Bible Commentaries

1 Kings 20:22 — to take flight; and they recommended "captains to be put in their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (compare 1 Samuel 29:1; 1 Samuel 28:4), not far from En-dor.

2 Kings 1:2 — that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zechariah 9:5; Amos 1:8; Zephaniah 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [VAN DE VELDE].

2 Kings 1:6 — that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zechariah 9:5; Amos 1:8; Zephaniah 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [VAN DE VELDE].

Ezra 1:2 — through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Isaiah 44:28; Isaiah 46:1-4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth.

Nehemiah 13:1 — time, have crept in. the Ammonite and the Moabite should not come into the congregation of God for ever—that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people (Deuteronomy 23:3; Deuteronomy 23:4). This appeal to the authority of the divine law led to a dissolution of all heathen alliances (Nehemiah 9:2; Ezra 10:3).

Job 42:11 — 11. It was Job's complaint in his misery that his "brethren," were "estranged" from him (Job 19:13); these now return with the return of his prosperity (Proverbs 14:20; Proverbs 19:6; Proverbs 19:7); the true friend loveth at all times (Proverbs 17:17; Proverbs 18:24). "Swallow friends leave in the winter and return with the spring" [HENRY]. eat bread—in token of friendship (Psalms 41:9). piece of money—Presents are

Song of Solomon 2:12 — cooing better accords with our text. The turtledove is migratory (Jeremiah 8:7- :), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (Isaiah 35:10; Revelation 1:5; Revelation 14:3; Revelation 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (Mark 4:28).

Song of Solomon 7:1 — wafted (Ephesians 6:15- :), above the daughters of Jerusalem, who therefore portray her feet first. daughter—of God the Father, with whom Jesus Christ is one (Ephesians 6:15- :), "children of (the) God" (of peace), equivalent to Shulamite (Psalms 45:10-15; 2 Corinthians 6:18), as well as bride of Jesus Christ. prince's—therefore princely herself, freely giving the word of life to others, not sparing her "feet," as in Song of Solomon 5:3; Exodus 12:11. To act on the offensive is defensive to

Isaiah 38:18 — 1:10- :). Their probation is at an end. They can no longer exercise faith and hope in regard to Thy faithfulness to Thy promises, which are limited to the present state. For "hope" ceases (even in the case of the godly) when sight begins (Romans 8:24; Romans 8:25); the ungodly have "no hope" (1 Thessalonians 4:13). Hope in God's truth is one of the grounds of praise to God (Psalms 71:14; Psalms 119:49). Others translate, "cannot celebrate."

Isaiah 45:14 — 14. The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored ( :-), but mainly and fully describes the gathering in of the Gentiles to Israel (Acts 2:10; Acts 2:11; Acts 8:27-38), especially

Isaiah 5:17 — "bring" to be partakers of the rich privileges (John 10:16- :) which the Jews ("fat ones," John 10:16- :) fell from. Thus "after their (own) manner" will express that the Christian Church should worship God in freedom, released from legal bondage (John 4:23; Galatians 5:1).

Isaiah 53:6 — "In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find the way to the gate of life" [CALVIN]. True, also, literally of Israel before its coming restoration (Ezekiel 34:5; Ezekiel 34:6; Zechariah 10:2; Zechariah 10:6; compare with Ezekiel 34:23; Ezekiel 34:24; Jeremiah 23:4; Jeremiah 23:5; also Jeremiah 23:5- :). laid—"hath made to light on Him" [LOWTH]. Rather, "hath made to rush upon Him" [MAURER]. the iniquity—that

Isaiah 65:15 — 15. curse—The name of "Jew" has been for long a formula of execration (compare :-); if one wishes to curse another, he can utter nothing worse than this, "God make thee what the Jew is!" Contrast the formula (Genesis 48:20) [MAURER]. my chosen—the elect Church, gathered from Jews and Gentiles, called by "another name," Christians (Genesis 48:20- :). However (see on Genesis 48:20- :), as "My chosen," or "elect," in Genesis 48:20- :, refers to the "seed of Jacob,"

Ezekiel 6:9 — they have yet to repent of their crowning sin, the crucifixion of Messiah; their full repentance is therefore future, after the ordeal of trials for many centuries, ending with that foretold in Zechariah 10:9; Zechariah 13:8; Zechariah 13:9; Zechariah 14:1-4; Zechariah 14:11. "They shall remember me in far countries" (Ezekiel 7:16; Deuteronomy 30:1-8). I am broken with their whorish heart—FAIRBAIRN translates, actively, "I will break" their whorish heart; English Version is better. In their exile

Daniel 10:4 — 4. first month—Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Exodus 12:18), from the evening

Daniel 2:35 — away the former, but to destroy it at once, and utterly (2 Thessalonians 1:7-10; 2 Thessalonians 2:8). However, the Hebrew may be translated, "in one discriminate mass." chaff—image of the ungodly, as they shall be dealt with in the judgment (Psalms 1:4; Psalms 1:5; Matthew 3:12). summer threshing-floors—Grain was winnowed in the East on an elevated space in the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chaff. no place . . . found for them—

Daniel 2:39 — nobles shared with the king, being weakened by the growing independence of the provinces, was inferior to that of Nebuchadnezzar, whose sole word was law throughout his empire. brass—The Greeks (the third empire, Daniel 8:21; Daniel 10:20; Daniel 11:2-4) were celebrated for the brazen armor of their warriors. JEROME fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in Daniel 2:32, may refer to the drunkenness of Alexander

Hosea 12:11 — doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as MAURER translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." :-: "Wealth gotten by vanity," that is, iniquity. Isaiah 41:29: "They are all vanity . . . images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (Hosea 6:8; Judges 11:29); as "Gilgal," the region on this side of Jordan (Judges 11:29- :). In all quarters alike they are utterly

Hosea 14:8 — shadow of the cypress, but that which the cypress has not, namely, fruit, all spiritual and temporal blessings. It may be also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psalms 1:3; John 15:4; John 15:5; John 15:8; James 1:17). God's promises to us are more our security for mortifying sin than our promises to God (Isaiah 27:9).

Hosea 5:7 — 7. treacherously—as to the marriage covenant (Jeremiah 3:20). strange children—alluding to "children of whoredoms" (Hosea 1:2; Hosea 2:4). "Strange" or foreign implies that their idolatry was imported from abroad [HENDERSON]. Or rather, "regarded by God as strangers, not His," as being reared in idolatry. The case is desperate, when not only the existing, but also the rising, generation