Notes on the Bible, by Albert Barnes, [1834], at sacred-texts.com
The palace - The original word here used is the Hebrew form of a Persian word, and generally designates the residence of the Persian monarch Est 1:2, Est 1:5; Est 2:3, Est 2:8; Neh 1:1; Dan 8:2. It is only here and in Ch1 29:19 that it is applied to the temple.
Glistering stones - Rather, "colored stones;" or, "dark stones" - stones of a hue like that of the antimony wherewith women painted their eyes.
Marble stones - or, "white stones" - perhaps "alabaster," which is found near Damascus. On the use made of the "stones" in building the temple, see Ch2 3:6 note.
Of mine own proper good - i. e., from his own private estate. He makes the offering publicly in order to provoke others by his example Ch1 29:5.
The numbers here have also suffered to some extent from the carelessness of copyists (compare the Ch1 22:14 note). The amount of silver is not indeed improbable, since its value would not exceed three millions of our money; but as the gold would probably exceed in value thirty millions, we may suspect an error in the words "three thousand."
To consecrate his service - literally, as in the margin, "to fill his hand," i. e., "to come with full hands to Yahweh." The words contain an appeal to the assembly for voluntary offerings.
The word here translated "dram" is regarded by most critics as the Hebrew equivalent of the Persian "daric," or ordinary gold coin, worth about 22 shillings of British money (circa 1880's). Not, however, that the Jews possessed darics in David's time: the writer wished to express, in language that would be intelligible to his readers, the value of the gold subscribed, and therefore he translated the terms employed in his documents, whatever they were, into terms that were in use in his own day. The doric became current in Palestine soon after the return from the captivity Ezr 2:69; Ezr 8:27; Neh 7:70-72.
Compare Exo 35:27. The same spirit prevailed now as at the setting up of the tabernacle. Each offered what he had that was most precious.
The people rejoiced for that they offered willingly - i. e., the munificence of the princes and officers Ch1 29:6 caused general joy among the people.
Keep this forever ... - i. e., "Preserve forever this spirit of liberal and spontaneous giving in the hearts of Thy people, and establish their hearts toward Thee."
Worshipped the Lord, and the king - The same outward signs of reverence were accorded by the customs of the Jews (as of the Oriental nations generally) to God and to their monarchs (see Kg1 1:31). But the application of the terms to both in the same passage, which occurs nowhere in Scripture but here, is thought to indicate a time when a long servitude under despotic lords had orientalized men's mode of speech.
With their drink offerings - i. e., with the drink-offerings appropriate to each kind of burnt-offering, and required by the Law to accompany them (see Num 15:5, Num 15:7,Num 15:10, etc.).
Sacrifices - or, "thank-offerings," as the same word is translated in Ch2 29:31; Ch2 33:16. Of "peace-offerings for thanksgivings" only a small part was the priest's; the sacrificer and his friends feasted on the remainder Lev 7:15, Lev 7:29, Lev 7:34.
King the second time - Solomon's first appointment was at the time of Adonijah's rebellion (marginal reference). As that appointment was hurried and, comparatively speaking, private, David now thought it best formally to invest Solomon a second time with the sovereignty, in the face of all Israel. For a similar reason a second and public appointment of Zadok alone to the high priest's office took place. Abiathar was not as yet absolutely thrust out; but it may be doubtful whether he was ever allowed to perform high priestly functions after his rebellion Kg1 1:7; Kg1 2:27.
The throne of David is called here "the throne of the Lord," as in Ch1 28:5 it is called "the throne of the kingdom of the Lord," because God had set it up and had promised to establish it.
See Kg1 1:1 note.
On the character of the works alluded to, see Introduction to Chronicles.
Gad the seer - Gad is not given here the same title as Samuel. Samuel's title is one, apparently, of higher dignity, applied only to him and to Hanani Ch2 16:7, Ch2 16:10. Gad's is a far commoner title; it is applied to his contemporaries Asaph Ch2 29:30, Heman Ch1 25:5, and Jeduthun Ch2 35:15, to Iddo Ch2 9:29; Ch2 12:15, to Jehu, the son of Hanani Ch2 19:2, and to the prophet Amos Amo 7:12. When "seers" are spoken of in the plural, it is the term almost universally used, only one instance Isa 30:10 occurring to the contrary.
The times that went over him - i. e., the events that happened to him. Compare Psa 31:15.
All the kingdoms of the countries - The kingdoms, i. e., of Moab, Ammon, Damascus, Zobah, etc. See the full phrase in Ch2 17:10. Some account of these kingdoms would necessarily have been given in any history of David's reign.