most holy place, and for the doors of the house, `to wit', of the temple, of gold. Thus all the work that king Solomon wrought in the house of Jehovah was finished. And Solomon brought in the things which David his father had dedicated, `even' the silver, and the gold, and the vessels, and put them in the treasuries of the house of Jehovah.
Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, and over the fine flour, and the wine, and the oil, and the frankincense, and the spices.
And the courses of the sons of Aaron `were these'. The sons of Aaron: Nadab and Abihu, Eleazar and Ithamar. But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. And David with Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, divided them according to their ordering in their service. And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and `thus' were they divided: of the sons of Eleazar there were sixteen, heads of fathers' houses; and of the sons of Ithamar, according to their fathers' houses, eight. Thus were they divided by lot, one sort with another; for there were princes of the sanctuary, and princes of God, both of the sons of Eleazar, and of the sons of Ithamar. And Shemaiah the son of Nethanel the scribe, who was of the Levites, wrote them in the presence of the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and the heads of the fathers' `houses' of the priests and of the Levites; one fathers' house being taken for Eleazar, and one taken for Ithamar. Now the first lot came forth to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, the fifth to Malchijah, the sixth to Mijamin, the seventh to Hakkoz, the eighth to Abijah, the ninth to Jeshua, the tenth to Shecaniah, the eleventh to Eliashib, the twelfth to Jakim, the thirteenth to Huppah, the fourteenth to Jeshebeab, the fifteenth to Bilgah, the sixteenth to Immer, the seventeenth to Hezir, the eighteenth to Happizzez, the nineteenth to Pethahiah, the twentieth to Jehezkel, the one and twentieth to Jachin, the two and twentieth to Gamul, the three and twentieth to Delaiah, the four and twentieth to Maaziah. This was the ordering of them in their service, to come into the house of Jehovah according to the ordinance `given' unto them by Aaron their father, as Jehovah, the God of Israel, had commanded him.
Moreover David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of them that did the work according to their service was: of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asharelah, the sons of Asaph, under the hand of Asaph, who prophesied after the order of the king. Of Jeduthun; the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising Jehovah. Of Heman; the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king. And the number of them, with their brethren that were instructed in singing unto Jehovah, even all that were skilful, was two hundred fourscore and eight. And they cast lots for their offices, all alike, as well the small as the great, the teacher as the scholar. Now the first lot came forth for Asaph to Joseph: the second to Gedaliah; he and his brethren and sons were twelve: the third to Zaccur, his sons and his brethren, twelve: the fourth to Izri, his sons and his brethren, twelve: the fifth to Nethaniah, his sons and his brethren, twelve: the sixth to Bukkiah, his sons and his brethren, twelve: the seventh to Jesharelah, his sons and his brethren, twelve: the eighth to Jeshaiah, his sons and his brethren, twelve: the ninth to Mattaniah, his sons and his brethren, twelve: the tenth to Shimei, his sons and his brethren, twelve: the eleventh to Azarel, his sons and his brethren, twelve: the twelfth to Hashabiah, his sons and his brethren, twelve: for the thirteenth, Shubael, his sons and his brethren, twelve: for the fourteenth, Mattithiah, his sons and his brethren, twelve: for the fifteenth to Jeremoth, his sons and his brethren, twelve: for the sixteenth to Hananiah, his sons and his brethren, twelve: for the seventeenth to Joshbekashah, his sons and his brethren, twelve: for the eighteenth to Hanani, his sons and his brethren, twelve: for the nineteenth to Mallothi, his sons and his brethren, twelve: for the twentieth to Eliathah, his sons and his brethren, twelve: for the one and twentieth to Hothir, his sons and his brethren, twelve: for the two and twentieth to Giddalti, his sons and his brethren, twelve: for the three and twentieth to Mahazioth, his sons and his brethren, twelve: for the four and twentieth to Romamtiezer, his sons and his brethren, twelve.
and weighed unto them the silver, and the gold, and the vessels, even the offering for the house of our God, which the king, and his counsellors, and his princes, and all Israel there present, had offered: I weighed into their hand six hundred and fifty talents of silver, and silver vessels a hundred talents; of gold a hundred talents; and twenty bowls of gold, of a thousand darics; and two vessels of fine bright brass, precious as gold. And I said unto them, Ye are holy unto Jehovah, and the vessels are holy; and the silver and the gold are a freewill-offering unto Jehovah, the God of your fathers. Watch ye, and keep them, until ye weigh them before the chiefs of the priests and the Levites, and the princes of the fathers' `houses' of Israel, at Jerusalem, in the chambers of the house of Jehovah. So the priests and the Levites received the weight of the silver and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.
And on the fourth day the silver and the gold and the vessels were weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levite;
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 1 Chronicles 28
Commentary on 1 Chronicles 28 Keil & Delitzsch Commentary
David's Last Directions, and His Death - 1 Chronicles 28-29
In order to give over the throne before his death to his son Solomon, and so secure to him the succession, and facilitate his accomplishment of the great work of his reign, the building of the temple, David summoned the estates of his kingdom, the court officials, and the heroes of the people in Jerusalem. In a solemn address he designated Solomon as his divinely chosen successor on the throne, and exhorted him to keep the commandments of God, to serve the Lord with devoted heart, and to build Him a house for a sanctuary (1 Chronicles 28:1-10). He then committed to Solomon the sketches and plans for the sacred buildings and sacred objects of various sorts, with the confident promise that he, by the help of God, and with the co-operation of the priests and of the people, would complete the work (1 Chronicles 28:11-21). Finally, he announced, in the presence of the whole assembly, that he gave over his treasures of gold and silver to this building, and called upon the chiefs of the people and kingdom for a voluntary contribution for the same purpose; and on their freely answering this call, concluded with a solemn prayer of thanks, to which the whole assembly responded, bowing low before God and the king (29:1-20). This reverence they confirmed by numerous burnt-offerings and thank-offerings, and by the repeated anointing of Solomon to be king (1 Chronicles 29:21 and 1 Chronicles 29:22).
David summoned the estates of the kingdom, and presented Solomon to them as his divinely chosen successor on the throne.
1 Chronicles 28:1
“All the princes of Israel” is the general designation, which is then specialized. In it are included the princes of the tribes who are enumerated in 1 Chronicles 27:16-22, and the princes of the divisions which served the king, who are enumerated in 1 Chronicles 27:1-15; the princes of thousands and hundreds are the chiefs and captains of the twelve army corps (1 Chronicles 27:1), who are subordinate to the princes of the host: the princes of all the substance and possessions of the king are the managers of the domains enumerated in 1 Chronicles 27:25-31. וּלבניו is added to למּלך , “of the king and of his sons,” because the possession of the king as a property belonging to the house ( domanium ) belonged also to his sons. The Vulg. incorrectly translates לבניו filiosque suos , for in this connection ל cannot be nota accus . הסּריסים עם , with (together with) the court officials. סריסים are not eunuchs, but royal chamberlains, as in 1 Samuel 8:15; see on Genesis 37:36. הגּבּורים has been well translated by the lxx τοὺς δυνάστας , for here the word does not denote properly or merely war heroes, but powerful influential men in general, who did not occupy any special public or court office. In חיל וּלכל־גּבּור all the others who were present in the assembly are comprehended.
1 Chronicles 28:2
The king rose to his feet, in order to speak to the assembly standing; till then he had, on account of his age and feebleness, sat, not lain in bed, as Kimchi and others infer from 1 Kings 1.
1 Chronicles 28:3-7
The address, “My brethren and my people,” is expressive of condescending goodwill; cf. on אחי , 1 Samuel 30:23; 2 Samuel 19:13. What David here says (1 Chronicles 28:3-7) of the temple building, he had in substance already (1 Chronicles 22:7-13) said to his son Solomon: I, it was with my heart, i.e., I purposed (cf. 1 Chronicles 22:7) to build a house of rest for the ark of the covenant of Jahve, and the footstool of the feet of our God, i.e., for the ark and for the capporeth upon it, which is called “footstool of the feet of our God,” because God was enthroned above the cherubim upon the capporeth. “And I have prepared to build,” i.e., prepared labour and materials, 1 Chronicles 22:2-4 and 1 Chronicles 22:14.; on 1 Chronicles 28:3, cf. 1 Chronicles 22:8. - In 1 Chronicles 28:4 David states how his election to be king was of God, who had chosen Judah to be ruler (cf. 1 Chronicles 5:2); and just so (1 Chronicles 28:5, 1 Chronicles 28:6) had God chosen Solomon from among all his many sons to be heir to the throne, and committed to him the building of the temple; cf. 1 Chronicles 22:10. The expression, “throne of the kingdom of Jahve,” and more briefly, “throne of Jahve” (1 Chronicles 29:23, or מלכוּתי , 1 Chronicles 17:14), denotes that Jahve is the true King of Israel, and had chosen Solomon as He had chosen David to be holder and administrator of His kingdom dominion. - On 1 Chronicles 22:6 and 1 Chronicles 22:7, cf. 1 Chronicles 22:10 and 1 Chronicles 17:11.; and with the condition וגו יחזק אם , cf. 1 Kings 3:14; 1 Kings 9:4, where God imposes an exactly similar condition on Solomon. הזּה כּיּום , as is done at this time; cf. 1 Kings 8:61, and the commentary on Deuteronomy 2:30. On this speech J. H. Mich. well remarks: “ tota haec narratio aptata est ad prospositum Davidis: vult enim Salomoni auctoritatem apud principes et fratres conciliare, ostendendo, non humana, sed divina voluntate electum esse, ” To this David adds an exhortation to the whole assembly (1 Chronicles 28:8), and to his son Solomon (1 Chronicles 28:9), to hold fast their faithfulness to God.
1 Chronicles 28:8-10
“And now before the eyes of all Israel, of the congregation of Jahve (collected in their representatives), and into the ears of our God (so that God should hear as witness), ( scil. I exhort you), observe and seek ... that ye may possess (that is, keep as possession) the good land (cf. Deuteronomy 4:21.), and leave it to your sons after you for an inheritance” (cf. Leviticus 25:46). - In 1 Chronicles 28:9 he turns to his son Solomon in particular with the fatherly exhortation, “My son, know thou the God of thy father (i.e., of David, who has ever helped him, Psalms 18:3), and serve Him with whole (undivided) heart (1 Chronicles 29:9, 1 Chronicles 29:19; 1 Kings 8:61) and willing soul.” To strengthen this exhortation, David reminds him of the omniscience of God. Jahve seeks, i.e., searches, all hearts and knows all the imagination of the thoughts; cf. Psalms 7:10; 1 Samuel 16:7; Jeremiah 11:20; Psalms 139:1. מחשׁבות יצר as in Genesis 6:5. With the last clauses cf. Deuteronomy 4:29; Isaiah 55:6, etc. יזניח , only here and 2 Chronicles 11:14; 2 Chronicles 29:19. - With 1 Chronicles 28:10 the discourse turns to the building of the temple. The exhortation ועשׂה חזק is interrupted by the giving over of the sketches and plans of the temple, and is taken up again only in 1 Chronicles 28:20.
The sketches and plans of the sacred buildings and vessels . - The enumeration begins in 1 Chronicles 28:11 with the temple house, progressing from outside to inside, and in 1 Chronicles 28:12 goes on to the courts and the buildings in them, and in 1 Chronicles 28:13. to the vessels, etc. תּבנית , model, pattern; cf. Exodus 25:9; here the sketches and drawings of the individual things. ואת־בּתּיו is a contraction for בּתּיו ועת־תּבנית , and the suffix refers, as the succeeding words show, not to העוּלם , but to הבּית , which may be easily supplied from the context (1 Chronicles 28:10). In the porch there were no houses. The בּתּים are the buildings of the temple house, viz., the holy place and the most holy, with the three-storeyed side-building, which are specified in the following words. גּנזכּיו occurs only here, but is related to גּנזים , Esther 3:9; Esther 4:7; Ezekiel 27:24, and to the Chald. גּנזין , Ezra 7:20, and signifies store and treasure chambers, for which the chambers of the three-storeyed side-building served. עליּות are the upper chambers over the most holy place, 2 Chronicles 3:9; הפּנימים חדריו are the inner rooms of the porch and of the holy place, since הכּפּרת בּית , the house of the ark with the mercy-seat, i.e., the most holy place, is mentioned immediately after.
1 Chronicles 28:12
And the pattern, i.e., the description of all that was in the spirit with him, i.e., what his spirit had designed, לחצרות , as to the courts. סביב לכל־הלּשׁכות , in reference to all the chambers round about, i.e., to all the rooms on the four sides of the courts. לאצרות , for the treasures of the house of God; see on 1 Chronicles 26:20.
1 Chronicles 28:13-16
הך וּלמחלקות (continuation of לאצרות ), “and for the divisions of the priests and Levites, and for all the work of the service, and for all vessels,” - for for all these purposes, viz., for the sojourn of the priests and Levites in the service, as well as for the performance of the necessary works, e.g., preparation of the shew-bread, cooking of the sacrificial flesh, holding of the sacrificial meals, and for the storing of the vessels necessary for these purposes, the cells and building of the courts were set apart. - With 1 Chronicles 28:14 begins the enumeration of the vessels. לזּהב is co-ordinate with לכל־הלּשׁכות ... לחצרות , 1 Chronicles 28:12 : he gave him the description of that which he had in mind “with regard to the golden (i.e., to the golden vessels, cf. 1 Chronicles 29:2), according to the weight of the golden, for all vessels of every service,” in regard to all silver vessels according to the weight. - With 1 Chronicles 28:15 the construction hitherto employed is dropped. According to the usual supposition, the verb ויּתּן is to be supplied from 1 Chronicles 28:11 after וּמשׁקל : “and gave him the weight for the golden candlesticks and their golden lamps,” זהב being in a state of free subordination to the word ונרתיהם (J. H. Mich., Berth., and others). But apart from the fact that no analogous case can be found for such a subordination (for in 2 Chronicles 9:15, which Berth. cites as such, there is no subordination, for there the first שׁחוּט זהב is the accusative of the material dependent upon ויּעשׂ ), the supplying of ויּתּן gives no suitable sense; for David here does not give Solomon the metal for the vessels, but, according to 1 Chronicles 28:11, 1 Chronicles 28:12, 1 Chronicles 28:19, only a תּבנית , pattern or model for them. If ויּתּן be supplied, נתן must be “he appointed,” and so have a different sense here from that which it has in 1 Chronicles 28:11. This appears very questionable, and it is simpler to take משׁקל without the article, as an accusative of nearer definition, and to connect the verse thus: “and (what he had in mind) as weight for the golden candlesticks and their lamps, in gold, according to the weight of each candlestick and its lamps, and for the silver candlesticks, in weight - כּעבודת , according to the service of each candlestick” (as it corresponded to the service of each). - In 1 Chronicles 28:16 the enumeration is continued in very loose connection: “And as to the gold ( את , quoad ; cf. Ew. §277, d ) by weight ( משׁקל , acc. of free subordination) for the tables of the spreading out, i.e., of the shew-bread ( מערכת = לחם מערכת , 2 Chronicles 13:11); see on Leviticus 24:6), for each table, and silver for the silver tables.” Silver tables, i.e., tables overlaid with silver-lamin, and silver candlesticks (1 Chronicles 28:15), are not elsewhere expressly mentioned among the temple vessels, since the whole of the vessels are nowhere individually registered even in the description of the building of the temple. Yet, when the temple was repaired under Joash, 2 Kings 12:14; 2 Chronicles 24:14, and when it was destroyed by the Chaldeans, 2 Kings 25:15, vessels of gold and silver are spoken of. The silver candlesticks were probably, as Kimchi has conjectured, intended for the priests engaged in the service, and the tables for reception of the sacrificial flesh after it had been prepared for burning upon the altar.
1 Chronicles 28:17
Before וגו והמּזלגות we should probably supply from 1 Chronicles 28:11 : “he gave him the pattern of the forks... ולכפורי , and for the golden tankards, according to the weight of each tankard.” For מזלנות and מזרקות , see on 2 Chronicles 4:22. קשׂוה , σπονδεῖα , cups for the libations, occur only in Exodus 25:29; Exodus 37:16, and Numbers 4:7. טהור זהב , in free subordination: of pure gold. כּפורים from כּפר , to cover, are vessels provided with covers, tankards; only mentioned here and in Ezra 1:10; Ezra 8:27.
1 Chronicles 28:18
And (the pattern) for the altar of incense of pure gold by weight. In the second member of the verse, at the close of the enumeration, תּבנית , from 1 Chronicles 28:11, 1 Chronicles 28:12, is again taken up, but with ל , which Berth. rightly takes to be nota accus .: and (gave him) “the model of the chariot of the cherubim of gold, as spreading out (wings), and sheltering over the ark of the covenant of Jahve.” הכּרוּבים is not subordinated in the genitive to המּרכּבה , but is in explanatory apposition to it. The cherubim, not the ark, are the chariot upon which God enters or is throned; cf. Psalms 18:11; Psalms 99:1; Exodus 25:22. The conception of the cherubim set upon the golden cover of the ark as מרכּבה is derived from the idea על־כּרוּב ירכּב , Psalms 18:11. Ezekiel, it is true, saw wheels on the throne of God under the cherubim (Ezekiel 1:15., 26), and in accordance with this the lxx and Vulg. have made a cherubim-chariot out of the words ( ἅρμα τῶν Χερουβίμ , quadriga cherubim ); but as against this Berth. rightly remarks, that the idea of a chariot of the cherubim does not at all appear in the two sculptured cherubim upon the ark, nor yet in our passage. לפרשׂים (without the article, and with ל ) Berth. thinks quite unintelligible, and would alter the text, reading והסּככים הפּרשׂים , because the two participles should be in apposition to הכּרוּבים . But this is an error; for neither by the meaning of the words, nor by the passages, 2 Chronicles 5:8; Exodus 25:20; 1 Kings 8:7, are we compelled to make this alteration. The two first-mentioned passages prove the opposite, viz., that these participles state for what purpose the cherubim are to serve. וסככים לפרשׂים have the signification of כּנפים פּרשׂי הכּרוּבים והיוּ , “that the cherubim might be spreading wings and protecting” (Exodus 25:20), as J. H. Mich. has rightly seen. This use of ל , where in ל even without a verb the idea of “becoming something” lies, but which Berth. does not understand, has been already discussed, Ew. §217, d , and illustrated by passages, among which 1 Chronicles 28:18 is one. The reference to Exodus 25:20 explains also the use of פּרשׂ without כּנפים , the author of the Chronicle not thinking it necessary to give the object of פּרשׂ , as he might assume that that passage would be known to readers of his book.
1 Chronicles 28:19
In giving over to Solomon the model of all the parts and vessels of the temple enumerated in 1 Chronicles 28:11-18, David said: “All this, viz., all the works of the pattern, has He taught by writing from the hand of Jahve which came upon me.” הכּל is more closely defined by the apposition הת מלאכות כּל . That the verse contains words of David is clear from עלי . The subject of השׂכּיל is Jahve, which is easily supplied from יהוה מיּד . It is, however, a question with what we should connect עלי . Its position before the verb, and the circumstance that השׂכּיל construed with על pers . does not elsewhere, occur, are against its being taken with השׂכּיל ; and there remains, therefore, only the choice between connecting it with יהוה מיּד and with בּכתב . In favour of the last, Psalms 40:8, עלי כּתוּב , prescribed to me, may be compared; and according to that, עלי כּתב can only mean, “what is prescribed to me;” cf. for the use of כּתב for written prescription, the command in 2 Chronicles 35:4. Bertheau accordingly translates עלי יהוה מיּד בּכתב , “by a writing given to me for a rule from Jahve's hand,” and understands the law of Moses to be meant, because the description of the holy things in Exodus 25:1. is manifestly the basis of that in our verses. But had David wished to say nothing further than that he had taken the law in the Scriptures for the basis of his pattern for the holy things, the expression which he employs would be exceedingly forced and wilfully obscure. And, moreover, the position of the words would scarcely allow us to connect בּכתב with עלי , for in that case we should rather have expected יהוה מיּד עלי בּכתב . We must there take עלי along with יהוה מיּד : “writing from the hand of Jahve came upon me,” i.e., according to the analogy of the phrase עלי יהוה יד היתה (2 Kings 3:15; Ezekiel 1:3; Ezekiel 3:14, etc.), a writing coming by divine revelation, or a writing composed in consequence of divine revelation, and founded upon divine inspiration. David therefore says that he had been instructed by a writing resting upon divine inspiration as to all the works of the pattern of the temple. This need not, however, be understood to mean that David had received exemplar vel ideam templi et vasorum sacrorum immediately from Jahve, either by a prophet or by vision, as the model of the tabernacle was shown to Moses on the mount (Exodus 25:40; Exodus 27:8); for it signifies only that he had not himself invented the pattern which he had committed to writings, i.e., the sketches and descriptions of the temple and its furniture and vessels, but had drawn them up under the influence of divine inspiration.
In conclusion, David encourages his son to go forward to the work with good courage, for his God would not forsake him; and the priests and Levites, cunning workmen, and the princes, together with the whole people, would willingly support him. With the encouragement, 1 Chronicles 28:20 , cf. 1 Chronicles 22:13; and with the promise, 1 Chronicles 28:20 , cf. Deuteronomy 31:6, Deuteronomy 31:8; Joshua 1:5. אלהי , my God, says David, ut in mentem ei revocet, quomodo multis in periculis servatus sit (Lav.). עבודה כּל־מלאכת , all the work-business, i.e., all the labour necessary for the building of the house of God.
1 Chronicles 28:21
והנּה is fittingly translated by Clericus, “ en habes .” The reference which lies in the הנּה to the classes of the priests and Levites, i.e., the priests and Levites divided into classes, does not presuppose their presence in the assembly. With the והנּה corresponds ועמּך , with thee, i.e., for assistance to thee, in the second half of the verse. The ל before לכל -naadiyb, “are all freely willing with wisdom,” in the middle of the sentence introducing the subject is strange; Bertheau would therefore strike it out, thinking that, as לכל goes immediately before, and follows immediately afterwards twice, לכל here may easily be an error for כל . This is certainly possible; but since this ל is very frequently used in the Chronicle, it is a question whether it should not be regarded as authentic, “serving to bring into emphatic prominence the idea of the ndyb kl: with thee is for each business, what regards each willing person, for also all willing persons;” cf. Ew. §310, a . נדיב = לב נדיב , 2 Chronicles 29:31; Exodus 35:5, Exodus 35:22, usually denotes him who brings voluntary gifts, but here, him who voluntarily brings wisdom to every service, who willingly employs his wisdom and knowledge in a service. Cunning, intelligent workmen and artists are meant, 1 Chronicles 22:15; 2 Chronicles 2:6. לכל־דּבריך , “towards all thy words,” i.e., as thou sayest or commandest them, the princes and the people, or callest upon them for assistance in the work.