Bible Commentaries

Exodus 31:18 — Two tables of testimony - See Exodus 25:16; Exodus 32:15.The tables of stone which represented the covenant between Yahweh and His people, and which, when covered with the mercy-seat were to give the sanctuary its significance, are now delivered to Moses in accordance with the promise in Exodus 24:12.The history of what relates to the construction of the sanctuary is here interrupted, and is taken up again in Exodus 35:1.

1 Kings 22:19 — David’s Psalms had familiarised the Israelites with Yahweh sitting upon a throne in the heavens (Psalms 9:7; Psalms 11:4; Psalms 45:6; Psalms 103:19, etc.); but to be allowed to see in vision the ineffable glory of the Almighty thus seated, was a rare favor. It was granted to Isaiah, to Daniel (marginal references), to Ezekiel Ezekiel 1:26, and in Christian times to Stephen Acts 7:56, and John Revelation 4:2.

1 Kings 4:23 — Harts ... - The exact sorts of wild land animals here intended are very uncertain. Perhaps it would be best to translate “wild-goats, gazelles, and wild oxen,” which abounded in the wilder parts of Syria, from where Solomon would be supplied. (See 1 Kings 4:24.) (Yahmur, or the “roebuck,” gives its name to a valley in a wooded district, south of Carmel (Conder).) The use of game at the royal banquets of Assyria appears in the sculptures.

1 Kings 8:42 — Great name - A somewhat rare expression. It does not occur at all in the Pentateuch; though “mighty hand” and the “stretched out arm” are so frequent Exodus 6:6; Exodus 13:9; Deuteronomy 9:29 : only once in Joshua Joshua 7:9; and twice in the Psalms Psalms 76:1; Psalms 99:3. About the time of the captivity the use of the phrase became more common Ezekiel 36:23; Jeremiah 10:6; Jeremiah 44:26.

1 Kings 9:14 — Hiram sent sixscore talents of gold - Apparently, to show that, although disappointed, he was not offended. The sum sent was very large - above a million and a quarter of our money, according to one estimate of the weight of the Hebrew gold talent; or about 720,000 according to the estimate adopted in Exodus 38:24-29 note. At any rate, it was more than equal to a sixth part of Solomon’s regular revenue 1 Kings 10:14.

2 Kings 5:22 — From mount Ephraim - Bethel and Gilgal 2 Kings 2:1, at both of which there were “schools of the prophets,” were situated on Mount Ephraim.A talent of silver - A large demand in respect of the pretended occasion; but small compared with the amount which Naaman had pressed on the prophet 2 Kings 5:4. Gehazi had to balance between his own avarice, on the one hand, and the fear of raising suspicion on the other.

2 Kings 7:2 — A lord - Rather, “the captain,” as in Exodus 14:7; 1 Kings 9:22; etc. The term itself, שׁלישׁ shâlı̂ysh (derived from שׁלושׁ shâlôsh, “three,”) may be compared with the Latin “tribunus.”Windows - Rather, “sluices” (compare Genesis 7:11). The “lord” means to say “If Yahweh were to open sluices in heaven, and pour down grain as He poured down rain in the time of the Deluge, even then could there be such abudnance as thou speakest of?”

Leviticus 14:10-11 — Two young rams from one to three years old (not lambs), a ewe lamb in her first year (see Leviticus 12:6), three-tenth parts of an ephah (something over ten pints and a half) of fine flour mingled with oil, and a log (about half a pint; see Leviticus 19:35) of oil. The priest presented both the man and his offerings to Yahweh at the entrance of the tent of meeting. See Leviticus 1:3.

Leviticus 17:15 — This law appears to be grounded on the fact that the body of an animal killed by a wild beast, or which has died of itself, still retains a great portion of its blood. The importance ascribed to this law in later times may be seen in 1 Samuel 14:32-35; Ezekiel 4:14; Ezekiel 44:31, and still more in the apostolic decision regarding “things strangled,” which are pointedly connected with blood Acts 15:20.

Numbers 14:45 — Unto Hormah - literally, “the Hormah:” i. e. “the banning,” or “ban-place.” Compare Numbers 21:3; Joshua 12:14. According to the view taken of Kadesh (see Numbers 13:26), Hormah is identified, through its earlier name, Zephath Judges 1:17, with es-Safah on the southeastern frontier of Canaan, by which the Israelites quitted the Arabah for the higher ground, (or with Sebaita, which lies further to the west, about 25 miles north of Ain Gadis).

Numbers 21:15 — To the dwelling of Ar - Ar (compare Numbers 21:28; Isaiah 15:1) was on the bank of the Arnon, lower down the stream than where the Israelites crossed. Near the spot where the upper Arnon receives the tributary Nahaliel Numbers 21:19, there rises, in the midst of the meadow-land between the two torrents, a hill covered with the ruins of the ancient city (Joshua 13:9, Joshua 13:16; compare Deuteronomy 2:36).

Numbers 23:3 — Balaam apparently expected to mark some phenomenon in the sky or in nature, which he would be able, according to the rules of his art, to interpret as a portent. It was for such “auguries” (not as the King James Version “enchantments” Numbers 23:23) that he now departed to watch; contrast Numbers 24:1.An high place - Or, “A bare place on the hill,” as opposed to the high place with its grove of trees.

Deuteronomy 31:7-8 — Moses hands over to Joshua that office as leader of the people, to which he had already been designated Deuteronomy 1:38; Numbers 27:23. He assigns also to the Levitical priests and the elders, as the ecclesiastical and civil heads of the nation, the responsibility of teaching the law and enforcing its observance Deuteronomy 31:10-13. Both these were symbolic acts, designed to mark the responsibility of the parties concerned after the death of Moses.

Joshua 22:1 — The events of this chap. are no doubt recorded in their proper historical order. The auxiliary forces of the trans-Jordanic tribes were not sent away immediately after the campaigns against the Canaanites were over. They set forth from Shiloh, Joshua 22:9, to which place the sanctuary had been removed Joshua 18:1 after the conquest and the settlement of the children of Judah and of Joseph in their possessions, and after the appointment of the Levitical cities.

Judges 6:20 — Pour out the broth - Libations were a very ancient form of offering (compare Genesis 35:14). The drink offerings of wine under the Levitical law were poured upon the altar Exodus 30:9. The pouring of the broth upon the rock was evidently of the nature of a libation. It might also, like the water poured by Elijah upon his sacrifice, make the miracle of the fire that consumed the sacrifice more apparent. (Compare 1 Kings 18:33.)

Revelation 11:10 — en la tierra se regocijarán por su caída y ruina. Esto no puede, por supuesto, significar a todos los que habitan el globo; pero, de acuerdo con el uso en las Escrituras, los que habitan en el país donde esto ocurriría. Compare las notas en Lucas 2:1. Ahora colocamos en la palabra "tierra" una idea que no estaba necesariamente implícita en la palabra hebrea ארץ ‛erets, (compárese Éxodo 3:8; Éxodo 13:5 ; Deuteronomio 19:2, Deuteronomio 19:1; Deuteronomio 28:12; Nehemías 9:22; Salmo 37:9, Salmo

Revelation 11:6 — nube no se rasga debajo de ellas", Job 26:8. "Que las nubes caen y destilan abundantemente sobre el hombre", Job 36:28. “¿Quién puede numerar las nubes con sabiduría? ¿O quién puede quedarse con las botellas del cielo? Job 38:37; compare Génesis 1:7; Génesis 7:12; Génesis 8:2; 2 Reyes 7:2. Por lo tanto, cerrar o cerrar los cielos es evitar que la lluvia descienda o producir una sequía. Compare notas en Santiago 5:17. Que no llueva en los días de su profecía - En el tiempo en que profetizan.

Revelation 18:20 — lenguaje de la venganza, pero es el lenguaje de la alegría y el regocijo en vista del hecho de que la causa de la verdad ahora puede extenderse, sin obstáculos, a través de la tierra. Tú cielo - Los habitantes del cielo. Compare las notas en Isaías 1:2. El significado aquí es que los moradores del cielo, los santos ángeles y los redimidos, tuvieron ocasión de regocijarse por la caída del gran enemigo de la iglesia. Y vosotros, santos apóstoles - Prof. Stuart traduce esto: "Santos, apóstoles y

1 Samuel 10:12 — But who is their father - This is a very obscure phrase. If by “father” be intended the head or leader (compare 1 Chronicles 25:6; 2 Kings 2:12) of the prophets, the question means: “What kind of leader can they have to admit such a person as Saul into the company?” Some versions read “Who is his father?” in the sense: “Who would have expected Kish to have a son among the prophets?” (Compare Matthew 13:54-55.)

1 Samuel 13:11 — Saul had come from Michmash to Gilgal, expecting to gather the force of the whole nation around him. Instead of that, the people fled, leaving him in the exposed plain with only 600 men 1 Samuel 13:15. The Philistines occupied Michmash, and might at any moment pour down the valley upon Gilgal. Saul’s situation was obviously one of extreme peril. A few hours’ delay might prove fatal to him and his little army. Hence, he “forced” himself, etc.