1 Chronicles 29:3
Moreover, because I have set my affection to the house of my God, I have of my 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.
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(3) I have set my affection to the house.1Chronicles 28:4 (he liked, rāçāh: Psalm 26:8).

I have of mine own proper good, of gold and silver.—I have a personal property in gold and silver. For the word sĕgullāh, peculium, see Exodus 19:5.

I have giveni.e., I give (1Chronicles 21:23).

Over and above (lĕma‘lāh).1Chronicles 22:5.

All that I have prepared.—The Hebrew again omits the relative. (Comp. 1Chronicles 15:12.)

29:1-9 What is done in works of piety and charity, should be done willingly, not by constraint; for God loves a cheerful giver. David set a good example. This David offered, not from constraint, or for show; but because he had set his affection to the house of God, and thought he could never do enough towards promoting that good work. Those who would draw others to good, must lead the way themselves.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 1 Chronicles 29:5. 3, 4. Moreover … I have of mine own proper good, &c.—In addition to the immense amount of gold and silver treasure which David had already bequeathed for various uses in the service of the temple, he now made an additional contribution destined to a specific purpose—that of overlaying the walls of the house. This voluntary gift was from the private fortune of the royal donor, and had been selected with the greatest care. The gold was "the gold of Ophir," then esteemed the purest and finest in the world (Job 22:24; 28:16; Isa 13:12). The amount was three thousand talents of gold and seven thousand talents of refined silver. Of mine own proper good; of that which I have reserved as a peculiar treasure to my own use, after I had separated those things which I had devoted to God. Moreover, because I have set my affection to the house of my God,.... Had a good will to it, and was earnestly desirous of having it built, and that in a grand manner:

I have of my own proper good; which he had treasured up for his own use:

of gold and silver, even that I have given to the house of my God; to build or ornament it, or make vessels for it:

over and above all that I have prepared for the holy house; for the building of the temple, which is made mention of in the preceding chapter.

Moreover, because I have set my {b} 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,

(b) His great zeal for the furtherance of the temple made him spare no expenses, but to bestow his own peculiar treasure.

3. Moreover] R.V. Moreover also.

I have of mine own proper good] R.V. Seeing that I have a treasure of wine own.

which I have given] R.V. I give it. The point of 1 Chronicles 29:3-5 is missed in A.V. owing to the unfortunate translation of 1 Chronicles 29:3. David announces that he will give from his private fortune (1 Chronicles 29:3) a heavy contribution (1 Chronicles 29:4), and challenges the chief men to follow his example (1 Chronicles 29:5).Verse 3. - Translate, And, moreover, because of my delight in the house of my God, what I have as mine own treasure of gold and of silver I have given to the house of my God, over and above all I have prepared for the holy house. The word סְגֻּלָּה, on the seven other occasions of its use (Exodus 19:5; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18; Psalm 135:4; Ecclesiastes 2:8; Malachi 3:17), is found in the Authorized Version as "peculiar treasure" or "special treasure" and once "jewels," but in every instance it is evident that the specialness denoted is at one with the idea of the affection that is borne by a person to his own possession and property. And (the pattern) for the altar of incense of pure gold by weight. In the second member of the verse, at the close of the enumeration, תּבנית, from 1 Chronicles 28:11, 1 Chronicles 28:12, is again taken up, but with ל, which Berth. rightly takes to be nota accus.: and (gave him) "the model of the chariot of the cherubim of gold, as spreading out (wings), and sheltering over the ark of the covenant of Jahve." הכּרוּבים is not subordinated in the genitive to המּרכּבה, but is in explanatory apposition to it. The cherubim, not the ark, are the chariot upon which God enters or is throned; cf. Psalm 18:11; Psalm 99:1; Exodus 25:22. The conception of the cherubim set upon the golden cover of the ark as מרכּבה is derived from the idea על־כּרוּב ירכּב, Psalm 18:11. Ezekiel, it is true, saw wheels on the throne of God under the cherubim (Ezekiel 1:15., 26), and in accordance with this the lxx and Vulg. have made a cherubim-chariot out of the words (ἅρμα τῶν Χερουβίμ, quadriga cherubim); but as against this Berth. rightly remarks, that the idea of a chariot of the cherubim does not at all appear in the two sculptured cherubim upon the ark, nor yet in our passage. לפרשׂים (without the article, and with ל) Berth. thinks quite unintelligible, and would alter the text, reading והסּככים הפּרשׂים, because the two participles should be in apposition to הכּרוּבים. But this is an error; for neither by the meaning of the words, nor by the passages, 2 Chronicles 5:8; Exodus 25:20; 1 Kings 8:7, are we compelled to make this alteration. The two first-mentioned passages prove the opposite, viz., that these participles state for what purpose the cherubim are to serve. וסככים לפרשׂים have the signification of כּנפים פּרשׂי הכּרוּבים והיוּ, "that the cherubim might be spreading wings and protecting" (Exodus 25:20), as J. H. Mich. has rightly seen. This use of ל, where in ל even without a verb the idea of "becoming something" lies, but which Berth. does not understand, has been already discussed, Ew. 217, d, and illustrated by passages, among which 1 Chronicles 28:18 is one. The reference to Exodus 25:20 explains also the use of פּרשׂ without כּנפים, the author of the Chronicle not thinking it necessary to give the object of פּרשׂ, as he might assume that that passage would be known to readers of his book.
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