And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts.

And when he had made an end of offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts.

And when David had ended offering up the burnt-offerings and the peace-offerings, he blessed the people in the name of Jehovah of hosts.

And David finisheth from causing to ascend the burnt-offering, and the peace-offerings, and blesseth the people in the name of Jehovah of Hosts,

And after David had made the burned offerings and the peace-offerings, he gave the people a blessing in the name of the Lord of armies.

And when he had completed offering holocausts and peace offerings, he blessed the people in the name of the Lord of hosts.

He blessed the people - So did Solomon 1-Kings 8:14.

He blessed the people in the name of the Lord - David acted here as priest, for it was the general prerogative of the priests to bless the people, but it appears, by both David and Solomon, that it was the prerogative of the kings also.

And as soon as David had made an end of offering burnt offerings and peace offerings,.... Or these were performed according to his order:
he blessed the people in the name of the Lord of hosts; not as a priest, but as a prince, as the common father of them, wishing them all happiness and prosperity outward and inward, praying to God to bless them with all blessings temporal and spiritual, who is the God of armies above and below, and can do what he pleases, and more than his people can ask or think.

he blessed the people--in the double character of prophet and king (see 1-Kings 8:55-56). [See on 1-Chronicles 16:2.]

When the offering of sacrifice was over, David blessed the people in the name of the Lord, as Solomon did afterwards at the dedication of the temple (1-Kings 8:55), and gave to all the (assembled) people, both men and women, to every one a slice of bread, a measure (of wine), and a cake for a festal meal, i.e., for the sacrificial meal, which was celebrated with the shelamim after the offering of the sacrifices, and after the king had concluded the liturgical festival with a benediction. לחם חלּת is a round cake of bread, baked for sacrificial meals, and synonymous with כּכּר־לחם (1-Chronicles 16:3), as we may see from a comparison of Exodus 29:23 with Leviticus 8:26 (see the commentary on Leviticus 8:2). But the meaning of the ἁπ. λεγ. אשׁפּר is uncertain, and has been much disputed. Most of the Rabbins understand it as signifying a piece of flesh or roast meat, deriving the word from אשׁ and פּר; but this is certainly false. There is more to be said in favour of the derivation proposed by L. de Dieu, viz., from the Ethiopic שׁפר, netiri, from which Gesenius and Roediger (Ges. Thes. p. 1470) have drawn their explanation of the word as signifying a measure of wine or other beverage. For אשׁישׁה, the meaning grape-cake or raisin-cake is established by Son of Song 2:5 and Hosea 3:1 (vid., Hengstenberg, Christol. on Hosea 3:1). The people returned home after the festal meal.

He blessed - That is, he heartily and solemnly prayed to God for his blessing upon them: which he did both as a prophet, and as their king, to whom by office it belongs, by all means, to seek his people's welfare.