Bible Commentaries

1 Kings 3:3 — from the idea that men were brought nearer to the Deity. They had been used by the patriarchs, and had become so universal among the heathen that they were almost identified with idolatry. They were prohibited in the law (Leviticus 17:3; Leviticus 17:4; Deuteronomy 12:13; Deuteronomy 12:14; Jeremiah 7:31; Ezekiel 6:3; Ezekiel 6:4; Hosea 10:8). But, so long as the tabernacle was migratory and the means for the national worship were merely provisional, the worship on those high places was tolerated.

1 Kings 9:11 — 11. Solomon gave Hiram twenty cities in the land of Galilee—According to JOSEPHUS, they were situated on the northwest of it, adjacent to Tyre. Though lying within the boundaries of the promised land (Genesis 15:18; Joshua 1:4), they had never been conquered till then, and were inhabited by Canaanite heathens (Judges 4:2-13; 2 Kings 15:29). They were probably given to Hiram, whose dominions were small, as a remuneration for his important services in furnishing workmen, materials,

Song of Solomon 5:1-16 — CAPITULO 5 1. La respuesta a la oración de ella ( Isaías 65:24; Apocalipsis 3:20). vino—ya (cap. 4:16); “ven” ( Génesis 28:16 hermana, esposa—Como la de Adán fué creada de la carne de él, de su costado abierto, no habiendo otro ser en la tierra a la par de él, así la novia viene del costado abierto del Salvador

Isaiah 53:5 — 5. wounded—a bodily wound; not mere mental sorrow; literally, "pierced"; minutely appropriate to Messiah, whose hands, feet, and side were pierced ( :-). The Margin, wrongly, from a Hebrew root, translates, "tormented." for . . . for— (Romans 4:25; 2 Corinthians 5:21; Hebrews 9:28; 1 Peter 2:24; 1 Peter 3:18) —the cause for which He suffered not His own, but our sins. bruised—crushing inward and outward suffering (see on 1 Peter 3:18- :). chastisement—literally, the correction inflicted

Jeremiah 15:11 — now seems to thee so sad, shall eventuate in prosperity [CALVIN]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remain and be favored by the conquerors [JUNIUS], (Jeremiah 40:4; Jeremiah 40:5; Jeremiah 39:11; Jeremiah 39:12). The Keri reads, "I will set thee free (or as MAURER, 'I will establish thee') for good" (Jeremiah 14:11; Ezra 8:22; Psalms 119:122). to entreat thee well—literally, "to meet thee"; so "to be placable,

Jeremiah 15:19 — his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return . . . turn again" (Jeremiah 8:4; Jeremiah 4:1). stand before me—minister acceptably to Me (Deuteronomy 10:8; 1 Kings 17:1; 1 Kings 18:15). take . . . precious from . . . vile—image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what

Jeremiah 18:18 — spite of Jeremiah's words against us and our prophets (Jeremiah 28:15; Jeremiah 28:16; Jeremiah 29:25; Jeremiah 29:32; Jeremiah 5:31); "for the law shall not perish," c. I prefer GROTIUS' explanation. with . . . tongue—by a false accusation (Psalms 57:4 Psalms 64:3; Psalms 12:4; Psalms 50:19). "For the tongue" (Margin), that is, for his speaking against us. "In the tongue," that is, let us kill him, that he may speak no more against us [CASTALIO].

Ezekiel 22:4 — 4. thy days—the shorter period, namely, that of the siege. thy years—the longer period of the captivity. The "days" and "years" express that she is ripe for punishment.

Ezekiel 33:4 — 4. blood . . . upon his own head—metaphor from sacrificial victims, on the heads of which they used to lay their hands, praying that their guilt should be upon the victims.

Daniel 10:13 — represented the Persian world power, to which Israel was then subject. This verse gives the reason why, though Daniel's "words were heard from the first day" ( :-), the good angel did not come to him until more than three weeks had elapsed (Daniel 10:4). one and twenty days—answering to the three weeks of Daniel's mourning (Daniel 10:4- :). Michael—that is, "Who is like God?" Though an archangel, "one of the chief princes," Michael was not to be compared to God. help me—Michael, as patron of

Daniel 5:4 — 4. praised—sang and shouted praises to "gods," which being of gold, "are their own witnesses" (Isaiah 44:9), confuting the folly of those who fancy such to be gods.

Daniel 6:7 — 7. The Persian king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (Esther 3:4) refused such homage to Haman, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the

Amos 3:9 — idolaters, in looking on your enormities, will condemn you; how much more will the holy God? upon the mountains of Samaria—on the hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (Amos 4:1; 1 Kings 16:24). The mountains are to be the tribunal on which the Philistines and Egyptians are to sit aloft to have a view of your crimes, so as to testify to the justice of your punishment (1 Kings 16:24- :). tumults—caused by the violence of

Amos 5:27 — yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (2 Kings 17:6; compare here Amos 1:5; Amos 4:3; Amos 6:14). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (2 Kings 10:32; 2 Kings 10:33; 2 Kings 13:7), but, beyond that, to a region

Acts 19:23 — 23. the same time—of Paul's proposed departure. about that—"the" way—So the new religion seemed then to be designated (Acts 9:2; Acts 22:4; Acts 24:14).

Acts 8:39 — 39, 40. the Spirit of the Lord caught away Philip—To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in

1 Corinthians 1:17 — in Christ's name, much less in my own. not with wisdom of words—or speech; philosophical reasoning set off with oratorical language and secular learning, which the Corinthians set so undue a value upon (1 Corinthians 1:5; 1 Corinthians 2:1; 1 Corinthians 2:4) in Apollos, and the want of which in Paul they were dissatisfied with (1 Corinthians 2:4- :). cross of Christ—the sum and substance of the Gospel (1 Corinthians 1:23; 1 Corinthians 2:2), Christ crucified. be made of none effect—literally, "be made

2 Corinthians 2:3 — unto you—namely, that I would not come to you then ( :-), as, if I were to come then, it would have to be "in heaviness" (causing sorrow both to him and them, owing to their impenitent state). He refers to the first Epistle (compare :-; compare 1 Corinthians 4:19; 1 Corinthians 4:21; 1 Corinthians 5:2-7; 1 Corinthians 5:13). sorrow from them of whom I ought to rejoice—that is, sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect

2 Corinthians 2:4 — 4. So far from my change of purpose being due to "lightness" ( :-), I wrote my letter to you ( :-) "out of much affliction (Greek, 'trouble') and anguish of heart, and with many tears." not that ye should be grieved—Translate, "be made sorry," to accord

2 Corinthians 3:14 — 14-18. Parenthetical: Of Christians in general. He resumes the subject of the ministry, 2 Corinthians 4:1. minds—Greek, "mental perceptions"; "understandings." blinded—rather, "hardened." The opposite to "looking steadfastly at the end" of the law