Bible Commentaries

1 Kings 21:10 — idolatress; yet, as the law of Moses still continued in force, she seems to have been wicked enough to have destroyed Naboth, upon the false accusation of blessing the heathen Aleim and Molech, which subjected him to death by Deuteronomy 12:6; Deuteronomy 17:2-7. The first meaning appears the most simple.Many think that the word ברך barach signifies both to bless and curse; and so it is interpreted in most Lexicons: it is passing strange that out of the same word proceedeth blessing and cursing; and to

2 Kings 6:33 — have replied: "I am not the cause of these calamities; they are from the Lord; I have been praying for their removal; but why should I pray to the Lord any longer, for the time of your deliverance is at hand?" And then Elisha said, - see the 2 Kings 7:0, where the removal of the calamity is foretold in the most explicit manner; and indeed the chapter is unhappily divided from this. The seventh chapter should have begun with 2 Kings 6:24 of this chapter, as, by the present division, the story is unnaturally

Job 2:7 — Verse Job 2:7. Sore boils — בשחין רע bischin ra, "with an evil inflammation." What this diabolical disorder was, interpreters are not agreed. Some think it was the leprosy, and this is the reason why he dwelt by himself, and had his habitation in an unclean

Job 37:7 — Verse Job 37:7. He sealeth up the hand of every man — After all that has been said, and much of it most learnedly, on this verse, I think that the act of freezing is probably intended; that when the earth is bound up by intense frost, the hand, yad, labour,

Job 38:38 — of cohesion among the different particles of matter, in all metals and minerals? Even water, in a solid form, constitutes a part of several gems, called thence water of crystallization. Who can solve this question? How is it that 90 parts of alumine, 7 of silex, and 1.2 of oxide of iron, constitute the oriental ruby? and that 90 parts of silex and 19 of water, form the precious opal? And how can 46 parts of silex, 14 of alumine, 28 of carbonate of lime, 6.5 of sulphate of lime, 3 of oxide of iron,

Psalms 105:1 — PSALM CV An exhortation to praise God for his wondrous works, 1-5; his goodness to Abraham, Isaac, and Jacob, 6-16; to Joseph in Egypt, 17-22; to Israel in Egypt, 23-25; to Moses in the same land, 26; the plagues sent on the Egyptians, 27-36; the deliverance of the Israelites out of Egypt, 37, 38; how he supported them in the wilderness, 39-43; and brought them into Canaan, 44, 45. NOTES

Psalms 76:1 — PSALM LXXVI The true God known in Judah, Israel, Salem, and Zion, 1, 2. A description of his defeat of the enemies of his people, 3-6. How God us to be worshipped, 7-9. He should be considered as the chief Ruler: all the potentates of the earth are subject to him, 10-12. NOTES ON PSALM LXXVIThe title, "To the chief Musician on Neginoth, a Psalm or Song of Asaph." See the titles to Psalms 4:1; Psalms 6:1. The Vulgate,

Psalms 79:1 — PSALM LXXIX The psalmist complains of the cruelty of his enemies and the desolations of Jerusalem, and prays against them, 1-7. He prays for the pardon and restoration of his people, and promises gratitude and obedience, 8-13. NOTES ON PSALM LXXIXThe title, A Psalm of Asaph, must be understood as either applying to a person of the name of Asaph who lived under the captivity;

Psalms 87:1 — PSALM LXXXVII The nature and glorious privileges of Zion and Jerusalem, 1-3. No other city to be compared to this, 4. The privilege of being born in it, 5, 6. Its praises celebrated, 7. NOTES ON PSALM LXXXVIIThe title, A Psalm or Song for the sons of Korah, gives us no light into the author or meaning of this Psalm. It begins and ends so abruptly that many have thought it to be only a fragment of a larger Psalm. This opinion is very

Song of Solomon 5:1 — CHAPTER V The bridegroom calls on his spouse to admit him, 1-3. She hesitates; but arising finds him gone, seeks him, and is treated unworthily by the city watch, 4-7. Inquires of the daughters of Jerusalem, who question her concerning her beloved, 8, 9. This gives her occasion to enter into a fine description of his person and accomplishments, 10-16. NOTES ON CHAP. VVerse Song of Solomon 5:1. I am come into my garden

Jeremiah 20:1 — then bitterly complains of the reproaches continually heaped upon him by his enemies; and, in his haste, resolves to speak no more in the name of Jehovah; but the word of the Lord is in his heart as a burning flame, so that he is not able to forbear, 7-10. The prophet professes his trust in God, whom he praises for his late deliverance, 11-13. The remaining verses, which appear to be out of their place, contain Jeremiah's regret that he was ever born to a life of so much sorrow and trouble, 14-18.

Ezekiel 1:7 — Verse Ezekiel 1:7. Their feet were straight feet — There did not seem to be any flexure at the knee, nor were the legs separated in that way as to indicate progression by walking. I have before me several ancient Egyptian images of Isis, Osiris. Anubis, c., where

Ezekiel 21:1 — CHAPTER XXI The prophet goes on to denounce the fate of Jerusalem and Judea; using signs of vehement grief, to denote the greatness of the calamity, 2-7. He then changes the emblem to that of a sharp and bright sword, still denoting the same sad event, 8-17; and, becoming yet more explicit, he represents the king of Babylon, who was to be employed by God in this work, as setting out to take vengeance

Ezekiel 7:11 — Verse Ezekiel 7:11. Violence is risen, up into a rod of wickedness — The prophet continues his metaphor: "Pride has budded." - And what has it brought forth? Violence and iniquity. To meet these, the rod of God cometh. There is such a vast rapidity of succession

Daniel 1:7 — Verse Daniel 1:7. Unto whom the prince of the eunuchs gave names — This change of names, Calmet properly remarks, was a mark of dominion and authority. It was customary for masters to impose new names upon their slaves; and rulers often, on their ascending the

Hosea 12:1 — after his example, to wrestle with God (the Angel of the covenant, the same unchangeable Jehovah) for a blessing; and to love mercy and execute justice, 3-6. Ephraim is accused of pursuing practices that are deceitful, although pretending to integrity, 7, 8. God then threatens to deprive this people of their possessions, 9, as they had rejected every means of reformation, 10, and given themselves up to gross impieties, 11. And, as an aggravation of their guilt, they are reminded from what humble beginnings

Amos 5:25 — the setting up of the tabernacle the twelve princes of the twelve tribes offered each a young bullock, a ram, and a lamb, for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs, for a peace-offering, Numbers 7:12, c. which amounted to an immense number of victims offered in the course of the twelve days during which this feast of the dedication lasted. At the consecration of priests, bullocks and rams to a considerable number were offered, see Leviticus 8:1,

Micah 7:2 — Verse Micah 7:2. The good man is perished out of the earth — A similar sentiment may be found, Psalms 12:1; Isaiah 57:1. As the early fig of excellent flavour cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so

Matthew 6:16 — a mistake there is no such term in the Bible as fasting from sin; the very idea is ridiculous and absurd, as if sin were a part of our daily food. In the fast mentioned by the prophet, the people were to divide their bread with the hungry, Isaiah 58:7; but could they eat their bread, and give it too? No man should save by a fast: he should give all the food he might have eaten to the poor. He who saves a day's expense by a fast, commits an abomination before the Lord. Matthew 9:15; Matthew 9:15.As

Matthew 7:12 — Verse Matthew 7:12. Therefore all things whatsoever ye would that men —. This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: "Guided by justice and mercy, do unto all