Lectionary Calendar
Monday, April 27th, 2026
the Fourth Week after Easter
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Bible Commentaries

Bullinger's Companion Bible NotesBullinger's Companion Notes

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2 Kings 14:1 — second year of Joash. According to 2 Kings 13:10 , Joash (king of Israel) began to reign in the thirty-seventh year of Joash (king of Judah). If Arnaziah began in the second year of Joash (king of Israel), he would have reigned only thirty-nine years. But he reigned forty (2 Kings 12:1 ). All depends on mode of reckoning from Nisan, and counting parts of years for complete years. This would at once explain the difference. See App-50 . Our difficulty, as usual, arises from our ignorance.
2 Kings 15:1 — twenty and seventh year. So in 2 Chronicles 26:1-3 . Azariah being then sixteen (2 Kings 15:2 ), and therefore only three on the death of his father Arnaziah. Hence, there were thirteen years interregnum (16 - 3 = 13). Arnaziah died in the fourteenth year of Jeroboam. Therefore Azariah began to reign
2 Kings 15:5 — the LORD smote = Jehovah smote. Chronicles comes in here to explain why. See 2 Chronicles 26:16-21 , and note on "Kings" in title of 1 Kings (p. 447). a leper. One of nine afflicted with leprosy. See note on Exodus 4:6 . No reason is given here, but it is given in Chronicles according to the object of the latter book. See note above. several house = a lazar house. See note on 2 Kings 15:7 . over the house , or palace: i.e. the king's house, as regent or co-regent.
2 Kings 2:23 — Beth-el. One of the seats of Israel's calf-worship (1 Kings 12:26-30 ). little children = young men. Hebrew. na'ar. Used of Isaac (twenty-eight years old); Joseph (thirty-nine); Rehoboam (forty). Go up, &c. An open insult, avenged by Elisha ' s God in a way suited for that dispensation, though
1 Chronicles 9:2 — the first inhabitants: i.e. after the reoccupation on the return from Babylon, under Zerubbabe], Joshua, Nehemiah, and Ezra 454-400 B.C. See App-50 . the Israelites. Hebrew "Israel": i.e. the "Israel of God". Compare Nehemiah 11:3 . See note on "Israel" (Genesis 32:28 ; Genesis 43:6 ; Genesis 45:26 , Genesis 45:28 ). Called "Israel", although only the return of Judah and Benjamin. See note on 1 Kings 12:17 . Levites = the Levites. the Nethinims. Taken from the people
2 Chronicles 35:3 — that taught all Israel. This was the great and special duty of the priests and Levites. But they neglected it for their ritual, as too many priests have done from that day to this. See notes on Deuteronomy 33:10 ; Deuteronomy 17:11 , &c. all Israel. Not Judah only. holy. See note on Exodus 3:5 . Put the holy ark. It had probably been removed during the reparation of the Temple. the holy ark = the Sanctuary's Ark. See note on Exodus 25:22 and 1
Ezra 1:2 — heathen inscriptions. hath given me. The son of Astyages (the venerable king = Ahasuerus) and Esther. Trained by Mordecai and Nehemiah, he was brought up in the knowledge of God and His Word. charged me to build. Compare Isaiah 44:24-28 ; Isaiah 45:1-6 , Isaiah 45:13 . an house. This proclamation put first, as it is the great subject treated of by Ezra.
Job 1:5 — 4:0 onward, the institution was observed. sinned. Hebrew. chata'. App-44 . cursed. One of the eighteen emendations of the Sopherim ( App-33 ), by which the primitive Hebrew text, kalal = to curse, was changed to barak = to bless, as in Job 1:11 with Job 2:5 , Job 2:9 . Translated "cursed" in Authorized Version, and "renounced" in Revised Version, in spite of barak (blessed) standing in the printed text. See notes on 2 Samuel 12:14 and Psalms 10:3 .
Job 14:7 — For there is hope of a tree. This is a positive independent statement, about which there is no doubt. There should be a full stop here. Then the Hebrew accents mark off two hypotheses: (1) if it is cut down (Job 14:7 ) the Spring will wake its sap; (2) if waxing old (Job 14:8 ) it may still send forth a new growth. But there is no hope of man's living again like a tree. If he is to "live again" he must be raised from the dead.
Psalms 137:8 — to be destroyed. Hezekiah must have been familiar with Isaiah's prophecies, who employs the very words of verses: Psalms 137:8 , Psalms 137:9 . (Isaiah 13:6 , Isaiah 13:16-18 ; Isaiah 21:9 ; Isaiah 47:14 , Isaiah 47:15 . Compare Nahum 3:10 .) Happy. See App-63 . for the Beatitudes of the Psalms. rewardeth. See notes above, which show that the "post-exilic" assumption
Psalms 14:1 — To the chief Musician. See App-64 . The fool: i.e. the impious man. Compare Psalms 10:4 ; Psalms 53:1 . no = no sign of a. GOD*. The primitive text was "Jehovah" ( App-4 .), but the Sopherim say that they altered it to El ( App-4 .). So Psalms 14:2 and Psalms 14:5 . See App-32 There is, &c. Quoted in Romans 3:10-12 with other scriptures. doeth good. The Septuagint adds "no not one". This completes the Figure of speech Epanadiplosis with Psalms 14:3 ( App-6 ).
Psalms 146:5 — Happy. The last of the twenty-seven Beatitudes in the Book of Psalms. See App-63 . GOD. Hebrew El. App-4 . of Jacob: i.e. the God who met Jacob (Genesis 28:13 ) when he had nothing (Genesis 32:10 and deserved nothing (but wrath, Genesis 27:0 ) and promised him everything. This title answers to the N.T. title "the Godof all grace" (1 Peter 5:10 ). Happy indeed are all they who have this God for their God.
Psalms 18:2 — rock = fortress. Hebrew. sela'. See notes on Deuteronomy 32:13 , and Exodus 17:6 . Note the Figures of speech Anthropopatheia and Exergasia. App-6 . fortress = mountain stronghold. Hebrew. mezad. My GOD. Hebrew El. App-4 . strength = rock (in original situation): hence, refuge. Hebrew. zur. See Deuteronomy
Psalms 44:26 — Arise. Figure of speech Anthropopatheia. redeem = deliver. Hebrew. padah, See notes on Exodus 6:6 ; Exodus 13:13 . mercies ' = mercy's, or lovingkindness. To the chief Musician. See App-64 . Written by Hezekiah for his special circumstances; but on account of verses: Psalms 44:1-8 was handed over for general use at the Feast of the Passover. See note
Psalms 49:14 — the grave. Hebrew. Sheol. App-35 . Occurs three times in this Psalm, verses: Psalms 49:14 , Psalms 49:15 . feed on them = shepherd them. Figure of speech Prosopopoeia. the morning: i.e. the resurrection morning = the "first" resurrection of Revelation 20:6 ; resurrection of "life" (John 5:29 ); "the just" (Acts 24:15 ). Luke 14:14
Psalms 62:1 — Title. A Psalm. Hebrew mizmor, See App-65 . A sequel to Psalms 61:0 . Truly = Only, or surely. Occurs six times in thisPsalm: "truly" in Psalms 62:1 ; "only " in Psalms 62:2 , Psalms 62:4 , Psalms 62:5 , Psalms 62:6 ; "surely" in Psalms 62:9 . Occurs four times in Psalms 38:0 , another Jeduthun. my soul = I myself
Psalms 74:1 — David's Asaph, but a successor bearing the same name. God. Hebrew Elohim. App-4 . why . . . ? Figure of speech. Erotesis. See App-6 . cast us off. Compare Psalms 43:2 ; Psalms 44:9 . smoke. Figure of speech Anthropopatheia. Compare Psalms 18:8 . sheep of Thy pasture. Occurs frequently in the Asaph Psalms (Psalms 79:13 ); also in Jeremiah 23:1 .Ezekiel 34:31 .
Psalms 79:1 — Title. A Psalm. Hebrew mizmor. See App-65 . of Asaph. The eighth of the twelve Asaph Psalms. Compare Psalms 74:0 , the second of the third book. See App-10 . The Psalm is said to have "hardly any regular strophical divisions". But see the Structure above. God. Hebrew. Elohim. App-4 . heathen = nations. holy. See note on Exodus 3:5 . temple. See 1 Kings 14:25 , 1Ki 14:26 ; 2 Chronicles 12:2-10
Psalms 82:1 — Asaph Psalms. God. Hebrew. Elohim. App-4 . standeth: i.e. officially. the congregation of the mighty = GOD'S (Hebrew El. App-4 . IV) assembly (in its civil aspect). gods. Elohim: used of earthly judges as representing Him. Compare Exodus 21:6 ; Exodus 22:8 , Exodus 22:9 , Exodus 22:28 (quoted in Acts 23:5 ). Hence, Moses is so spoken of (Exodus 7:1 ). (It is used also of idols as representing even a false god.) See John 10:34 , John 10:35 .
2 Samuel 24:24 — offer . See App-43 . the threshingfloor and the oxen for fifty shekels of silver . Hebrew. goren (Ruth 3:2 ), mentioned in verses: 2 Samuel 24:16 , 2 Samuel 24:18 , 2 Samuel 16:21 . Not the "place", Hebrew. makom , of 1 Chronicles 21:25 (Ruth 4:10 ), which was afterward the Temple area, about eight acres, and for which David gave the much larger sum of 600 shekels of gold. Two separate purchases
 
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