Bible Commentaries

1 Kings 1:8 — 8. But Zadok the priest—He had been high priest in the tabernacle at Gibeon under Saul ( :-). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (2 Samuel 8:17; 2 Samuel 15:24; 2 Samuel 15:29; 2 Samuel 15:35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties. Benaiah—Distinguished for his bravery (1 Samuel 23:20),

1 Kings 11:4 — 4. when Solomon was old—He could not have been more than fifty. his wives turned away his heart after other gods—Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their

2 Chronicles 31:11 — under three years of age—an exception made probably from their being considered too young to receive solid food—lists were kept of the number and age of every male; of priests according to their fathers' house, and Levites from twenty years (see Numbers 4:3; Numbers 28:24; 1 Chronicles 23:24). But, besides, provision was also made for their wives, daughters, and servants.

Ezra 5:3 — 3, 4. At the same time came to them Tatnai, governor on this side the river—The Persian empire west of the Euphrates included at this time Syria, Arabia, Egypt, Phoelignicia, and other provinces subject to Darius. The empire was divided into twenty provinces,

Job 4:10 — 10, 11. lion—that is, wicked men, upon whom Eliphaz wished to show that calamities come in spite of their various resources, just as destruction comes on the lion in spite of his strength (Psalms 58:6; 2 Timothy 4:17). Five different Hebrew terms here occur for "lion." The raging of the lion (the tearer), and the roaring of the bellowing lion and the teeth of the young lions, not whelps, but grown up enough to hunt for prey. The strong lion, the whelps of the lioness

Psalms 119:176 — wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught. lost—therefore utterly helpless as to recovering itself (Jeremiah 50:6; Luke 15:4). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. Psalms 119:175; Psalms 119:176 seem to sum up the petitions,

Psalms 49:4 — 4. incline—to hear attentively (Psalms 17:6; Psalms 31:2). parable—In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a

Ecclesiastes 3:19 — chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Ecclesiastes 8:11; Psalms 55:19; 2 Peter 3:3; 2 Peter 3:4). They are "brute beasts," morally (Ecclesiastes 3:18; Judges 1:10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy.

Isaiah 15:5 — with exultation. fugitives—fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. HORSLEY translates, "her nobility," or "rulers" ( :-). heifer, c.—that is, raising their voices "like a heifer" (compare Jeremiah 48:34 Jeremiah 48:36). The expression "three years old," implies one at its full vigor (Jeremiah 48:36- :), as yet not brought under the yoke; as Moab heretofore unsubdued, but now about to be broken. So Jeremiah 31:18; Hosea 4:13. MAURER translates,

Isaiah 16:1 — 1. lamb—advice of the prophet to the Moabites who had fled southwards to Idumea, to send to the king of Judah the tribute of lambs, which they had formerly paid to Israel, but which they had given up (2 Kings 3:4; 2 Kings 3:5). David probably imposed this tribute before the severance of Judah and Israel (2 Kings 3:5- :). Therefore Moab is recommended to gain the favor and protection of Judah, by paying it to the Jewish king. Type of the need of submitting to

Isaiah 35:8 — 8. highway—such a causeway (raised way, from a Hebrew root, "to cast up") as was used for the march of armies; valleys being filled up, hills and other obstructions removed ( :-; compare Isaiah 40:3; Isaiah 40:4). way of holiness—Hebraism for "the holy way." HORSLEY translates, "the way of the Holy One;" but the words that follow, and Isaiah 35:10, show it is the way leading the redeemed back to Jerusalem, both the literal and the heavenly

Isaiah 40:9 — 9. Rather, "Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem." "Thou" is thus the collective personification of the messengers who announce God's gracious purpose to Zion (see on Isaiah 40:4); Isaiah 52:7 confirms this [Vulgate and GESENIUS]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all "Judea, Samaria, and the uttermost parts of the

Isaiah 45:9 — 9. Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Isaiah 40:27, c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Isaiah 40:27- :, referring to this catholic diffusion of the Gospel), as if it

Isaiah 56:2 — 2. ( :-). the man—Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (Isaiah 56:4; Isaiah 56:6), are admissible to these privileges. this . . . it—what follows: "keeping the Sabbath," c. (Isaiah 58:13 Isaiah 58:14; Ezekiel 20:12). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (Ezekiel

Jeremiah 31:3 — (Malachi 1:2; Romans 11:28; Romans 11:29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (Jeremiah 31:2), which refers to the olden times of Israel's history. with loving kindness . . . drawn— (Hosea 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Psalms 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Psalms 36:10-

Jeremiah 47:4 — 4. every helper—The Philistines, being neighbors to the Phoelignicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed. Caphtor—the

Ezekiel 5:12 — period (Ezekiel 17:21). It only received its primary fulfilment under Zedekiah: numbers then died by the pestilence and by the sword; and numbers were scattered in all quarters and not carried to Babylonia alone, as the objectors assert (compare Ezra 1:4; Esther 3:8; Obadiah 1:14). pestilence . . . and famine—signified by the symbol "fire" (Obadiah 1:14- :). Compare Isaiah 13:8; Lamentations 5:10; plague and famine burning and withering the countenance, as fire does.

Joshua 11:4 — 4, 5. they went out, . . . as the sand that is upon the sea-shore in multitude—The chiefs of these several tribes were summoned by Jabin, being all probably tributary to the kingdom of Hazor. Their combined forces, according to JOSEPHUS, amounted to three

Joshua 9:4 — 4. They did work wilily—They acted with dexterous policy, seeking the means of self-preservation, not by force, which they were convinced would be unavailing, but by artful diplomacy. took old sacks upon their asses—Travellers in the East transport

1 Samuel 25:4 — 4-9. Nabal did shear his sheep, and David sent out ten young men, c.—David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others and doing them good offices, probably in return for information and supplies