1 Chronicles 29:2

1Ch 29:2 Now I have prepared with all my might for the house of my God the gold for [things to be made] of gold, and the silver for [things] of silver, and the brass for [things] of brass, the iron for [things] of iron, and wood for [things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.

Ver. 2. Now I have prepared.] This he speaketh not of vainglory, but to God’s glory, {1Ch 29:10} and for the good example of his princes and people. Of Vespasian it is said that he was imperio maximus, exemplo maior, and that he did segnes exemplo incitare saepius quam coercere, {a} prevail with his subjects most of all by his own good practice. David did so much more; he knew well that examples are the best lectures, and virtue the best example.

Onyx stones.] These are white stones, like the white of a man’s nail, whence also they have their name.

Glistering stones.] Heb., Stones of ornament: lapides fuci, Vatablus rendereth it: qui scilicet intuentibus fucum facerent, saith A Lapide, stones that deceive the beholders with seeming shows: such as are agates: you would think that there were in them the pictures of trees, of birds, of swimming islands, &c. Stones "of fair colours" such stones are called in Isa 54:11.

And all manner of precious stones.] Whereof see Exo 28:17-21 Eze 28:13; Plin. Nat. Hist. passim, Rueum de Gemmis, &c.

And marble stones in abundance.] The Vulgate hath it, Et marmor Parium abundantissime. Paros is an island - one of the Cyclades - that yieldeth the best marble: no question but David had provided the very best of the best for this use, to be foundation stones. {1Ki 5:17}

{a} Tacit., lib. ii., Hist.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 29:2-4. I have prepared with all my might — He did not intend to throw all the burden upon them, nor that it should be built wholly by the contributions of the people, although intended for their benefit; but he himself contributed to the erection of it to the uttermost of his power. Work for God must be done with all our might, or we shall bring nothing to pass in it. Onyx-stones, and stones to be set — Diamonds, or emeralds, or rubies, or any of those precious stones which are usually set in rings or such things. Of my own proper good — Of that which I had reserved as a peculiar treasure for my own use, after I had separated those things which I had devoted to God. Three thousand talents of the gold of Ophir — Which was accounted the best and purest gold. By this it appears probable that the hundred thousand talents, mentioned 1Ch 22:14, were of an inferior kind of gold. To overlay the walls of the house — The walls of the temple with gold, and of the rooms adjoining to it with silver, beaten out into plates, and put upon the cedar and other materials in different places, as was judged most fit.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 2. And marble stones] אבני שיש abney shayish, which the Vulgate translates marmor Parium, Parian marble. Paros was one of the Cyclade islands, and produced the whitest and finest marble, that of which most of the finest works of antiquity have been made. That the word shaish means marble is probable from the Chaldee, which has אבני מרמורייה abney marmoraiyah, marble stones. Josephus says that the temple was built of large blocks of white marble, beautifully polished, so as to produce a most splendid appearance. - Jos., De Bell. Jud., lib. v., c. 5, s. 2.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) Now I have prepared.—And with all might have I prepared (1Ch_22:14; comp. also Deu_6:5; Deu_28:9).

The gold for things to be made of gold.—Literally, the gold for the gold, and the silver for the silver, &c. (Comp. 1Ch_28:14.)

Onyx (shôham).—So Vulg. The LXX. keeps the Hebrew word Σοάμ. (See Gen. ii 12; Exo_25:7; Exo_28:9; Exo_28:20; Job_28:16.) The uncertainty of meaning is illustrated by the fact that the LXX. in various passages translates shôham by onyx, beryl, sardius, emerald, and sapphire.

Stones to be set (’abnê millû’îm).—Stones of settings; strictly, fillings; LXX., πληρώσεως (Exo_25:7; Exo_35:9).

Glistering stones, and of divers colours.—Literally, stones of pûk and riqmâh. Pûk is the pigment used by Eastern ladies for darkening the eyebrows and lashes (kohl: 2Ki_9:30). It here seems to denote the colour of the stones in question. Perhaps some kind of decorative marble is intended (comp. Isa_54:11). Riqmâh stones are veined or variegated marbles, or, perhaps, tesselated work (comp. Eze_17:3; Jdg_5:30). The LXX. renders the phrase “costly and variegated stones.”

All manner of precious stones.—2Ch_3:6.

Marble stones.—Stones of shàyish, a word only read here. It means white marble. The LXX. and Vulg. have Parian marble, but the Targum simply marmora, “marbles.” (Comp. Est_1:6; Son_5:15, where shêsh is equivalent to the present form.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. with all my might] Cp. 1Ch_22:14, in my affliction (R.V.).

the gold for things to be made of gold] R.V. the gold for the things of gold.

onyx] R.V. mg. beryl. Cp. Gen_2:12 (R.V. mg. beryl).

glistering stones] R.V. stones for inlaid work (Hebrew, “stones of pûch”). Cp. Isa_54:11, I will lay thy stones with fair colours (Hebrew, “with pûch”). Glister is an old form of glisten.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now I have prepared with all my might for the house of my God,.... According to the utmost of his ability for the building and decorating of it:

the gold for the things to be made of gold; as the candlesticks, shewbread tables, &c.

and the silver for things of silver; as for basins, &c.

and the brass for things of brass; as the brasen altar, brasen laver:

and iron for things of iron; for nails, hinges, &c.

and wood for things of wood; for rafters, ceilings, floors, &c.

onyx stones; the Targum, stones of beryl: and stones to be set; other precious stones to be set in gold and silver:

glistering stones; the Targum, emeralds; the word is used for stibium, or black lead, with which women painted their eyes; and so may signify black stones, like black lead; as white marble is after mentioned, perhaps black is here meant, or such stones Solomon paved the ways with leading to Jerusalem (y): but as such stones are not very glistering, there seems to be no reason for such an epithet; unless the stone "phengites" should be meant, which was a clear bright stone, and served for looking glasses. Domitian the Roman emperor, when under suspicion of being murdered by persons he had offended, garnished the porticos of his palace with this stone, which was of such brightness, that by the images formed in it he could see what was behind him (z); and so Lucian speaks (a) of Astarte having a splendid stone about her, called which in the night gave much light to the temple, but shone weakly in the day time, and looked like fire:

and of divers colours; that is, stones of various colours, as jaspers, amethysts, &c. Kimchi interprets it of embroidered clothes, and garments of needlework, and in these precious stones were sometimes inserted:

and all manner of precious stones; as pearls, diamonds, &c. it is hard to say what all these precious stones were for; Jarchi and Kimchi think they were to decorate the walls overlaid with gold, in which they were set; it is certain they were for garnishing and beautifying the house, see Ch2 3:6.

and marble stones in abundance; for pillars, tables, and pavement, as Jarchi; this was Parian marble, according to the Septuagint and Vulgate Latin versions; the whitest of marble (b), found the island of Paros, and which agrees with the word here used.

(y) Joseph. Antiqu. l. 8. c. 7. sect. 4. (z) Sueton. Vit. Domitian. c. 14. Vid. Plin. Nat. Hist. l. 36. c. 22. Isidor. Origin. l. 16. c. 4. (a) De Dea Syria. (b) "----Pario marmore purius." Horat. Carmin. l. 1. ode 19.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 2Ch 3:6 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Onyx, or "emeralds." (Calmet) --- Septuagint, "soom," form the Hebrew shoham. --- Alabaster. Hebrew puc. (Haydock) --- The dark paint used for the eyes, has the same name, 4 Kings ix. 30., and Jeremias iv. 30. Yet the stibium or stimmi, or alabaster, mentioned by Pliny, ([Natural History?] xxxiii. 6.) was of a sliver colour, but not transparent. The stone here specified was probably alabaster, as it was used for the pavement. There is a very fine species at Damascus, and in Arabia, which was much sought after to decorate buildings. (Calmet) --- Chaldean has "emeralds." Septuagint, "stones of perfection, rich and various, and every precious stone, and much Parion." (Haydock) --- But [in] Isaias liv. 11, they translate the same term, "carbuncle." (Calmet) --- The stone might resemble the agate, which is beautifully shaded with clouds and other fanciful figures. (Tirinus) --- Paros: this is taken from the Septuagint. Hebrew has simply, "and stones of ssiss." (Haydock) --- Whether it denote the isle of Chio, or that of Chitis, in the Red Sea, the former famous for marble, and the latter for topaz; or it may refer to Sais, a city of Egypt, which had most beautiful porphyry. (Pliny, [Natural History?] xxxvi. 7., and xxxvii. 8.) --- But Paros, one of the Cyclades, was most renowned for its white marble. (Pliny xxxvi. 5.) --- Josephus (Jewish Wars vi. 6.) informs us, that the temple was built of large white marble stones; so that it appeared, at a distance, to be covered with snow. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Stones to be set; diamonds, or emeralds, or rubies, or any of those precious stones which are usually set in rings or such things.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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

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

1. Stones to be set or (Exo_25:7 Exo_35:9, Exo_35:27; the

2. feminine form of the same word is found in. (Exo_28:17, 20 39:13) The other meanings of this word are inauguration to the priest"s office, (Lev_8:33) and the sacrifice of inauguration. (Lev_7:37)

3. Glistering stones; Gesenius says this is the same root with fukov, seaweed. From this seaweed an alkaline pigment was prepared, which came to be called by the same word. This Hebrew word also meant a "dye" made from stribium, the Latin name of antimony (Septuagint, stimmi: Vulgate, stibium), with which Hebrew women stained their eyelashes (see 2Ki_9:30; Isa_54:11; Jer_4:30) Gesenius

would translate here "stones of pigment," and understands them to mean possibly marble for covering, as though with a solid paint, the walls.

4. Stones of divers colours; hmqri. This word, which means "variegated," is only in this passage applied to stones. It is applied once to the feathers of the eagle; (Eze_17:3) but almost always to needlework or garments, often being translated in the Authorized Version as "broidered" (Judges Psa_45:15; Eze_16:10, Eze_16:13, 18 26:16 27:7, 16, 24)

5. All manner of precious stones. The feminine form, hrqyi. The simplest idea of the word is "heavy," thence precious, dear, rare (2Sa 5:31 2Sa_7:9 2Sa_10:2; 1Ch_20:2; 2Ch_3:6 2Ch_9:1; Job_28:16 Job_31:26; Pro_1:13 Pro_3:15; Isa_28:16; Eze_28:13; Dan_11:38)

6. Marble stones; vyiv," the elementary idea of which is whiteness. This word is found only here; Septuagint and Vulgate, "Parian marble." A word akin (vve), meaning also "white marble" is found in Est_1:6; Song of Son_5:16. The further treatment of these stones will be found on 2Ch_3:6.

Vers. 2-9.

A pattern for religious devotion.

There is much religious feeling that fails of fruitfulness. It resembles often the fragrant blossom of the early spring on the fruit tree, and which promises well even beyond the time of the setting, but still fails most disappointingly of bringing fruit to perfection. These failures are generally easily traceable in each successive instance to their proper cause. But when so traced the mischief is done, the forfeiture is suffered, and the wisdom comes all too late. The real composition of genuine religious devotion, the elements necessary to practical religious devotion, are well illustrated in this series of verses. They have much in common with the characteristic marks of Christian compassion. Either of these principles is very often found to pine, just as though for want of stamina. To prevent this disappointment and waste would be to add an incalculable amount to the growth of goodness and to the benefit of the world. And the pattern good for religious devotion exhibited to us here shows the following characteristics:

I IT SEEKS AN INDIVIDUAL OBJECT. The house to be builded for the Lord, the temple, is now the thought of David"s heart and the object of what remains to him of earthly life. And of this he might truly say in the language used long after by St. Paul, "This one thing I do." This was confessedly in David"s time, and from the point of view of his nation, a very great enterprise; yet it was one thing to think of and another to do. How much time and feeling and earnestness are frittered away, counting for nothing except mournful moral reflection in the retrospect, with those who wait to do anything until they might, as they fondly imagine, do all, or, if not all, might embrace a very large compass in their beneficent aspiration I Universal observation rebukes the large foible. The useful men have been those who have steadily and with determination pursued one thing at the time. This is the first healthy sign of religious devotion, when with heart and hand it weds itself to one object of zeal and pursuit. Concentration of purpose, of affection, of energy, is as much the secret of great usefulness directed to the very highest ends as it is of that poor travesty of it, earthly success, so often mistaken and mishonoured as the equivalent of usefulness.

II IT STUDIES ITS OBJECT WITH DISCRIMINATING, PAINSTAKING CARE. We are often tempted to buy off individual responsibility by doing just what others do, and giving just what others give, and suffering ourselves to be borne on the general stream of opinion, or on the old stream of opinion, as though no individual judgment, or conscience, or conviction were possible to us. This, however, is the very opposite of what we do when we feel our own individual interest to be concerned. If we are to give reality and honesty to God"s work and grace and finish to our work for man, for Christ"s sake, it must be by this latter "rule" that we are guided. And very lovingly and heartily must we resign ourselves to its methods. How carefully David had surveyed in thought the whole and every part of the one work to which he had "set his affection "l The gold, and silver, and brass, and iron, and wood, and onyx stones, and glistering stones, and stones of divers colours, and all manner of precious stones, and marble stones in abundance, all the variety of them had been imagined and provided for, or all the weight and purity of the metal had been measured and contracted for. Thought and discrimination and pains had been spared in nothing of all these. The circumspection and minuteness of care and fond anxiety which men know so well to spend on themselves and their own transient, temporal interests, David now spends on the work of God. Such exercise of religious devotion throws thrilling interest and unwonted animation into any holy work, and invokes with unerring importunity Heaven"s abounding blessing.

III IT PURSUES ITS ANXIOUS PREPARATIONS, AND, IF NECESSARY, PURSUES THEM FOR A LONG TIME IN SILENCE, OR IN COMPARATIVE SILENCE. Nothing less needs ostentation, nothing less warrants display, than our work for God. When any man is deeply conscious that it is God"s work that he has in hand, then he feels it is God"s glory that he has at heart, and this dispenses with all craving for notice and applause. This latter is poor food for any one whomsoever who has already known and tasted the other. Now, the case of David at the present time was such that what he was doing must needs have been known. It could not have been hidden in his own heart or anywhere else. Yet it is plain that he had for some time been patiently, and with no needless publicity, making his zealous preparations. He was certainly far from finding himself in the position of Noah when planning and building the ark the object of ridicule, hindrance, and jeering of the people. No, nor, on the other hand, is he continually sounding the trumpet and calling attention to himself and his doings. But now the ripe moment had come when the loving and patient preparations of one must be handed over, not exactly to another, but into the trust of the representatives of a nation as well It was a moment when it was needful that the deeds and the purposes of David should no longer simply escape into the knowledge of others, but be formally and solemnly announced to all a listening people. The work of Christ in the world loved silence, patience, hiddenness long time. Neither he nor his kingdom nor his chiefest servants "come with observation," nor live "with observation;" yet the longer the delay and the humbler the obscurity, the more effective and heart-stirring will the final "manifestation" be. The self-denial, the deep interest, the long labour of the humblest faithful servant will be proclaimed before a kingdom and in a kingdom which shall have gathered all others into itself, and by the King of kings himself.

IV IT GIVES OF ITS OWN SUBSTANCE. The temptation is great with some leaders of the people merely to lead, to direct, to administer. And when this is the case the deficiency will very generally express itself somewhere before long. Enthusiasm will be wanting in the followers. In their minds an irresistible sense of unreality will get awakened. With a good conscience, indeed, David can appeal to the liberality of others by a simple reference to his own example. "Of his own proper good," i.e. "private substance," he had contributed largely. The influence of such an announcement is at least twofold.

1. It attests the honesty of the leader.

2. It speaks more strongly than any words could urge the powerful,sometimes omnipotent, stimulus of example.

V IT OWNS TO AN INTRINSIC ZEAL IN APPEALING TO OTHERS. One can almost imagine David saying to himself, after all that he has thought, prepared, done, still this further, "Woe is to me if I do not testify with my dying lips, and testify in this way by appealing earnestly to others!" True enough, there is preaching that is of the weakest. Its feeble tones, its timid essaying of its vocabulary, its apologetic style, bespeak its insincerity, at all events its untrustworthiness. It has no ring about it. But the devotion that is real is confident in itself. If it sometimes seem to overstep the threshold of moderation, it is ashamed to stay this side of it. The very best zeal for inflaming others is that which consumes self. So the "greater Son of David" came to a time when the truest utterance of his pure life was this, "The zeal of thine house hath eaten me up." The highest Christian devotion has never failed to find this voice: "Who is willing to consecrate his service this day unto the Lord?" Who is willing to consecrate himself this day unto the Lord? Who is willing "to fill his hand," and bring such handful to the Lord? These are the appeals that are likely to be heard by all classes of men, the rich and the poor, people and princes. And they sound the keynote; they constitute themselves just the watchword; joy is awakened unfeigned in every heart; praise leaps to the lips of all. Then men "offer willingly and with perfect heart." The scene an inspiration itself would not have had its place on the page of God"s Word, but for the religious devotion, real, practical, of which David unconsciously offers us an illustrious example, model lesson.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

My might - Work for God must be done with all our might, or we shall bring nothing to pass in it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Now I have prepared with all my might for the house of my God,.... According to the utmost of his ability for the building and decorating of it:

the gold for the things to be made of gold; as the candlesticks, shewbread tables, &c.

and the silver for things of silver; as for basins, &c.

and the brass for things of brass; as the brasen altar, brasen laver:

and iron for things of iron; for nails, hinges, &c.

and wood for things of wood; for rafters, ceilings, floors, &c.

onyx stones; the Targum, stones of beryl: and stones to be set; other precious stones to be set in gold and silver:

glistering stones; the Targum, emeralds; the word is used for stibium, or black lead, with which women painted their eyes; and so may signify black stones, like black lead; as white marble is after mentioned, perhaps black is here meant, or such stones Solomon paved the ways with leading to Jerusalem (y): but as such stones are not very glistering, there seems to be no reason for such an epithet; unless the stone "phengites" should be meant, which was a clear bright stone, and served for looking glasses. Domitian the Roman emperor, when under suspicion of being murdered by persons he had offended, garnished the porticos of his palace with this stone, which was of such brightness, that by the images formed in it he could see what was behind him (z); and so Lucian speaks (a) of Astarte having a splendid stone about her, called which in the night gave much light to the temple, but shone weakly in the day time, and looked like fire:

and of divers colours; that is, stones of various colours, as jaspers, amethysts, &c. Kimchi interprets it of embroidered clothes, and garments of needlework, and in these precious stones were sometimes inserted:

and all manner of precious stones; as pearls, diamonds, &c. it is hard to say what all these precious stones were for; Jarchi and Kimchi think they were to decorate the walls overlaid with gold, in which they were set; it is certain they were for garnishing and beautifying the house, see Ch2 3:6.

and marble stones in abundance; for pillars, tables, and pavement, as Jarchi; this was Parian marble, according to the Septuagint and Vulgate Latin versions; the whitest of marble (b), found the island of Paros, and which agrees with the word here used.

(y) Joseph. Antiqu. l. 8. c. 7. sect. 4. (z) Sueton. Vit. Domitian. c. 14. Vid. Plin. Nat. Hist. l. 36. c. 22. Isidor. Origin. l. 16. c. 4. (a) De Dea Syria. (b) "----Pario marmore purius." Horat. Carmin. l. 1. ode 19.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

onyx stones and filling stones on the model of the Tabernacle (Ex. 25:7): “Onyx stones and filling stones, etc.”

carbuncle stones and embroidery, and all precious stones to put onto the golden walls and into the silver vessels.

and marble stones for the pillars, for the tables, and for the floor.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.