Bible Commentaries

Genesis 4:7 — excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times. sin lieth at the door—sin, that is, a sin offering—a common meaning of the word in Scripture (as in Hosea 4:8; 2 Corinthians 5:21; Hebrews 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence

Exodus 29:4 — 4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle—as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared

2 Kings 23:4 — 4. the king commanded Hilkiah, c.—that is, the high priest and other priests, for there was not a variety of official gradations in the temple. all the vessels, &c.—the whole apparatus of idol-worship. burned them without Jerusalem—The law required

2 Kings 25:1 — narrates his third and last invasion, which he conducted in person at the head of an immense army, levied out of all the tributary nations under his sway. Having overrun the northern parts of the country and taken almost all the fenced cities (Jeremiah 34:7), he marched direct to Jerusalem to invest it. The date of the beginning as well as the end of the siege is here carefully marked (compare Ezekiel 24:1; Jeremiah 39:1; Jeremiah 52:4-6); from which it appears, that, with a brief interruption caused

2 Chronicles 13:4 — 4-12. Abijah stood up upon Mount Zemaraim—He had entered the enemy's territory and was encamped on an eminence near Beth-el ( :-). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of

Ezra 10:2 — 2-4. Shechaniah . . . answered and said unto Ezra, We have trespassed—This was one of the leading men, who was not himself a delinquent in the matter, for his name does not occur in the following list. He spoke in the general name of the people, and his

Job 29:18 — the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope ( :-). However, in the bosom of my family, gives a good sense (Numbers 24:21; Obadiah 1:4). Use "nest" for a secure dwelling. sand— (Genesis 22:17; Habakkuk 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoelignix bird." "Nest" in the parallel clause supports the reference to

Ecclesiastes 2:24 — 24. English Version gives a seemingly Epicurean sense, contrary to the general scope. The Hebrew, literally is, "It is not good for man that he should eat," c., "and should make his soul see good" (or "show his soul, that is, himself, happy"), &c. [WEISS].

Ecclesiastes 5:1 — considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Exodus 3:5; Joshua 5:15, which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy feast days" (Exodus 23:14; Exodus 23:17; the three great feasts). hear—rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [HOLDEN]. (Vulgate; Syriac). (Psalms 51:16; Psalms 51:17; Proverbs 21:3; Jeremiah 6:20;

Song of Solomon 2:5 — 5. flagons—MAURER prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (Song of Solomon 2:4, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ. apples—from the tree (Song of Solomon 2:3), so sweet to her, the promises of God. sick of love—the highest degree of sensible enjoyment that can be attained here.

Song of Solomon 3:2 — 2. Wholly awake for God (Luke 14:18-20; Ephesians 5:14). "An honest resolution is often to (the doing of) duty, like a needle that draws the thread after it" [DURHAM]. Not a mere wish, that counts not the cost—to leave her easy bed, and wander in the dark night seeking Him (Proverbs

Song of Solomon 8:12 — by grace. This is "before me," that is, in my power [MAURER]. But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (Romans 8:2-4; 1 Corinthians 6:20; Galatians 5:13; 1 Peter 2:16), after having paid what justice and His will require should be paid to others (1 Corinthians 7:29-31; 1 Corinthians 9:14). "Before me" may also mean "I will never lose sight of it" (contrast 1 Corinthians

Isaiah 14:13 — express earthly potentates. "The stars" are often also used to express heavenly principalities (Job 38:7). mount of the congregation—the place of solemn meeting between God and His people in the temple at Jerusalem. In Daniel 11:37; 2 Thessalonians 2:4, this is attributed to Antichrist. sides of the north—namely, the sides of Mount Moriah on which the temple was built; north of Mount Zion (Psalms 48:2). However, the parallelism supports the notion that the Babylonian king expresses himself according

Isaiah 23:15 — namely, a harlot that has been forgotten, but who attracts notice again by her song. Large marts of commerce are often compared to harlots seeking many lovers, that is, they court merchants of all nations, and admit any one for the sake of gain (Nahum 3:4; Revelation 18:3). Covetousness is closely akin to idolatry and licentiousness, as the connection (Ephesians 5:5; Colossians 3:5) proves (compare Isaiah 2:6-8; Isaiah 2:16).

Isaiah 52:15 — 15. sprinkle many—GESENIUS, for the antithesis to "be astonished," translates, "shall cause . . . to exult." But the word universally in the Old Testament means either to sprinkle with blood, as the high priest makes an expiation (Leviticus 4:6; Leviticus 16:18; Leviticus 16:19); or with water, to purify (Leviticus 16:19- :; compare as to the Spirit, Leviticus 16:19- :), both appropriate to Messiah (John 13:8; Hebrews 9:13; Hebrews 9:14; Hebrews 10:22; Hebrews 12:24; 1 Peter 1:2). The antithesis

Isaiah 7:3 — 3. Go forth—out of the city, to the place where Ahaz was superintending the works for defense and the cutting off of the water supply from the enemy, and securing it to the city. So Isaiah 22:9; 2 Chronicles 32:4. Shearjashub—that is, A remnant shall return (Isaiah 6:13). His very name (compare Isaiah 7:14; Isaiah 8:3) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity (Isaiah 7:17-25; Isaiah 8:6-8),

Isaiah 8:9 — the grievous flood, wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside in Judah, for Immanuel Messiah is to be born in it as heir of David, of whom Isaiah's son is but a type (Isaiah 9:4; Isaiah 9:6). give ear . . . far countries—witness the discomfiture of Judah's enemies. The prophecy probably looks on also to the final conspiracy of Antichrist and his supporters against the Heir of David's throne in the latter days and their utter

Numbers 35:2 — the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Numbers 35:4; Numbers 35:5, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things—the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their

Joshua 1:1 — which had been, according to Eastern usage, changed like those of Abram and Sarai (Genesis 17:5-15) into Jehoshua or Joshua (that is, "God's salvation") was significant of the services he was to render, and typified those of a greater Saviour (Hebrews 4:8). Moses' minister—that is, his official attendant, who, from being constantly employed in important services and early initiated into the principles of the government, would be well trained for undertaking the leadership of Israel.

1 Samuel 13:3 — 3, 4. And Jonathan—that is, "God-given." smote the garrison of the Philistines . . . in Geba—Geba and Gibeah were towns in Benjamin, very close to each other (Joshua 18:24; Joshua 18:28). The word rendered "garrison" is different from that of 1 Samuel