Bible Commentaries

1 Kings 11:3 — Concubines, or secondary wives. (Haydock) --- Those who have any sense of modesty, can hardly read this without blushing. (Salien) --- Solomon was guilty not only of intemperance, but also of a transgression of the precept. (Menochius) (Deuteronomy xvii. 17.) --- He shall not have many wives: though as that command is indefinite, and David had eighteen, without blame, (2 Kings iii. 3.) it is difficult to say how many a person might have, at that time, without exceeding the bounds of moderation. (Haydock)

1 Kings 11:7 — "Then Solomon erected a high place (temple, altar, or grove) to Chamos, the abomination of Moad, on the, &c., hill;" it is supposed of olives, (Haydock) to the east of Jerusalem, which was hence called, the mount of offence, 4 Kings xxiii. 13. (Calmet) --- Yet no place was consecrated to idols within the city. (Menochius) --- The idols of Egypt are not specified, though the daughter of Pharao would, probably, interest herself in their favour. The Jews were more prone to those of Chanaan.

1 Kings 19:18 — lets him know that he is not left alone, but that many thousands (Calmet) even in Israel still continue faithful; so far was the true Church from being in danger of perishing entirely. (Haydock) --- Seven is often put for a great number, Proverbs xxiv. 16. Yet some suppose, (Calmet) that only this number served God out of 1,110,000 men in Israel, 1 Paralipomenon xxi. 5. (Grotius, &c.) --- Hands. To this custom the word adore owes it rise. (Haydock) --- The pagans kissed their right-hand, or the

1 Kings 6:36 — [Antiquities?] viii. 2.) (Villalpand) --- But the sacred writers seem rather to indicate, that beams of cedar were fixed in the walls, at the distance of three courses of stone, even to the top. This mode of architecture is clearly mentioned, chap. vii. 12., 1 Esdras vi. 3, 4., and v. 8., and Habacuc ii. 11. The ancients admired such a variety, and deemed the building more solid. (Vit. i. 5.) Eupolemus (ap. Eusebius, præp. ix. 34.) take notice, that these beams were fastened together, in the temple,

1 Kings 7:15 — Eighteen. Both together are said in Paralipomenon to be 35, as if half a cubit too much had been here assigned, which is not unusual with regard to imperfect numbers, ver. 1. But Jeremias (lii. 21,) agrees with this passage; and the book of Paralipomenon may not have included a cubit of solid metal at the base or plinth. (Cornelius a Lapide) --- The rest was hollow. The chapiters of five cubits, and the bases, which were

2 Kings 18:4 — (Challoner) --- Before, this image had been treated with due respect. When any relic or image becomes the occasion of abuse in the Catholic Church, it is thus taken away, or the error is otherwise corrected. See St. Augustine, City of God x. 8., Ser. 14., de Verb. Ap., &c. (Worthington) --- Some of the ancients assert, that Ezechias suppressed many books of Solomon, on account of similar abuses. But this seems not to be well attested. We know that he made a collection of some of some of his sentences,

2 Kings 23:30 — therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, chap. xxii. 20. (Haydock) --- He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus xlix. 1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon xxxv. 24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias xii. 11. The

2 Chronicles 14:15 — the tents of cattle, the Amazons;" or, according to the Vatican copy, (Haydock) "the Alimazonians," as they seem to have read aeli manim, which may be well rendered, "the tents of the Mineans," a people of Arabia, chap. xx. 1., and xxvi. 7., and Judges x. 11. (Calmet) --- If these nations came to punish Asa, for banishing their foreign worship, (ver. 12) as the Sieur de Folard thinks the sacred penman insinuates, (ver. 5) we need not wonder that they met with such ill success,

Nehemiah 1:3 — subject to the Persians, as it was afterwards to the Romans; though, at present, they were allowed to have governors of their own nation. (Menochius) --- Reproach, on account of the surrounding enemies. (Haydock) --- Fire, recently; (Menochius. See 1 Esdras iv. 12., and xi. 9.) or rather by Nabuchodonosor; as the kings of Persia would not suffer the city to be fortified, for fear of a fresh rebellion. (Lyranus) (Tirinus) --- We find that little progress (chap. ii., and iv.; Calmet) had at least

Esther 1:8 — pre-established law;" (Haydock) as the usual custom was altered, on this occasion; and thus both may be accurate. The Persians had commonly a king of the feast, whose orders all were obliged to obey in drinking. (Horace i. Ode 4.) (Ecclesiasticus xxxii. 1.) --- This was an occasion of quarrels, (St. Jerome) and of intoxication. Agesilaus followed the example of Assuerus. Darius, and Cyrus the younger, gloried in being able to drink much wine without being deranged. (Calmet)        -----Reges

Psalms 100:2 — should be in the future; (Calmet) though that is of no consequence. (Berthier) --- David had studied to regulate his interior and his family before, as much as he did afterwards. (Haydock) --- His fall was most likely (Berthier) subsequent to this event, 1 Kings vi. 11. (Haydock) --- He acknowledges that he had done what he here mentions, by God’s assistance. (Worthington)

Psalms 118:112 — have this sense. He is influenced by hope, though the motive of charity is place first. Whether both motives can produce the same act, is an useless inquiry. The Scriptures frequently propose reward, the second, though less excellent motive, Matthew v. 12., Genesis xv. 1., and Romans viii. 18. (Berthier) --- This text evidently shews, that the keeping of the commandments merits a reward, for which we may labour. (Worthington) --- Protestants evade this, by reading, "always, even unto the end;"

Psalms 14:1 — that of the wicked mentioned in the last psalm. Some copies have To the end in the title, while others omit it, with the Hebrew, St. Chrysostom, &c. --- Hill. The Jews comforted themselves with the hopes of seeing Jerusalem rebuilt, Psalm cxxxi. 1. The prophets describe those who should return from captivity, as holy people, (Isaias xxvi. 3., and Sophonias iii. 13.; Calmet) a figure of the Church. (Haydock) --- Heaven is also styled a tabernacle and mountain, (Apocalypse xv. 5., and Hebrews xii.

Psalms 19:9 — particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. (Haydock) --- When the head is safe, the body is also preserved. (Worthington) --- We must pray for our superiors, that we also may lead a quiet life, 1 Timothy ii. 2. Their welfare is for the public good. (Haydock)

Psalms 32:6 — his command. (Euthymius) (Genesis i. 6.) --- The Fathers here find the blessed Trinity expressed; (Calmet; Menochius) and the Council of Trent admonishes us to follow their unanimous interpretation, which is here adopted by Baumbgarte, a Protestant, 1719. St. John [i. 1.] informs us that all was made by the Word, from whom the Father and the Holy Spirit cannot be separated. (Berthier) --- Seneca (consol. 8.) seems to have had some idea of this mystery. Quisquis formator universi fuit, sive ille Deus

Psalms 33:11 — Rich of this world, (1 Timothy vi. 17.; Menochius) are often poor in spiritual gifts. (Worthington) --- Those who are poor in both respects, are truly miserable, (Haydock) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit,

Psalms 50:2 — testify his repentance to all the world. (Calmet) --- He had also in view the state of the captives. (Theodoret, &c.) --- The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm cv. 47., and 1 Paralipomenon xvi. 35.; Calmet) by some inspired author. (Haydock) --- David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted.

Psalms 9:22 — or Hebrew Psalm x. Ver. 1. [Psalm x. according to the Hebrews.] In modern times, the Jews have done it. (Worthington) --- The Church allows this title, though the Septuagint found none in their copies, and therefore looked upon all to be one psalm. The change of subject is no

Proverbs 25:20 — to attempt to relieve by music those who are extremely afflicted, Ecclesiasticus xxii. 6. (Tirinus) --- But Solomon does not speak of such, but only of those who are "heavy;" and we know that music has wonderful efficacy in relieving them, (1 Kings xvi. 17.) in like manner as this mixture serves to cleanse the skin and garments, (Jeremias ii. 22.; Calmet) and to purify the ears, when they are deafish. (Pliny, [Natural History?] xxxi. 10.; Vales. lx.) --- As a, &c., is not in Hebrew,

Ezekiel 1:1 — Calmet) or he alludes to the era of Nabopolassur, used at Babylon, (Menochius) or to the last jubilee. See Sanctius. The thirtieth year, from the prediction of Holda to Josias, (Haydock) concurs with the fifth of the prophet’s captivity, chap. xvii. 12. (Usher, the year of the world 3410.) --- Fourth of the sacred year, (Calmet) on Friday, 24th July, (Usher) or in January. (St. Jerome) --- Chobar, or Aboras, which runs westward into the Euphrates, above Thapsacus. (Strabo) --- The captives were in