Bible Commentaries

1 Kings 22:52 — Years, not complete; as the first is comprized in the reign of Achab, and the last in that of Joram, 4 Kings iii. 1. (Usher, the year of the world 3108.) --- Yet, his very short reign was memorable for many disasters; the revolt of the dependant king of Moad, the ruin of his navy, &c., that he might thus be reclaimed from his evil ways. (Salien, the year before

2 Kings 18:26 — Syriac, or Chaldean language, which was spoken at the Assyrian court, 1 Esdras iv. 7., and Daniel ii. 4. Rabsaces was acquainted with both the languages; as the Jews say he was an apostate, which they infer from this passage, and from the legates tearing their clothes when they heard him blaspheme; as t hey pretend this

2 Kings 21:17 — Sinned. It is rather wonderful that his repentance is not here noticed; but we find it mentioned [in] 2 Paralipomenon xxxiii. 12. (Haydock) --- He was probably taken prisoner by Thartan, general of Sargon, or Asarhaddon, who had reunited the two kingdoms of Assyria and Babylon, Isaias xx. 1. In prison Manasses composed a penitential prayer, which is not absolutely rejected by

1 Chronicles 7:15 — And Saphan. St. Jerome seems to have taken them for women. If they were the sons of Hir, (ver. 12) Machir probably adopted them. Hebrew, "Machir took a wife from Happhim," &c. But does one woman marry two men? Syriac and Arabic, "Machir took a wife one of the sisters of Huphim and Suphim, (the great and powerful) named Maacha."

Esther 4:16 — They might take some refreshment in the evening, (Lyranus) of dried meats. (Josephus) (Grotius) --- Few constitutions could have done without any thing. Yet after two nights and one full day were elapsed, Esther ventured to go to the king, chap. v. 1. We have here another instance of places for prayer, Judith vi. 21. The old Vulgate has, "publish a fast, and tell the ancients to fast. Let the infants be kept from the breast during the night, and let no food be given to the oxen and other animals,

Job 3:8 — Day. The nations of Ethiopia, under the line, curse the sun as their greatest enemy. (Strabo xvii.) (Pliny, [Natural History?] v. 8.) --- They also brave the fury of the leviathan or crocodile, chap. xl. 27., and xli. 1., and Psalm lxxiii. 14. The natives of Tentyra, upon the Nile, were supposed to be a terror to that monster, or they were very courageous in entangling and pursuing it. (Seneca, q. 4. 2.) (Pliny viii. 25.) --- Leviathan. Protestants, "their mourning."

Psalms 27:7 — (Calmet) --- Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) --- The Fathers explain this text of Christ’s or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) --- Interior comfort causes the body to be refreshed; and the

Psalms 32:1 — and the Greek copies vary. This psalm may be considered as a continuation of the former, with the last verse of which it may be well connected. (Calmet) --- Some suppose that David composed it after he had been rescued from the giant Jesbibenob, ver. 16., and 1 Paralipomenon xx. 4. (Ferrand.) --- It is not certain that he is the author; but as other psalms without a title are ascribed to him, we have no reason to deny that he wrote this. (Berthier) --- Many explain it as a thanksgiving of Ezechias.

Psalms 35:1 — Eusebius improperly assigns the cause of the omission to the piece being of a moral nature. Many suppose it refers to Saul, who had promised that he would give ear no more to the detractors of David, when the latter restored to him his spear and cup, 1 Kings xxvi. (Theodoret, &c.) --- But it seems rather to express the sentiments of the captives at Babylon, like the Psalms x., xi., xiii., and lii. (Calmet) --- David gloried in the title of servant of the Lord, though he bore the sceptre, Psalm

Psalms 35:7 — for man’s benefit, and will end with time. (Haydock) --- But man is destined for eternal happiness, ver. 9. (Calmet) --- God wishes the salvation of both the learned and of the stupid, (St. Jerome; Worthington) of the Jew and Gentile, (Arnob.; 1 Timothy iv. 10.) of good and bad. He makes his sun to shine on both, Matthew v. 45. (Eusebius) (Piscator) (Calmet)

Psalms 58:7 — Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 Kings xix. (Haydock) --- Nehemias was obliged to watch continually, 2 Esdras iv. 11, 23. (Calmet) --- The Jews will embrace the faith at the end of the world, (St. Augustine) or they will be destroyed (St. Hilary) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence.

Psalms 7:5 — takes revenge, injures himself, and becomes the devil’s slave. (St. Augustine) --- David had been so far from giving way to ingratitude, that he would not even hurt his enemy. (Haydock) --- He let Saul escape, when he might easily have slain him. [1 Samuel xxvi.] (Calmet)

Psalms 7:9 — he saw still in sin, and who were only reputed holy? a notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God’s grace, and of man’s co-operation, 1 Corinthians xv. 10. (Berthier) --- David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God’s favour, like his rival. (Haydock)

Joshua 15:19 — Blessing, or "favour, present," &c., 1 Kings xxv. 27. (Calmet) --- And dry. This is a farther explanation of southern; as the lands in that situation being exposed to the sun-beams, in Palestine, are often destitute of sufficient moisture, which is the cause of the sterility of Mount Hebal,

Joshua 21:1 — rest of Caath’s family, with the children of Gerson and Merari, were simply Levites, constituting three other families. God was pleased that they should be dispersed through Israel, that they might instruct the people both by word and by example, 1 Paralipomenon xxvi. 29. (Calmet) --- Josue would not have neglected them. (Menochius) --- But they were naturally solicitous to know where they were to live, as the tribes had now all received their portions. (Haydock)

Joshua 22:10 — Galilee, Galgal, "limits," &c. (Haydock) --- Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] v. 1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet) --- The effect would nevertheless have been equal, on which side

Judges 2:2 — protection of the idolatrous worship and altars, were null, and never to be observed; whereas those which secured to the inhabitants their lives and property, could not be lawfully broken, though the contractors did wrong in making such leagues. See 1 Esdras ix. (Calmet)

2 Samuel 20:14 — of the Jordan. (Calmet) --- Abela and Bathmaacha. Cities of the tribe of Nephtali. (Challoner) --- The former is called simply Abel (4 Kings xv. 29.; Calmet) as it is here by the Protestant version. (Haydock) --- It is also called Abyla, (Luke iii. 1,) and Hoba, (Genesis xiv. 15.; Calmet) between Damascus and Paneas, (Eusebius) situated on the borders of Syria, as well as Beth Maaca, or "the canton of Maacha," or Machati, Josue xii. 5. --- Chosen. Hebrew Berim, (which is translated "Berites,"

2 Samuel 21:1 — from prosperity. The exemplary punishment of Saul’s family was a lesson to kings, and to all mankind, to teach them how they ought to observe justice and the sanctity of oaths. --- Gabaonites; probably after the slaughter of the priests, at Nobe, 1 Kings xxii. 19. (Calmet)

2 Samuel 6:14 — (Haydock) which would not have been otherwise becoming in a king. David is considered by some of the fathers as a figure of the priests of the new law; as he ate the loaves of proposition, was dressed like priests, &c. Sacerdos scitus erat David. (1 Iræn. iv.; St. Ambrose v. in Luc. vi.) (Calmet)