Translation & Sermon by Nate Wilson for Christ The Redeemer Church of Manhattan, KS, 16 April, 2023
2 Samuel and 1 Chronicles start their historical accounts at the same time in history – at the death of Saul, and 2 Samuel ends with David buying the site for the new temple, but 1 Chronicles keeps going for 8 more chapters until David actually dies. We covered the first of those chapters in 1 Chronicles 22 last week; the next five chapters (from 1 Chronicles 23-27) are lists of the names of everybody in David’s administration, followed by chapter 28, which is largely a repeat of chapter 22, so I am going to pass over those chapters and land on chapter 29 for one last sermon on the life of David from 1 Chronicles that gives us additional opportunity to meditate on his preparations for a new temple for the Lord and how we may apply it as we prepare to establish a new building for our church next week.
Read my translation: Then David the King said to the whole assembly, “Solomon my son, the one whom God chose for Himself, is a young man and inexperienced, yet the task is great, for this basilica is not for a man, but for the God Yahweh! So, according to all my strength, I have prepared for a temple of my God: the gold for what is gold and the silver for what is silver, and the bronze for what is bronze and the iron for what is iron and the wood for what is wood, onyx stones with settings, antimony stones with embroidery, and every kind of precious stone, and alabaster stones in abundance. And moreover, there belongs to me a special treasure of gold and silver that, in my delight in the temple of my God, I have given for the temple of my God, over and above all my preparations for the holy temple: 225,000 pounds of gold – of the gold of Ophir, and 525,000 pounds of refined silver to overlay the walls of the {temple} for the gold for what is gold and for the silver for what is silver and for any workmanship by the hand of craftsmen. Now, who give a freewill offering to consecrate his service today to Yahweh?” Then the officers of the patriarchies and the officers of the tribes of Israel and the officers of the thousands and of the hundreds as well as the {leaders} of the king’s taskforce gave a freewill offering. And, for the ministry of the temple of {Yahweh}, they gave 375,000 pounds (plus 10,000 daric-coins) of gold, and 750,000 pounds of silver and 1,350,000 pounds of brass, and 7,500,000 pounds of iron. And each who found jewels on himself gave toward the treasury of the temple of Yahweh upon the hand of Jechiel the Gershonite. And the people rejoiced over their freewill-offering, for with a heart of shalom they had made a freewill-offering to Yahweh, and David the King also rejoiced with great joy! Then David blessed Yahweh before the eyes of the whole assembly and David said, “You are blessed, Yahweh, God of our father Israel, from eternity and forever more. To You, Yahweh, belongs the greatness and the mightiness and the beauty and the prominence and the majesty, indeed everything in the heavens and in the earth! To You, Yahweh, belongs the kingship, and you are lifted up above all as head. Both the wealth and the honor are from Your presence, and you are governing in everything. Also, in Your hand are power and might, and it is in Your control to increase and to strengthen anyone. So now, our God, we are responding to You and praising Your beautiful name! And yet who am I, and who is my people that we retained strength to make freewill-offerings like these? For everything is from You, and it is out of Your hand that we have given to You! Indeed, we are visitors in Your presence, and tenants, like all our forefathers were. Our days upon the earth are like a shadow, and there is nothing to look forward to. Yahweh our God, all this stuff which we have prepared to build for you a temple for the reputation of Your holiness, it is from Your hand, and everything belongs to You. I also know, my God, that You probe the heart, and righteous ones are what You delight-in. As for me, in the rightness of my heart I have made a freewill-offering of all these things, and now Your people, they have been found here; I have seen with joy them making freewill offerings to You. Yahweh, God of Abraham {and} Isaac and Israel our fathers, keep this forever as the framework of the heart {}of Your people, and set their heart on course toward Yourself. And to Solomon my son grant a heart of shalom to keep Your commands, your testimonies, and your statutes and to do them all and to build the basilica which I have prepared.” Then David said to the whole assembly, “{} bless Yahweh your God!” So the whole assembly blessed Yahweh, the God of their fathers, and they bowed down and laid prostrate before Yahweh and before their King.
According to v.6 David assembled all those guys listed in chapters 23-26:
the family and tribe leaders from all of the nation of Israel
as well as all the upper and lower officers of the military1,
as well as all the leaders in David’s administration.
David begins his speech by reminding all the assembled leaders of the nation of the significance of the project:
It is something God Himself has authorized, “God chose... Solomon” to build this temple, but Solomon can’t do it alone; he needs the enthusiastic investment of all his leadership to make it happen.
So it is “great task” (the Hebrew word in v.1 is not the ordinary word for “temple” but rather a special word for a grand national “basilica”); it would be worthy of everything the nation can give to make it great.
It is for the most high God, not just some man, so this is a really significant project!
David then sets his own giving forth as a personal example to set the pace for everyone else to follow.
He says, “I’m putting all my strength/resources into this – I’m giving it my all, because it’s worth everything you can give.”
Later on in the New Testament, the Apostle Paul would command the same of Christians: “...whatsoever ye do, do it heartily, as to the Lord, and not unto men.” (Col. 3:23, KJV)
David then lists the materials he has rounded up: gold, silver, bronze, iron, wood, and all kinds of precious stones (along with jewelry settings) and alabaster/white marble. The color scheme of jet-black onyx, bleach-white alabaster, and sparkling-silver antimony would give the temple a really classy look!
He goes on to say that he is not merely spending their tax dollars by making appropriations at arm’s length from the national treasury, he is giving from his own personal savings account, his segullah which was the special hoard that belonged to him.
And he wasn’t giving cheap 10-carat “red” gold and junk silver, this was extra-refined silver and the finest-quality gold imported from Ophir (modern-day Oman).
And it wasn’t in small amounts either; I estimate it was about half a million pounds of silver and a quarter million pounds of gold, so that nobody working on the temple construction crew would have to say, “Well, I was thinking it would look nice to overlay all the walls of the temple with gold foil, but we don’t have enough to do that, so we’ll just make wood carvings instead.” No, David wanted those craftsmen to have all the gold and silver they could possibly use to make the temple of the most high God the most awesome it could be.
David concludes his speech in v.5 “Now, who give a freewill offering to consecrate his service today to Yahweh?”
The Hebrew word for “willing” means more than just the exercise of the will, it also includes the giving of a gift, so this is a voluntary donation drive for freewill offerings,
but it will be an exciting way to dedicate themselves to their God through their giving, to inaugurate the construction of the grandest temple there ever was.
Now, would they go to the Lord with “full hands” and really get behind Solomon and this building project?
The local and national leaders outgave David with even more gold, silver, bronze, and iron than their king had amassed.
My research indicates that the Hebrew kikkar, translated “talent” in most English versions, could have been about 75 pounds (although there are a variety of opinions on that, so it could be more or less). But if it was 75 pounds, then I estimate that the noblemen and other commissioners came up with 375,000 pounds of gold, 750,000 pounds of silver, 1,350,000 pounds of brass, and 7,500,000 pounds of iron.
In addition, they donated 10,000 Daric-coins. The Daric (or dram) is a Persian coin weighing about 0.3 ounces of solid gold, You can look it up on an internet search. On its face, it bears an image of a Persian king running with a bow and javelin, and on the back side is a curious, irregular rectangle. WalMart.com is currently advertising one for $2,994.85, so 10,000 of those would cost about 30 million dollars. Add to that the 375,000 pounds of other gold at the current price of $29,000 per pound, and that’s about 11 billion dollars worth of gold alone! This is amazing generosity to exalt the one true God on the earth!
Verse 8 also tells us that David had a treasurer in charge of handling and storing all these donations. That would be absolutely necessary with such vast amounts of donations.
The Hebrew text literally reads that each gift was put “upon the hand” of Jechiel the Gershonite. There must have been a long line of men making donations, and, as they filed past Jechiel, they would put their donation into the palm of his hand, and he would probably tell a scribe to write down what it was and how much it weighed, and then hand it to a temple servant to lock away in a treasury.
It was an impressively orderly process, but as the Apostle Paul wrote in 1 Cor. 14:40, God’s people should conduct their worship of God “decently and in order.”
And the way the Hebrew text in v.8 reads, it leaves me with the impression that, when it came to donations of precious and semi-precious stones, these guys just took off whatever jewelry they had on their persons (or in their luggage) and donated it!
It even suggests some peer-pressure in the process, for the Hebrew verb is a passive form of the word for “found,” so if a jewel “was found” on somebody, the implication is that somebody else “found” it on them and said, “Hey, there’s an onyx on your belt buckle, why don’t you donate that?” And then, the guy is like, “Oh o.k. I’ll donate that too.”
In the New Testament, Christians are commanded in Hebrews 10:24 to “...consider one another to provoke unto love and to good works” (KJV), so there is a place for a little positive peer pressure!
But, of course, we have to be careful about peer-pressure in religion, because our faith is not about looking like a good person to other people (that is the false religion of Humanism), rather, the worship of God is ultimately about the relationship between our heart and God.
Later on in v.17, we read that God tests/tries/probes the heart,” and only those with a “right heart/a heart of integrity” are those He “delights in.”
But v.9 tells us that the giving going on here was being done with a “whole/perfect heart.” The Hebrew says literally, “with a heart of shalom.”
The Hebrew word “Shalom,” as you may have heard, doesn’t have an exact equivalent in English. It is usually translated “peace,” but it also denotes being in a good relationship where everything is as-it-should-be. Their hearts were in the right place before God.
There was nobody forcing them to donate – our text says that these were “freewill offerings;” they wanted to give, and, while they may have been egging each other on a bit, it was in a spirit of joy and devotion to God together that they were doing it.
Like David, the Apostle Paul also made fundraising appeals, and pretty much the whole epistle of 2 Cor. is a fundraising letter. In ch.9 v.7, he wrote, “So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.” (NKJV)
The attitude of the heart is all-important.
Now, one might expect the attitude of a giver to be like that of a martyr, soberly and self-sacrificially giving away what he could have used, but that is not the Biblical description of how God’s people feel when they give to Him. Over and over, cheerful joy is the attitude of Biblical givers!
Presbyterians may claim the orderliness of Jechiel in v.8, but the Charismatics can claim v.9 “And the people rejoiced over their freewill-offering... and David the King also rejoiced with great joy!” v.17 says, “...I have seen with joy them making freewill offerings…” And in v.3, David gave “with delight!”
Joy – even “great joy” – is what God’s people were feeling as they contributed billions of dollars of their personal assets to the temple construction fund.
During our church elder meetings, whenever we decide to give a generous gift, I love seeing the twinkle Dr. Linville gets in his eye. He gets so excited, I think he could almost dance. (I did say “almost.”)
But, to be honest, joy feels hard-to-come-by to me. I identify more with Titus 2:2 that says elders should be “respectable/dignified/referent/grave” (and there is so much to be sad about in this sin-sick world), but ecstatic joy is also entirely biblical; it is a fruit of the Spirit, and I wouldn’t mind having more of it. (Maybe I should give more!)
Another key to that joy is thankfulness. Going back to Paul’s fund-raising letter, in 2 Corinthians 9:14-15 “...God has given exceeding grace to you. Thanks be to God for His indescribable gift!” When we give to God it is because we are so thankful that He gave His only Son for us, gave us His righteousness, and gave us an inheritance in His heavenly kingdom!
We have reason to rejoice in our own church’s short history. Two months ago, we began considering buying a building, but we were $50,000 short, so we, as a church, began praying for God to show us what He wanted us to do. Today we are $50,000 OVER what we needed to buy the building in cash. The 15 families in our church gave over $100,000 in cash and in-kind gifts over a space of only two months. That is stupendous! What a joy to see love for God manifested in such a concrete way! Let us rejoice in these offerings and take delight in making a special place for our church to meet! (I do hope some of you can help organize a proper celebration when we move our meetings to the new building.)
“Blessing God” is something that believers do:
Psalm 103:1 (David said) “Bless the LORD, O my soul; And all that is within me, bless His holy name!” (NKJV)
2 Chron. 6:4 (Solomon said) "Blessed be the LORD God of Israel, who has fulfilled with His hands what He spoke with His mouth to my father David…” and Psalm 72:18 “Blessed be the LORD God, the God of Israel, Who only does wondrous things!” (NKJV)
Luke 1:68 (Zacharias said) "Blessed is the Lord God of Israel, For He has visited and redeemed His people” (NKJV)
Ephesians 1:3 (Paul said) “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ” (NKJV)
1 Peter 1:3 (Peter said) “Blessed is God, even the Father of our Lord Jesus Christ, who, in accordance with His [having] much mercy, re-birthed us into a living hope through the resurrection of Jesus Christ from the dead” (NAW)
When we bless God,
it expresses our thankfulness to Him for His blessings on us;
it recognizes Him as the source of happiness and blessing,
and it expresses our goodwill toward Him rather than the criticism or avoidance that the world expresses.
David’s prayer of blessing includes praise for:
God’s favor on his ancestors, mentioning Abraham, Isaac, and Jacob cum Israel by name,
it includes praise for God’s eternal nature, being from eternity past and continuing into eternity future,
and praise for God’s intrinsic greatness and power and glory – as well as His ability to give greatness, power, and glory to earthly rulers:
The Hebrew word translated “Glory/beauty” in v.11 is used elsewhere in the Bible to describe the glory/beauty of God in heaven2, but it was also used to describe the glory of the temple in 1 Chron. 22:5 (and elsewhere3), and, furthermore, it was also used to describe God’s people4, so, God has intrinsic glory in heaven, but the beauty of His worshipers and the glory of the places they build on earth to worship Him also belongs to God.
Another intrinsic trait of God which David mentions is His netsach/majesty/victory/ eminence. Strong’s Dictionary defines it as the: “goal, that is, the bright object at a distance travelled towards; hence (figuratively), splendor, or (subjectively) truthfulness, or (objectively) confidence; but usually (adverbially), [perpetuity] (that is, to the most distant point of view)… [also] strength, victory.” This unpacks a whole list of God’s qualities that we can bless Him for!
David also mentions God’s ownership of everything in the heavens and in the earth! (This comes by right of Him being the creator of them all.) And as the ultimate creator-owner of all material wealth and social capitol, God also has the power to give “wealth and honor.”
God had given David “wealth and honor” (v.28) in his reign over Israel,
and God would give the same to Solomon along with “increase” (1 Kings 10:23).
It is so important that we acknowledge that “wealth and honor” are not earned by us, they are granted to us by God (Prov. 8:18, 22:4, Eccl. 5:18), and so we thank Him and bless Him when they come into our lives.
Furthermore, David blesses God for His authority to “govern” and control everything as rightful king and “head” over the entire world.
This is especially striking coming from a king. Most kings would like to be king over the whole world themselves, but David understands that such universal power belongs to God alone, and that any power he has, as king over Israel, is derived from God.
The Apostle Paul said the same thing in Romans 13:1, “...there is no authority except from God, and the authorities that exist are appointed by God” (NKJV).
And, of course, if God is the one who gives authority, then we are all accountable to Him for how we exercise the authority He gives us, and we can praise Him for the joy of exercising dominion over the realms He gives us.
Understanding our situation in light of God’s sovereignty and providence makes us humble, and so David says in v.14 “...who am I? And how is it that we can make freewill-offerings when... it is out of Your hand that we have given to You!”
The ability to know who God is and how to worship Him doesn’t come naturally to anybody. It has to be revealed to us. You could have been born in some Himalayan enclave that knew nothing but Buddhism, but you were born in a place where access to the Gospel is ubiquitous, and most of us were born into families where our parents taught and modeled the things of God. Such privilege should humble us and fill us with gratitude for God’s providence in our lives.
The picture David creates of taking things out of God’s hand and then offering them back to Him as gifts is ludicrous, but so true!
It paints such a vivid image that I think it’s a shame that the KJV and ESV and NLT omit the word “hand” from v.14, even though it is there in the Hebrew and Latin, and thus in the Geneva, NAS, and NIV5.
Anything we give to God, we got from Him in the first place! That puts giving to the Lord in quite a different light.
It makes me think of playing with my grandchildren; I find it delightful when I bring one of the babies a few toys to play with and they take one and then offer it back to me to share. I expect God finds a similar delight with us.
In humility, David acknowledges that he is neither the owner of the land nor even a permanent resident. We are “only visiting this planet” (Norman); we are here as guests of the Creator who provided it all for us to use... and we won’t be here very long.
David quotes Bildad from the book of Job (8:9) saying that our days on the earth are like a shadow – not very substantial, dependent on the light, and constantly changing.
Earth is not where our hope lies. Amassing wealth and fame on earth is pointless.
Heb. 13:14-16 says, “...we don't have a lasting city here, but rather, it's the impending one that we are eagerly seeking. Let it be through Him, therefore, that we offer up a thanks-offering always to God, which is fruit of lips confessing His name, and never forget good works and sharing, for with such sacrifices God is well-pleased.” (NAW) It is our reunion with Christ in heaven for which Christians eagerly wait.
We gladly give thanks-offerings to Jesus. We’re not going to be able to keep any of those things on this earth anyway. It’s the “solid joys and lasting treasures” (Newton) of relating to a God who is well-pleased with us that we will enjoy forever.
Finally David ends his prayer with two requests:
For the people of Israel he prays in v.18, “keep this forever as the framework/purpose/ thought/desire/intention/imagination of the heart of Your people, and direct/keep loyal/ prepare/set their heart on course toward Yourself.”
What is the “this” in v.18 which David wants to be forever on the hearts of God’s people?
The Hebrew pronoun is feminine and singular, and the only feminine singular noun in the vicinity is the word “joy” in v.17.
This phrase seems to be an allusion to Gen. 6:5 “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (NKJV); David is praying to reverse that trend!
David’s request in v.19 for God to set the course of their heart towards Himself is an allusion to Samuel’s words in 1 Samuel 7:3 "If it is with all your heart that y'all are turning to Yahweh, you will remove foreign gods from among yourselves – and the goddesses too, and y'all will set the course for your heart toward Yahweh and serve Him only, and He will deliver y'all from the control of the Philistines." (NAW)
We can pray the same thing: “Direct my steps by Your word, And let no iniquity have dominion over me.” (Psalm 119:133, NKJV)
Secondly, for his son Solomon David prays in v.19, “grant a heart of shalom to keep Your commands... and to build the basilica which I have prepared.”
In both cases, what David prays for is heart attitudes.
Dr. Henry Krabbendam, one of my college professors, and a colleague with the TentMaker Project in Uganda, was noted for saying, “The heart of the matter is the matter of the heart.” And that is so true. Pray for people’s hearts to be right before the Lord, and pray for your own hearts!
Finally, this scene concludes with the whole assembly prostrating themselves in reverence before the Lord and before King David.
In the Bible there is both joyful celebration as well as reverent awe in worship, and neither can be faked; they must come from the heart.
May God give us integrity in our heart-attitudes, and joy in giving to Him, gratitude and reverence to bless God in prayer, and generosity during our brief life on earth before we join the worship in heaven described in
Revelation 5:13-14 “And every creature which is in heaven and on the earth and under the earth and such as are in the sea, and all that are in them, I heard saying: ‘Blessing and honor and glory and power Be to Him who sits on the throne, And to the Lamb, forever and ever!’ Then the four living creatures said, ‘Amen!’ And the twenty-four elders fell down and worshiped Him who lives forever and ever.” (NKJV)
Greek OT |
Brenton |
Vulgate |
KJV |
NAW |
MTB |
Peshitta |
BauscherC |
1
Καὶ εἶπεν Δαυιδ
ὁ βασιλεὺς
πάσῃ τῇ ἐκκλησίᾳ
Σαλωμων ὁ υἱός
μου, εἷς ὃν
ᾑρέτικεν ἐν
αὐτῷ |
1
And David the king said to all the
congregation, Solomon my son, XD
whom the |
1 locutusque est David rex ad omnem ecclesiam Salomonem filium meum unum elegit Deus adhuc puerum et tenellum opus autem grande est neque enim homini [praeparatur] habitatio sed Deo |
1
Furthermore David the king said unto all the
congregation, Solomon my son, whom |
1 Then David the King said to the whole assembly, “Solomon my son, the one whom God chose for Himself, is a young man and inexperienced, yet the task is great, for this basilica is not for a man, but for the God Yahweh! |
(א) וַיֹּאמֶר דָּוִיד הַמֶּלֶךְ לְכָל הַקָּהָל שְׁלֹמֹה בְנִי אֶחָד בָּחַר בּוֹF אֱלֹהִיםG נַעַר וָרָךְH וְהַמְּלָאכָה גְדוֹלָה כִּי לֹא לְאָדָם הַבִּירָהI כִּי לַיהוָה אֱלֹהִים. |
1
ואמר
דויד מלכא לכולהין
כנושׁתא [דאיסראיל]
שׁלימון
|
1 And King David said to
all the assembly [of Israel]: “ |
2
X κατὰ πᾶσαν
τὴν δύναμιν ἡτοίμακα
εἰς οἶκον
θεοῦ μου χρυσίον
X, X ἀργύριον
X, X χαλκόν
X, X σίδηρον
X, X ξύλα
X, λίθους
σοομ καὶ πληρώσεως
καὶ λίθους
|
2
X I have prepared according to all my might
for |
2 ego autem totis viribus meis praeparavi [inpensas] domus Dei mei aurum ad [vasa] aurea et argentum in argentea aes in aenea ferrum in ferrea lignum ad lignea lapides onychinos et quasi stibinos et diversorum colorum omnem pretiosum lapidem et marmor parium abundantissime |
2
Now I have prepared |
2 So, according to all my strength, I have prepared for a temple of my God: the gold for what is gold and the silver for what is silver, and the bronze for what is bronze and the iron for what is iron and the wood for what is wood, onyx stones with settings, antimony stones with embroidery, and every kind of precious stone, and alabaster stones in abundance. |
(ב) וּכְכָל כֹּחִי הֲכִינוֹתִי לְבֵית אֱלֹהַי הַזָּהָב לַזָּהָב וְהַכֶּסֶף לַכֶּסֶף וְהַנְּחֹשֶׁת לַנְּחֹשֶׁת הַבַּרְזֶל לַבַּרְזֶל וְהָעֵצִים לָעֵצִים אַבְנֵי שֹׁהַםJ וּמִלּוּאִים אַבְנֵי פוּךְK וְרִקְמָהL וְכֹל אֶבֶן יְקָרָה וְאַבְנֵי שַׁיִשׁM לָרֹב. |
2
וכל
חילי וכל נכסי
טיבת כול מדם
דמתבעא לביתה
דמריא אלהי
דהבא לדהבא
וסאמא לסאמא
ונחשׁא לנחשׁא
ופרזלא לפרזלא
וקיסא לקיסא
|
2 And X all my power [and
all my wealth] I have provided, [everything that is needed] for
[the] house of [LORD JEHOVAH] my God, gold for gold, and silver
for silver, and brass for brass, and iron for iron, and wood for
wood, |
3
καὶ ἔτι
ἐν τῷ εὐδοκῆσαί
με ἐν οἴκῳ
θεοῦ μου ἔστιν
μοι ὃ |
3
And still
farther, because
I took
pleasure in the house of my God,
I have gold and silver which I have |
3 et super haec quae obtuli in domum Dei mei de peculio meo aurum et argentum do in templum Dei mei exceptis his quae paravi in aedem sanctam |
3 Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, |
3 And moreover, there belongs to me a special treasure of gold and silver that, in my delight in the temple of my God, I have given for the temple of my God, over and above all my preparations for the holy temple: |
(ג) וְעוֹד בִּרְצוֹתִי בְּבֵית אֱלֹהַי יֶשׁ לִי סְגֻלָּהN זָהָב וָכָסֶף נָתַתִּי לְבֵית אֱלֹהַי לְמַעְלָה מִכָּל הֲכִינוֹתִי לְבֵית הַקֹּדֶשׁ. |
3
וכל
מדם
דמתבעא
לה
לביתא X
|
3 And everything
that is needed
for the house X X X |
4 τρισχίλια τάλαντα χρυσίου τοῦ ἐκ Σουφιρ καὶ ἑπτακισχίλια τάλαντα ἀργυρίου δοκίμου ἐξαλειφθῆναι ἐν αὐτοῖς τοὺς τοίχους τοῦ ἱεροῦX |
4 Three thousand talents of gold of Suphir, and seven thousand talents of fine silver, for the overlaying of the walls of the sanctuaryX: |
4
tria milia talenta auri de auro Ophir et septem milia talentorum
argenti probatissimi ad deaurandos parietes templ |
4 Even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal: |
4 225,000 pounds of gold – of the gold of Ophir, and 525,000 pounds of refined silver to overlay the walls of the {temple} |
(ד) שְׁלֹשֶׁת אֲלָפִים כִּכְּרֵי זָהָב מִזְּהַב אוֹפִיר וְשִׁבְעַת אֲלָפִים כִּכַּר כֶּסֶף מְזֻקָּקP לָטוּחַ קִירוֹת הַבָּתִּיםQ. |
4
|
4 One |
5 X X X X X X X X X X X X X X X διὰ χειρὸς τεχνιτῶν. καὶ τίς ὁ προθυμούμενος πληρῶσαι τὰς χεῖρας αὐτοῦ σήμερον κυρίῳ; |
5 [for thee to useS] the gold for things of gold, and the silver for things of silver, and for every work by the hand of the artificers. And who is willing to dedicate himself in work this day for the Lord? |
5 ut ubicumque opus est aurum de auro et [ubicumque opus est] argentum argenti opera fiant per manus artificum et si quis sponte offert impleat manum suam hodie [et offerat quod voluerit] Domino |
5
The gold for things
of gold, and the silver for things
of silver, and for all manner of work to
be made by the hand[s]
of artificers. And who then
|
5 for the gold for what is gold and for the silver for what is silver and for any workmanship by the hand of craftsmen. Now, who give a freewill offering to consecrate his service today to Yahweh?” |
(ה) לַזָּהָב לַזָּהָב וְלַכֶּסֶף לַכֶּסֶף וּלְכָל מְלָאכָה בְּיַד חָרָשִׁים וּמִי מִתְנַדֵּב לְמַלֹּאות יָדוֹT הַיּוֹם לַיהוָה. |
5
ל[איכא
דמתבעא]
דהבא
[נאזל]
דהבא
ול[איכא
דמתבעא]
סאמא
[נאזל]
סאמא
ולכלה |
5 Wherever gold [is
needed], gold |
6
καὶ προεθυμήθησαν
ἄρχοντες
τῶν πατριῶν καὶ
οἱ ἄρχοντες
τῶν |
6
Then the heads
of families, and the princes
of the |
6
polliciti sunt itaque principes
familiarum et proceres tribuum
Israhel tribuni quoque et
centuriones et principes
|
6 Then the chiefX of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, |
6 Then the officers of the patriarchies and the officers of the tribes of Israel and the officers of the thousands and of the hundreds as well as the {leaders} of the king’s taskforce gave a freewill offering. |
(ו) וַיִּתְנַדְּבוּ שָׂרֵי הָאָבוֹת וְשָׂרֵי שִׁבְטֵי יִשְׂרָאֵל וְשָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת וּלְשָׂרֵיU מְלֶאכֶת הַמֶּלֶךְ. |
6 ואתכנשׁו רורבנא דאבהתא ורורבנא דשׁבטא דאיסריל ורורבנא דאלפא ודמאותא ודאילין דשׁליטין על עבידתא דמלכא |
6 And the Chiefs
of the fathers |
7
καὶ ἔδωκαν εἰς
τὰ ἔργα οἴκου
|
7
And they gave for the work[s] of
the house of the |
7 dederuntque in opera domus Dei auri talenta quinque milia et solidos decem milia argenti talenta decem milia et aeris talenta decem et octo milia ferri quoque centum milia talentorum |
7 And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. |
7 And, for the ministry of the temple of {Yahweh}, they gave 375,000 pounds (plus 10,000 daric-coins) of gold, and 750,000 pounds of silver and 1,350,000 pounds of brass, and 7,500,000 pounds of iron. |
(ז) וַיִּתְּנוּ לַעֲבוֹדַת בֵּית הָאֱלֹהִיםV זָהָב כִּכָּרִים חֲמֵשֶׁת אֲלָפִים וַאֲדַרְכֹנִיםW רִבּוֹ וְכֶסֶף כִּכָּרִים עֲשֶׂרֶת אֲלָפִים וּנְחֹשֶׁת רִבּוֹ וּשְׁמוֹנַת אֲלָפִים כִּכָּרִים וּבַרְזֶל מֵאָה אֶלֶף כִּכָּרִים. |
7
ויהבו
לעבידתא דביתה
|
7 And they gave for the
ministry of the house of |
8
καὶ |
8
And |
8
et apud quemcumque inventi sunt lapides dederunt in thesaur |
8
And |
8 And each who found jewels on himself gave toward the treasury of the temple of Yahweh upon the hand of Jechiel the Gershonite. |
(ח) וְהַנִּמְצָאZ אִתּוֹ אֲבָנִים נָתְנוּ לְאוֹצַר בֵּית יְהוָה עַל יַדAA יְחִיאֵל הַגֵּרְשֻׁנִּי. |
8
ו |
8 And they gave |
9 καὶ εὐφράνθη ὁ λαὸς ὑπὲρ τοῦ προθυμηθῆναι X, ὅτι ἐν καρδίᾳ πλήρει προεθυμήθησαν τῷ κυρίῳ, καὶ Δαυιδ ὁ βασιλεὺς εὐφράνθη μεγάλως. |
9
And the people rejoiced because of |
9 laetatusque est populus cum vota sponte promitterent quia corde toto offerebant ea Domino sed et David rex laetatus est gaudio magno |
9 Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy. |
9 And the people rejoiced over their freewill-offering, for with a heart of shalom they had made a freewill-offering to Yahweh, and David the King also rejoiced with great joy! |
(ט) וַיִּשְׂמְחוּ הָעָם עַל הִתְנַדְּבָם כִּי בְּלֵב שָׁלֵם הִתְנַדְּבוּ לַיהוָה וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה. |
9 וחדיו [כולה] עמא [דאיסריל] במוהבתא כולין מטל דבלבא שׁלמא יהבx אנין [דויד] קדם מריא ואף דויד X חדי חדותא רבתא [ושׁבח תשׁבחתא רורבתא למריא] |
9 And all the people [of
Israel] rejoiced for [all] |
10
καὶ εὐλόγησεν
[ὁ βασιλεὺς]
Δαυιδ τὸν κύριον
ἐνώπιον X X τῆς
ἐκκλησίας X
X λέγ
|
10
And [king] David
blessed the Lord before the X X congregation,
X X say |
10 et X benedixit Domino coram X universa multitudine et X ait benedictus es Domine Deus Israhel patris nostri ab aeterno in aeternum |
10
Wherefore David blessed the LORD before X X
all the congregation: and David said, Blessed be
thou, LORD God of Israel our father, |
10 Then David blessed Yahweh before the eyes of the whole assembly and David said, “You are blessed, Yahweh, God of our father Israel, from eternity and forever more. |
(י) וַיְבָרֶךְ דָּוִיד אֶת יְהוָה לְעֵינֵי כָּל הַקָּהָל וַיֹּאמֶר דָּוִיד בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָבִינוּ מֵעוֹלָם וְעַד עוֹלָם. |
10 וברך דויד למריא קדםX כולהון כנושׁתא [דאיסריל] ואמר דויד בריך אנת מריא אלהה דאיסריל אבון מן עלמא ועדמא לעלמא |
10 And David blessed LORD (JEHOVAH) before X all the assembly [of Israel], and David said: “Blessed are you, LORD (JEHOVAH) God of Israel, our father from eternity and unto eternity! |
11
σοί, κύριε, ἡ
μεγαλωσύνη
καὶ ἡ δύναμις
καὶ τὸ καύχημα
καὶ ἡ νίκη
καὶ ἡ |
11
Thine, O Lord, is the greatness, and the
power, and the glory, and the victory,
and the |
11
tua est Domine magnificentia et potentia et gloria atque victoria
et [tibi] |
11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all. |
11 To You, Yahweh, belongs the greatness and the mightiness and the beauty and the prominence and the majesty, indeed everything in the heavens and in the earth! To You, Yahweh, belongs the kingship, and you are lifted up above all as head. |
(יא) לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶתAB וְהַנֵּצַחAC וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץAD לְךָ יְהוָה הַמַּמְלָכָהAE וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ. |
11
מטל
דדילך הי מריא
רבותא וגנברותא
ותשׁבוחתא
[ויאיותא]
והדרא
ואיקרא מטל
דאנת [שׁליט]
X בשׁמיא
ובארעא דילך
[הי]
מריא
מלכותא ואית
|
11 For yours, LORD
(JEHOVAH), is the greatness and the power and the glory
[and the beauty] and the excellence
and the honor, because [you are authorized] X in Heaven and in
the Earth! Yours, [LORD] JEHOVAH, is the Kingdom, and you are
|
12 παρὰ X σοῦ X ὁ πλοῦτος καὶ ἡ δόξα, σὺ πάντων ἄρχεις, [κύριε ὁ ἄρχων πάσης ἀρχῆς], καὶ ἐν χειρί σου ἰσχὺς καὶ δυναστεία, καὶ ἐν χειρί σου, [παντοκράτωρ], μεγαλῦναι καὶ κατισχῦσαι τὰ πάντα. |
12
From X thee come X wealth and glory: thou, O
Lord, rulest over all, [the Lord x x of
all dominion], and in thy hand is strength and |
12
|
12 Both riches and honour come of X thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. |
12 Both the wealth and the honor are from Your presence, and you are governing in everything. Also, in Your hand are power and might, and it is in Your control to increase and to strengthen anyone. |
(יב) וְהָעֹשֶׁר וְהַכָּבוֹדAF מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל. |
12
ועותרא
ואיקרא מן קדמך
הו ואנת שׁליט
בכלמדם ודילך
הו חילא ו |
12 And wealth and honor
are from your presence, and you rule over all things, and x x
yours is the power and the heroism, and x xAG
you |
13 καὶ νῦν, κύριε, ἐξομολογούμεθά σοι καὶ αἰνοῦμεν τὸ ὄνομα τῆς καυχήσεώς σου. |
13 And now, Lord, we give thanks to thee, and praise thy glorious name. |
13 nunc igitur Deus noster confitemur tibi et laudamus nomen tuum inclitum |
13 Now therefore, our God, we thank thee, and praise thy glorious name. |
13 So now, our God, we are responding to You and praising Your beautiful name. |
(יג) וְעַתָּה אֱלֹהֵינוּ מוֹדִיםAH אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ. |
13 ואף השׁא [מריא] אלהן מודינן לך ומשׁבחין חנן לשׁמא דרבותך |
13 Also now, [LORD JEHOVAH] our God, we thank you and we glorify the name of your greatness! |
14
καὶ τίς εἰμι
ἐγὼ καὶ τίς
ὁ λαός μου,
ὅτι X ἰσχύσ |
14
But who am I, and what is my people, that we
have |
14
X quis ego et quis populus meus ut possimus haec
[tibi universa]
|
14
But who am
I, and what is
my people, that we should |
14 And yet who am I, and who is my people that we retained strength to make freewill-offerings like these? For everything is from You, and it is out of Your hand that we have given to You! |
(יד) וְכִי מִי אֲנִי וּמִי עַמִּי כִּי נַעְצֹר כֹּחַ לְהִתְנַדֵּב כָּזֹאת כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. |
14
מטל
דמנא אנא ומנא
עמי מטל דמן
|
14 For what am I and what
|
15 ὅτι πάροικοί ἐσμεν ἐναντίον σου καὶ παροικοῦντες ὡς πάντες οἱ πατέρες ἡμῶν· ὡς σκιὰ αἱ ἡμέραι ἡμῶν ἐπὶ γῆς, καὶ οὐκ ἔστιν ὑπομονή. |
15 for we are strangers before thee, and sojourners, as all our fathers were: our days upon the earth are as a shadow, and there is no remaining. |
15 peregrini enim sumus coram te et advenae sicut omnes patres nostri dies nostri quasi umbra super terram et nulla est mora |
15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. |
15 Indeed, we are visitors in Your presence, and tenants, like all our forefathers were. Our days upon the earth are like a shadow, and there is nothing to look forward to. |
(טו) כִּיגֵרִיםAI אֲנַחְנוּ לְפָנֶיךָ וְתוֹשָׁבִים כְּכָל אֲבֹתֵינוּ כַּצֵּל יָמֵינוּ עַל הָאָרֶץAJ וְאֵין מִקְוֶהAK. |
15
מטל
דחנן ממתלין
[חנן
בלהגא דקדרא]
ועמורא
חנן |
15 Because we are |
16 κύριε ὁ θεὸς ἡμῶν, πᾶν τὸ πλῆθος τοῦτο, ὃ ἡτοίμακα οἰκοδομηθῆναι οἶκον τῷ ὀνόματι τῷ ἁγίῳ σου, X ἐκ χειρός σού ἐστιν, καὶ σοὶ τὰ πάντα. |
16 O Lord our God, as for all this abundance which I have prepared that a house should be built to thy holy name, it is of thy hand, and all is thine. |
16 Domine Deus noster omnis haec copia quam paravimus ut aedificaretur domus nomini sancto tuo de manu tua est et tua sunt omnia |
16 O LORD our God, all this store that we have prepared to build thee an house for thine holy name X cometh of thine hand, and is all thine own. |
16 Yahweh our God, all this stuff which we have prepared to build for you a temple for the reputation of Your holiness, it is from Your hand, and everything belongs to You. |
(טז) יְהוָה אֱלֹהֵינוּ כֹל הֶהָמוֹןAN הַזֶּה אֲשֶׁר הֲכִינֹנוּ לִבְנוֹת לְךָ בַיִת לְשֵׁם קָדְשֶׁךָ מִיָּדְךָ היאAO וּלְךָ הַכֹּל. |
16
[וחנן
לך משׁבחינן]
מריא
אלהן |
16 [And you we praise,]
LORD (JEHOVAH) our God, |
17
καὶ ἔγνων, |
17
And I know, X |
17 X scio Deus meus quod probes corda et simplicitatem diligas unde et ego in simplicitate cordis mei laetus obtuli universa haec et X populum tuum qui hic reppertus est vidi cum ingenti gaudio tibi offerre donaria |
17 I know also, my God, that thou triest the heart, and hast pleasure in uprightnessX. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. |
17 I also know, my God, that You probe the heart, and righteous ones are what You delight-in. As for me, in the rightness of my heart I have made a freewill-offering of all these things, and now Your people, they have been found here; I have seen with joy them making freewill offerings to You. |
(יז) וְיָדַעְתִּי אֱלֹהַי כִּי אַתָּה בֹּחֵןAP לֵבָב וּמֵישָׁרִים תִּרְצֶהAQ אֲנִי בְּיֹשֶׁר לְבָבִי הִתְנַדַּבְתִּי כָל אֵלֶּה וְעַתָּה עַמְּךָ הַנִּמְצְאוּ פֹה רָאִיתִי בְשִׂמְחָהAR לְהִתְנַדֶּב לָךְ. |
17
וידע
אנא אלהי דאנת
בדק
לבא ובהימנותא
אנת |
17 And I know, my God,
that you examine the
heart and you |
18 κύριε ὁ θεὸς Αβρααμ [καὶ] Ισαακ καὶ Ισραηλ τῶν πατέρων ἡμῶν, φύλαξον ταῦτα ἐν X XAS διανοίᾳ καρδίας λαοῦ σου εἰς τὸν αἰῶνα καὶ κατεύθυνον τὰς καρδίας αὐτῶν πρὸς σέ. |
18 O Lord God of Abraham, [and] Isaac, and Israel, our fathers, preserve these things in the X X thoughtX of the heart of thy people for ever, and direct their hearts to thee. |
18
Domine Deus Abraham [et]
Isaac et Israhel patrum nostrorum custodi in aeternum hanc
voluntatem X
cordis |
18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: |
18 Yahweh, God of Abraham {and} Isaac and Israel our fathers, keep this forever as the framework of the heart {}of Your people, and set their heart on course toward Yourself. |
(יח) יְהוָה אֱלֹהֵי אַבְרָהָם ATיִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה זֹּאתAU לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹתAV לְבַבAW עַמֶּךָ וְהָכֵןAX לְבָבָם אֵלֶיךָ. |
18
מריא
אלהה דאברהם
[ו]דאיסחק
ודאיסריל אבהתן
טר הלין [כולהין]
|
18 ‘LORD (JEHOVAH),
God of Abraham, [and] of
Ishaq and of Israel, our fathers, keep [all] these things |
19
καὶ Σαλωμων
τῷ υἱῷ μου δὸς
καρδίαν ἀγαθὴν
ποιεῖν τὰς
ἐντολάς σου
καὶ τὰ μαρτύριά
σου καὶ τὰ
προστάγματά
σου καὶ τοῦ
|
19 And to Solomon my son give a good heart, to perform X X thy commandments, and to observe thy testimonies, and thine ordinances, and to [accomplish the] building of thy house X X X. |
19 X Salomoni quoque filio meo da cor perfectum ut custodiat mandata tua testimonia tua X caerimonias tuas et faciat universa et aedificet aedem cuius inpensas paravi |
19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. |
19 And to Solomon my son grant a heart of shalom to keep Your commands, your testimonies, and your statutes and to do them all and to build the basilica which I have prepared.” |
(יט)
וְלִשְׁלֹמֹה
בְנִי תֵּן
לֵבָב שָׁלֵם
לִשְׁמוֹר
מִצְוֹתֶיךָ |
אף לשׁלימון ברי הב לבא שׁלמא למטר פוקדניך וסהדותך וקימך ולמעבד כול [מדם דפקדת] ולמבנא ביתא דטיבת [מטול דנתקדשׁ שׁמך רבא ונשׁתבח בעלמא דברית קדם דחליך] |
also to Solomon my son
give a perfect heart to keep your
commandments and your testimonies and your |
20
καὶ εἶπεν Δαυιδ
πάσῃ τῇ ἐκκλησίᾳ
Εὐλογήσατε
X κύριον
τὸν θεὸν
|
20 And David said to the whole congregation, X Bless ye the Lord Xour God. And all the congregation blessed the Lord God of their fathers, and they bowed [the knee] and worshipped the Lord, and did obeisance to the kingBA. |
20
praecepit autem David universae ecclesiae benedicite X
Domino Deo |
20 And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down [their heads,] and worshipped X the LORD, and X the king. |
20 Then David said to the whole assembly, “{} bless Yahweh your God!” So the whole assembly blessed Yahweh, the God of their fathers, and they bowed down and laid prostrate before Yahweh and before their King. |
(כ) וַיֹּאמֶר דָּוִיד לְכָל הַקָּהָל בָּרְכוּ נָאBB אֶת יְהוָה אֱלֹהֵיכֶםBC וַיְבָרֲכוּ כָל הַקָּהָל לַיהוָה אֱלֹהֵי אֲבֹתֵיהֶם וַיִּקְּדוּBD וַיִּשְׁתַּחֲווּ לַיהוָה וְלַמֶּלֶךְ. |
20
ואמר
דויד לכלה |
20 And David said to all
the |
21
καὶ ἔθυσ |
21
And [David] sacrificed
to the Lord, and offered up whole-burnt-offerings to the Lord on
the morrow after the |
21 immolaveruntque victimas Domino et obtulerunt holocausta X X die sequenti X X tauros mille arietes mille agnos mille cum libaminibus suis et universo ritu abundantissime in omnem Israhel |
21 And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: |
21 |
(כא) וַיִּזְבְּחוּ לַיהוָה זְבָחִים וַיַּעֲלוּ עֹלוֹת לַיהוָה לְמָחֳרַת הַיּוֹם הַהוּא פָּרִים אֶלֶף אֵילִים אֶלֶף כְּבָשִׂים אֶלֶף וְנִסְכֵּיהֶם וּזְבָחִים לָרֹב לְכָל יִשְׂרָאֵל. |
21 ודבחו דבחא קדם מריא וקרבו עלותא קדם מריא מן בתר יומא הו תורא אלף ודכרא אלף ואמרא אלף ונוקיא סגי ואף להון דבחו דבחתא סגי בני איסריל סגי |
21 And they sacrificed sacrifices before LORD (JEHOVAH) and they offered burning offerings before LORD (JEHOVAH) after that day, one thousand bulls and one thousand rams and one thousand lambs and many drink offerings, also for themselves the children of Israel sacrificed many sacrifices. |
22
καὶ ἔφαγον καὶ
ἔπιον ἐναντίον
κυρίου ἐν ἐκείνῃ
τῇ ἡμέρᾳ μετὰ
χαρᾶς X καὶ
ἐβασίλευσαν
ἐκ δευτέρου
τὸν Σαλωμων
υἱὸν Δαυιδ
καὶ ἔχρισαν
[αὐτὸν]
τῷ κυρίῳ εἰς
|
22
And they ate and drank X joyfully that day
before the Lord: and they made Solomon the son of David king (a
second timeBE),
and anointed [him]
|
22 et comederunt et biberunt coram Domino in die illo cum grandi laetitia et unxerunt secundo Salomonem filium David unxerunt [autem] Domino in principem et Sadoc in pontificem |
22 And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest. |
22 |
(כב) וַיֹּאכְלוּ וַיִּשְׁתּוּ לִפְנֵי יְהוָה בַּיּוֹם הַהוּא בְּשִׂמְחָה גְדוֹלָה וַיַּמְלִיכוּ שֵׁנִית לִשְׁלֹמֹה בֶן דָּוִיד וַיִּמְשְׁחוּBF לַיהוָה לְנָגִיד וּלְצָדוֹק לְכֹהֵן. |
22
ואכלו
ואשׁתיו קדם
מריא ביומא
הו בחדותא רבתא
ואקימו במלכותאBG
X
לשׁלימון
ברה דדויד X
X ולצדוק
|
22 And they ate and they
drank before LORD (JEHOVAH) on that day in great joy, and they
established Solomon The Son of David in the Kingdom X, and they
|
23 καὶ ἐκάθισεν Σαλωμων ἐπὶ θρόνου Δαυιδ τοῦ πατρὸς αὐτοῦ καὶ εὐδοκήθη, καὶ ἐπήκουσαν αὐτοῦ πᾶς Ισραηλ· |
23 And Solomon sat upon the throne of his father David, and was highly honoured; and all Israel obeyed him. |
23 seditque Salomon super solium Domini in regem pro David patre suo et cunctis placuit et paruit illi omnis Israhel |
23 Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. |
23 |
(כג) וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְהוָה לְמֶלֶךְ תַּחַת דָּוִיד אָבִיו וַיַּצְלַח וַיִּשְׁמְעוּ אֵלָיו כָּל יִשְׂרָאֵל. |
23 ויתב שׁלימון על כורסי מלכותה דמריא למקם במלכותא חלף דויד אבוהי ואצלח ואשׁתמע לה כלה איסריל |
23 And Solomon sat down on the throne of the kingdom of LORD JEHOVAH to reign in the kingdom in the place of David his father, and he prospered, and all Israel was obedient to him. |
24 οἱ ἄρχοντες καὶ οἱ δυνάσται καὶ πάντες υἱοὶ τοῦ βασιλέως Δαυιδ πατρὸς αὐτοῦ ὑπετάγησαν αὐτῷ. |
24 The princes, and the mighty men, and all the sons of king David his father, were subject to him. |
24 sed et universi principes et potentes et cuncti filii regis David dederunt manum et subiecti fuerunt Salomoni regi |
24 And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. |
24 |
(כד) וְכָל הַשָּׂרִים וְהַגִּבֹּרִים וְגַם כָּל בְּנֵי הַמֶּלֶךְ דָּוִיד נָתְנוּ יָד תַּחַת שְׁלֹמֹה הַמֶּלֶךְ. |
24 וכלהון גנברא וכלהון בנוהי דמלכא דויד אשׁלמו לשׁלימון ברה |
24 And all the Mighty Men and all the sons of King David yielded to Solomon his son. |
25 καὶ ἐμεγάλυνεν κύριος τὸν Σαλωμων ἐπάνωθεν ἐναντίον παντὸς Ισραηλ καὶ ἔδωκεν αὐτῷ δόξαν βασιλέως, ὃ οὐκ ἐγένετο ἐπὶ παντὸς βασιλέως ἔμπροσθεν αὐτοῦ X X. |
25 And the Lord magnified Solomon over all Israel, and gave him royal glory, such as was not upon any king before him X X. |
25 magnificavit ergo Dominus Salomonem super omnem Israhel et dedit illi gloriam regni qualem nullus habuit ante eum rex Israhel |
25 And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel. |
25 |
(כה) וַיְגַדֵּל יְהוָה אֶת שְׁלֹמֹה לְמַעְלָה לְעֵינֵי כָּל יִשְׂרָאֵל וַיִּתֵּן עָלָיו הוֹד מַלְכוּת אֲשֶׁר לֹא הָיָה עַל כָּל מֶלֶךְ לְפָנָיו עַל יִשְׂרָאֵל. |
25 ואורבה מריא לשׁלימון לעל לעין כלה איסריל ויהב עלוהי זיוא דמלכותא דלחד מן מלכא דאיסריל דהוו קדמוהי לא דמא |
25 And LORD (JEHOVAH) exalted Solomon above the eyes of all Israel, and he put upon him the brightness of the Kingdom, the likes of which was upon none of the Kings of Israel before him. |
26 Καὶ Δαυιδ υἱὸς Ιεσσαι ἐβασίλευσεν ἐπὶ Ισραηλ |
26 And David the son of Jessae reigned over Israel forty years; |
26 igitur David filius Isai regnavit super universum Israhel |
26 Thus David the son of Jesse reigned over all Israel. |
26 |
(כו) וְדָוִיד בֶּן יִשָׁי מָלַךְ עַל כָּל יִשְׂרָאֵל. |
26 ודויד ברה דאישׁי אקים במלכותא לשׁלימון ברה על כלה איסריל |
26 And David the son of Iyshay established Solomon his son in the Kingdom over all Israel. |
27 ἔτη τεσσαράκοντα, ἐν Χεβρων ἔτη ἑπτὰ καὶ ἐν Ιερουσαλημ ἔτη τριάκοντα τρία. |
27 seven years in Chebron, and thirty-three years in Jerusalem. |
27 et dies quibus regnavit super Israhel fuerunt quadraginta anni in Hebron regnavit septem annis et in Hierusalem triginta tribus |
27 And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. |
27 And the days which he reigned over Israel were 40 years: In Hebron he reigned seven years, and in Jerusalem he reigned thirty three. |
(כז) וְהַיָּמִים אֲשֶׁר מָלַךְ עַל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה בְּחֶבְרוֹן מָלַךְ שֶׁבַע שָׁנִים וּבִירוּשָׁלִַם מָלַךְ שְׁלֹשִׁים וְשָׁלוֹשׁ. |
27 ויומתא דקם דויד במלכותא על כולה איסריל ארבעין שׁנין בחברון קם במלכותא שׁבע שׁנין ובאורשׁלם קם במלכותא תלתין ותלת שׁנין על כולה איסריל ויהודא |
27 And the days when David reigned in the kingdom over all Israel was forty years; in Khebruun he reigned in the kingdom seven years, and in Jerusalem he reigned in the kingdom thirty and three years over all Israel and Yehuda. |
28 καὶ ἐτελεύτησεν ἐν γήρει καλῷ πλήρης ἡμερῶν πλούτῳ καὶ δόξῃ, καὶ ἐβασίλευσεν Σαλωμων υἱὸς αὐτοῦ ἀντ᾿ αὐτοῦ. |
28 And he died in a good old age, full of days, in wealth, and glory: and Solomon his son reigned in his stead. |
28 et mortuus est in senectute bona plenus dierum et divitiis et gloria regnavitque Salomon filius eius pro eo |
28 And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. |
28 |
(כח) וַיָּמָת בְּשֵׂיבָה טוֹבָה שְׂבַע יָמִים עֹשֶׁר וְכָבוֹד וַיִּמְלֹךְ שְׁלֹמֹה בְנוֹ תַּחְתָּיו. |
28 ומית דויד ברה דאישׁי בסיבון טבן סאב וסבע יומי חיוהי וירב בעותרא דעלמא ובאיקרה וקם במלכותא שׁלימון ברה בתרה |
28 And David the son of Iyshay died in a good old age; he was old and the days of his life were full, and he had become great in the wealth of the world and in its honor, and Solomon his son reigned in the kingdom after him. |
29 οἱ δὲ λοιποὶ λόγοι τοῦ βασιλέως Δαυιδ οἱ πρότεροι καὶ οἱ ὕστεροι γεγραμμένοι εἰσὶν ἐν λόγοις Σαμουηλ τοῦ βλέποντος καὶ ἐπὶ λόγων Ναθαν τοῦ προφήτου καὶ ἐπὶ λόγων Γαδ τοῦ βλέποντος |
29 And the rest of the acts of David, the former and the latter, are written in the history of Samuel the seer, and in the history of Nathan the prophet, and in the history of Gad the seer, |
29 gesta autem David regis priora et novissima scripta sunt in libro Samuhel videntis et in libro Nathan prophetae atque in volumine Gad videntis |
29 Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, |
29 |
(כט) וְדִבְרֵי דָּוִיד הַמֶּלֶךְ הָרִאשֹׁנִים וְהָאֲחרֹנִים הִנָּם כְּתוּבִים עַל דִּבְרֵי שְׁמוּאֵל הָרֹאֶה וְעַל דִּבְרֵי נָתָן הַנָּבִיא וְעַל דִּבְרֵי גָּד הַחֹזֶה. |
29 ופתגמוהי דדויד מלכא דאיסריל קדמיא ואחריא הנון כתיבין בפתגמוהי דשׁמואיל נביא ובפתגמוהי דנתן נביא ובפתגמוהי דגד נביא |
29 And the words of David, King of Israel, the first and the last, those are written in the words of Shemueil the Prophet and in the words of Nathan the Prophet and in the words of Gad the Prophet |
30 περὶ πάσης τῆς βασιλείας αὐτοῦ καὶ τῆς δυναστείας αὐτοῦ καὶ οἱ καιροί, οἳ ἐγένοντο ἐπ᾿ αὐτῷ καὶ ἐπὶ τὸν Ισραηλ καὶ ἐπὶ πάσας βασιλείας τῆς γῆς. |
30 concerning all his reign, and his power, and the times which went over him, and over Israel, and over all the kingdoms of the earth. |
30 universique regni eius et fortitudinis et temporum quae transierunt sub eo sive in Israhel sive in cunctis regnis terrarum |
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. |
30 |
(ל) עִם כָּל מַלְכוּתוֹ וּגְבוּרָתוֹ וְהָעִתִּים אֲשֶׁר עָבְרוּ עָלָיו וְעַל יִשְׂרָאֵל וְעַל כָּל מַמְלְכוֹת הָאֲרָצוֹת. |
30 כולה מלכותה וגנברותה וזבנא דעברו עלוהי ועל איסריל ועל כל מלכות ארעה מטל דעבד דויד דשׁפיר קדם מריא ולא עבר מן כלמדם דפקדה כלהון יומתא דחיוהי |
30 All his kingdom and his heroism and the times that passed over him and over Israel and over all the kingdom of his land, because David did what is beautiful before LORD JEHOVAH, and he did not turn aside from anything that he commanded him all the days of his life. |
1or perhaps what might amount to county and neighborhood civilian leaders.
2Isa. 63:15 “Look down from the heavens and see from the mansion of your holiness and your beauty.” (NAW) cf. Ps 89:17.
3Isa.
64:11 “The house of our holiness and of our beauty,
where our fathers praised you…” (NAW) cf. Isa. 60:7,
2
Chron. 3:6, Ezek. 24:25
4Isa. 62:3 “You will be a crown of beauty in the hand of God …” (NAW) cf. Deut. 26:19, Isa. 52:1, Psalm 78:61
5Although, admittedly, it is not there in the Greek or Aramaic.
AMy
original chart includes the NASB, NIV, and ESV, but their copyright
restrictions have forced me to remove them from the
publicly-available edition of this chart. NAW is my translation, LXX
is Rahlfs’ edition, and Peshitta is the Leiden edition in
Hebrew letters. When a translation adds words not in the Hebrew
text, but does not indicate it has done so by the use of italics or
greyed-out text, I put the added words in [square brackets]. When
one version chooses a wording which is different from all the other
translations, I underline it. When a version chooses a
translation which, in my opinion, either departs too far from the
root meaning of the Hebrew word or departs too far from the grammar
form of the original text, I use strikeout. And
when a version omits a word which is in the original text, I insert
an X. I also place an X at the end of a word if the original word is
plural but the English translation is singular. Lower-case x’s
indicate words in an ancient version ommitted by their English
translators. I occasionally use colors to help the reader see
correlations between the various editions and versions when there
are more than two different translations of a given word.
BHebrew text is from https://he.wikisource.org/wiki/%D7%93%D7%91%D7%A8%D7%99_%D7%94%D7%99%D7%9E%D7%99%D7%9D_%D7%90_%D7%9B%D7%98/%D7%A9%D7%95%D7%A8%D7%95%D7%AA.
CThe Peshitta Holy Bible Translated, 3rd Ed. by Glenn David Bauscher copied from https://biblehub.com/hpbt/1_chronicles/29.htm © 2019 Lulu Publishing.
D“the one” is in the LXX and in Brenton’s Greek text, as is “for Himself” later in this verse. Brenton merely omitted them in his English translation.
E“the house-domain” is in the LXX and MT, but not in the Vaticanus.
FCf. other places where “God/Yahweh chose for Himself” - 1 Samuel 10:24, 2 Sam. 6:21.
GLXX & Syriac read “LORD” instead of “God.”
HRepeated from 22:5.
IThis is the first historical reference to this kind of palace/citadel/capitol/temple, and it is only in the Babylonian-influenced books of Chronicles, Nehemiah, Esther, and Daniel (but not Ezra or the reconstruction prophets).
J“Onyx stones” and “setting” are particularly mentioned in Exodus as part of the ornamentation of the priest’s breastplate and ephod (Exod. 25:7; 28:9, 20; 35:9, 27; 39:6, 13). “Onyx stones and setting” is one phrase in the Hebrew text, followed by the phrase “stones of antimony and embroidery.” (See Hebrew cantillation of this verse at https://hb.openscriptures.org/structure/OshbVerse/index.html?b=1Chr&c=29&v=2) Some English versions have attempted to repunctuate the Hebrew by rendering it “Onyx stones, stones for setting, and antimony and vareigated stones,” but this is not faithful to the Hebrew. Keil’s commentary says this kind of stone is beryl.
KThe only other place in the Bible that this precious stone is mentioned is Isaiah 54:11, but it occurs in two other passages describing makeup that a woman put around her eyes: 2 Ki. 9:30 & Jer. 4:30. The Latin translation is Stibium, which is why this element is abbreviated Sb in the periodic table of elements.
LThis word is translated “embroidered” by every English version in every other occurrence in the Bible (Jdg. 5:30; Ps. 45:15; Ezek. 16:10, 13, 18; 26:16; 27:7, 16, 24) except in Ezekiel 17:3, where it describes a bird’s plumage. Jerome’s translation “many-colored” in the Vulgate has influenced many other translators.
MHapex Legomenon, but the cognate ׁשׁׁש, which usually means “white linen,” is used in the sense of “whiteness” here to mean “white marble,” as in Esther 1:6 and Canticles 5:15.
NAll other Biblical use of this word refers to God’s making a special people for His own possession (Exod. 19:5; Deut. 7:6; 14:2; 26:18; Ps. 135:4; Mal. 3:17), except for one, and that is Ecclesiastes 2:8, which speaks of the special treasures of gold and silver that kings tend to collect, and this seems to be the meaning here, while the more frequently-used meaning is easily derived from this.
OLamsa translated “sacrifices” instead of “want.”
PThe only other occurrences of this word in the Bible are 3 in Leviticus and 9 in Ezekiel, all speaking of plastering, mortaring, or whitewashing, so gold-plating is a unique use of this word.
QThe more-ancient LXX, Vulgate, Arabic, and Aramaic versions all render this word singular. Although it is easy to imagine an editorial impulse to change “temples” to “temple,” it is hard to imagine every ancient translator doing the exact same thing.
RLamsa didn’t translate taratin zebenin either (but I may be missing something due to my limited knowledge of Aramaic).
SThis is an insertion by Brenton for his English translation, not in the Greek. The Rahlfs’ edition of the LXX skips the first half of this verse, but the Vaticanus, reflected in Brenton’s translation which follows, follows the MT exactly.
TLiterally “to fill his hand,” but this is a figure of speech meaning “to ordain” or “to consecrate.”
ULXX and Peshitta agree with the MT in using the same word for the first three officers, but they both use a different word for the fourth official. The Vulgate also uses a different word for the 4th sar than it did for the second and third in the list (although the Vulgate uses the same word for the first and fourth in the list.) This could point to the original text having a slightly different word to describe the leadership role of the king’s work, but the idea of leadership and representation is nevertheless not significantly different.
VTargums, Syriac, and Septuagint all read “Yahweh/LORD,” whereas MT and Vulgate read “God.” There is no contradiction, since it is the same God.
WA Persian gold coin weighing ca. 8.4 g. (.3 oz.) 128 grains troy, bearing the image of Darius I Hystaspes (ca. 500 BC) running with a bow and spear, and the back side has an irregular rectangle. It is also found in Ezra 2:69 & 8:27, and Neh. 7:70-72, and was a coin clearly in circulation among the Jews during and after the exile, although many commentators suggest that it may refer to some precursor to that coin here in 1 Chron. In the year 2023, I found one for sale on WalMart.com for $2,994.85, so 10,000 of those would cost about $30,000,000.00. Also, at this time, the U.S. dollar price of one pound of gold is about $29,000.00.
XThe Greek preserves the MT “were found.” The word “precious,” however, is not in either Rahlfs’ or Brenton’s editions of the Greek text. The LXX and MT is merely “stones,” and most English translators added the word “precious” to make better sense in English.
YLXX reads “Gershonite” like the MT, but Brenton’s Greek edition based on the Vaticanus Greek manuscript reads “Gedshonite,” although the Vaticanus and Alexandrinus actually read with the MT Gers-.
ZThis singular participle in the MT (“he who was found”) does not match the plural verb (“they gave”). The LXX & Vulgate and Peshitta therefore make the subject plural instead of singular. Targum (ודאשׁתכח) appears to be singular like the MT. Keil explained in his commentary, “sing. אִתּוֹ is to be taken distributively, and is consequently carried on in the plural, נָתְֽנוּ.”
AAThe contemporary English versions which usually omit the word “hand” (or sometimes translate it literally as “hand”) uncharacteristically translated it in a figurative sense of “care/custody,” which is fair, but the literal translation “upon the hand of” is quite suitable, because the jewels went from the giver’s hand onto the palm of Jehiel, and thence into the treasury.
ABThis word was used to describe the temple in 22:5 and elsewhere (Isaiah 64:11 “The house of our holiness and of our beauty, where our fathers praised you…” ~NAW, cf. Isa. 60:7, 2 Chron. 3:6, Ezek. 24:25), but it is also used of the beauty of God in heaven (Isaiah 63:15 “Look down from the heavens and see from the mansion of your holiness and your beauty.” ~NAW, cf. Psalm 89:17), of the beauty of the priests’ uniforms (Ex. 28:2 & 40 “for glory and beauty”), and the beauty of God’s people (Isaiah 62:3 “You will be a crown of beauty in the hand of God …” ~NAW, cf. Deut. 26:19, Isa. 52:1, Psalm 78:61)
ACThis word gets a wide range of translation. Strong’s elaborates: “goal, that is, the bright object at a distance travelled towards; hence (figuratively), splendor, or (subjectively) truthfulness, or (objectively) confidence; but usually (adverbially), continually (that is, to the most distant point of view): - alway (-s), constantly, end, (+ n-) ever (more), perpetual, strength, victory.” The most significant cross reference appears to be: 1 Sam. 15:29 "And also the Strength of Israel will not lie nor relent. For He is not a man, that He should relent." (NKJV, although the DSS and LXX don’t support this translation, so the NAW is different).
ADOSHB has the strongest disjunctive cantillation here, which would not support “the heavens and the earth belong to You” https://hb.openscriptures.org/structure/OshbVerse/index.html?b=1Chr&c=29&v=11 Most English versions reduplicate the Hebrew word “to you” in order to make sense of it after translating the ci causally (“because/for”), but sense can be made of the sentence without assuming that the copyist skipped one of two “to you” in a row by translating the ci emphatically (“indeed”).
AEHow striking for David the King to say that the position of King of the world belongs, not to himself, but to Yahweh!
AFcf. LXX of Genesis 31:16 “All the wealth and the glory which God has taken from our father, it shall be ours and our children's; now then do whatsoever God has said to thee.” (Brenton) God had given David “wealth and honor” (v.28) and would give the same to Solomon along with “increase” (1 Kings 10:23). These things come from God (Prov. 8:18, 22:4, Eccl. 5:18).
AGThe lower-case “x’s” indicate wording in the Syriac text which matches the MT text but which was skipped by Bauscher when he made the English translation. Lamsa did not skip these words (“in thy hand”) in his English translation of the Peshitta.
AHPsalm 35:18 likewise contains both verbs: “I will respond to You in the great congregation; with a staunch people I will praise You!” (NAW)
AIcf. Psalm 39:12 “Please listen to my prayer, Yahweh, and please give ear to my hollering. Do not give me the silent-treatment in response to my tears, because I am a visitor with You – a tenant like all my forefathers were.” (NAW)
AJHere, David is quoting from Job 8:9. He repeats the sentiment in his Psalms 102:11 & 144:4, and Solomon echoes it in Ecclesiastes 6:12 & 8:13.
AKIn the Pentateuch, this word means a “pooling” of water (Gen. 1:10; Exod. 7:19; Lev. 11:36), but in the prophets and writings, it is translated “hope” (Ezr. 10:2; Jer. 14:8; 17:13; 50:7). This could be expressing the sentiment of Hebrews 13:14-16.
ALLamsa inserts “and we are sojourners before thee.”
AMLamsa renders “people.”
ANThis word for “stuff/abundance” focuses on the chaotic nature of a large quantity of anything. I often translate it “commotion,” and it is also often translated “crowd/multitude.”
AOThe MT “it” (the subject of the second half of the verse) is feminine, whereas the words for “wealth” and “house” are masculine, so the Qere suggests lengthening the yod to make it a vav (הוּא) to make it masculine. An adjustment of that sort is pretty common in Hebrew – in verbs it’s called an ayin-yod weakness.
APDavid again quotes Job (the only book of the Bible written before David’s time that has this word with this meaning in it), this time 7:17-18 "What is man, that You should... test him every moment?” cf. 23:10 “But He knows the way that I take; When He has tested me, I shall come forth as gold.” (NKJV) David often referred to this action of God in his Psalms (Ps. 7:10; 11:4-5; 17:3; 26:2; 66:10; 81:8; 139:23; also Prov. 17:3).
AQAlternately, this could mean that God is righteous in “finding acceptable” those who have offered the sacrifices He prescribed for sin. (Leviticus repeatedly speaks of this concept: Lev. 1:4; 7:18; 19:7; 22:23, 25, 27; 26:43), but I think it means “to take delight” as it does in v.3.
ARThe Hebrew (and LXX) phrase “with joy” could conceivably modify “they gave freewill-offerings” (and that’s how the ESV and NLT render it), but the MT cantillation (https://hb.openscriptures.org/structure/OshbVerse/index.html?b=1Chr&c=29&v=11) groups it with “I saw,” and so do all the other English versions I have access to.
ASThe Lucian Rescription of the LXX doubles up on “intentions and thoughts” like the MT does, but Latin and Syriac have very different readings.
ATIt is unusual for the style of the writers of the Hebrew history books not to have “and’s” between every name in a list. Furthermore, it seems more than coincidental that every ancient version of this verse does have an “and” before “Isaac.” Perhaps it was in the original Hebrew, but was dropped out of the MT.
AUThe feminine singular form indicates the feminine singular “joy,” rather than the masculine singular “this wealth” or masculine plural “these things I freely offered.”
AVLXX, Peshitta, and Vulgate all omit this word, so the NASB and NIV followed suit. It doesn’t really add a meaning which is not covered by the word before (“intention/purpose/imagination/framework”) or the word after it (“heart”).
AWThis phrase seems to be an allusion to Gen. 6:5 “Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually” (NKJV)
AXThis is an allusion to 1 Samuel 7:3, cf. Psalm 119:133
AYWhere Bauscher skipped words in the Peshitta, Lamsa filled in as follows, “and now turn away our heart from evil, that we may not sin before thee,” which fits the sentiment of other undisputed scriptures, but that insertion is not in any other manuscript of 1 Chronicles known to this author.
AZLamsa translated better “statutes.”
BABrenton’s translation separates the two verbs and the two objects in English, as though the first action was done for God and the second action for King David, but the Greek is written like the Hebrew with “they bowed and prostrated themselves before the Lord and before the king.”
BBPeshitta, Vulgate, and Septuagint all do not appear to have this word. It would usually be translated “Please” or “Now,” so it does not change the command David gave.
BCSyriac agrees with “your God,” but Latin and Greek read “our God.” The difference is not significant.
BDEvery time that this verb “bowed” occurs in the Bible, it is in conjunction with the other verb “worshiped/bowed/prostrated.” Every time it occurs in the books of Samuel, is is accompanied by the phrase “nose to the ground.” Perhaps it is the act of getting down on the ground before lying prostrate in reverence.
BENot in Vaticanus, but in Brenton’s compilation of the LXX.
BFTargums add the direct object “him” (reduplicating the הו at the end of the Hebrew word) as do LXX and Vulgate, but not Syriac.
BGSyriac and Vaticanus omit “a second time” as does the Arabic, but it is in the Latin and Greek. For an image of this verse in the Vaticanus, see https://digi.vatlib.it/view/MSS_Vat.gr.1209, p.521, top of the next-to-last column. Brenton, however, included it in his Greek edition, perhaps copying it from Alexandrinus instead (which see https://archive.org/details/TheCodexAlexandrinusV.2/page/n195/mode/2up?view=theater – although that image is dreadfully poor quality).