Bible Commentaries

1 Kings 19:16 — Jehu, the son of Nimshi - In reality the grandson of Nimshi. But he seems to have been commonly known by the above title 2 Kings 9:20; 2 Chronicles 22:7, perhaps because his father had died and his grand-father had brought him up.Abel-meholah - See Judges 7:22 note. (Conder identifies it with Ain Helweh.)Elisha ... shalt thou anoint - This is almost the only place where we hear of the anointing of prophets (compare 1 Chronicles 16:22 and Psalms 105:15).

2 Kings 2:24 — On this occasion only do we find Elisha a minister of vengeance. Perhaps it was necessary to show, at the outset of his career as a prophet, that he too, so mild and peaceful could, like Elijah, wield the terrors of God’s judgments (1 Kings 19:19 note). The persons really punished were, not so much the children, as the wicked parents 2 Kings 2:23, whose mouth-pieces the children were, and who justly lost the gift of offspring of which they had shown themselves unworthy.

2 Kings 24:13 — On the first capture of the city in the fourth (third) year of Jehoiakim Daniel 1:2; 2 Chronicles 36:7, the vessels carried off consisted of smaller and lighter articles; while now the heavier articles, as the table of showbread, the altar of incense, the ark of the covenant were stripped of their gold, which was carried away by the conquerors. Little remained more precious than brass at the time of the final capture in the reign of Zedekiah 2 Kings 25:13-17.

1 Chronicles 15:5 — The sons of Kohath - The order of the sons of Levi according to primogeniture is, Gershom, Kohath, Merari Genesis 46:11; Exodus 6:16. But the Kohathites, of whom came the priestly family of the Aaronites, had precedence in all respects. To them especially was committed the attendance upon the ark and the bearing of it. Of the six Levitical families mentioned 1 Chronicles 15:5-10 one only was descended from Gershom, one from Merari, and four (Uriel, Elizaphan, Hebron, and Uzziel) from Kohath.

1 Chronicles 28:2 — My brethren - David retains the modest phrase of a king not born in the purple, but raised from the ranks of the people (see 1 Samuel 30:23; 2 Samuel 19:12). No later Jewish monarch would have thus addressed his subjects.The footstool of our God - David views the ark as God’s “footstool,” because he was enthroned above it visibly in the Shechinah, or luminous cloud, present from time to time above the mercy seat and between the cherubim (compare the marginal references).

2 Chronicles 19:5 — What exact change Jehoshaphat made in the judicial system of Judah Deu 16:18; 1 Chronicles 23:4, it is impossible to determine. Probably he found corruption widely spread 2 Chronicles 19:7, and the magistrates in some places tainted with the prevailing idolatry. He therefore made a fresh appointment of judges throughout

2 Chronicles 2:5 — See 1 Kings 6:2 note. In Jewish eyes, at the time that the temple was built, it may have been “great,” that is to say, it may have exceeded the dimensions of any single separate building existing in Palestine up to the time of its erection.Great is our God ... - This may seem inappropriate as addressed to a pagan king. But it appears 2 Chronicles 2:11-12 that Hiram acknowledged Yahweh as the supreme deity, probably identifying Him with his own Melkarth.

Esther 1:9 — certainly married to him before he ascended the throne. The name may be explained either as a corruption of Amestris, or as a title, vahishta, (Sanskrit: vasishtha, the superlative of vasu, “sweet”); and it may be supposed that the disgrace recorded (Esther 1:19-21, see the note) was only temporary; Amestris in the later part of Xerxes’ reign recovering her former dignity.

Job 22:10 — Therefore snares are round about thee - “Snares” were used for catching wild animals and birds, and the word then came to denote any sudden calamity; see Job 18:8-10. Eliphaz here says, that it “must be” that these calamities came upon Job in consequence of such sins as he had specified. About that he took it for granted there could be no dispute.And sudden fear - The calamities of Job came upon him suddenly Job 1:0. It was to this, doubtless, that Eliphaz alluded.

Job 40:9 — Hast thou an arm like God? - The arm is the symbol of strength. The question here is, whether Job would venture to compare his strength with the omnipotence of God?Or canst thou thunder with a voice like him? - Thunder is a symbol of the majesty of the Most High, and is often spoken of as the voice of God; see Psalms 29:1-11. The question here is, whether Job could presume to compare himself with the Almighty, whose voice was the thunder?

Psalms 18:19 — He brought me forth also into a large place - Instead of being hemmed in by enemies, and straitened in my troubles, so that I seemed to have no room to move, he brought me into a place where I had ample room, and where I could act freely. Compare the note at Psalms 4:1.He delivered me - He rescued me from my enemies and my troubles.Because he delighted in me - He saw that my cause was just, and he had favor toward me.

Proverbs 13:8 — On the one side is the seeming advantage of wealth. The rich man who gets out of many troubles often escapes from a just retribution by his money. But then the poor man in his turn is free from the risk of the threats and litigation that beset the rich. He “hears no rebuke” (the words are not used as in Proverbs 13:1) just as the dead “hear not the voice of the oppressor” Job 3:18 or the abuse of the envious.

Proverbs 7:7 — Simple - In the bad sense of the word (Proverbs 1:22 note); “open” to all impressions of evil, empty-headed and empty-hearted; lounging near the house of ill-repute, not as yet deliberately purposing to sin, but placing himself in the way of it at a time when the pure in heart would seek their home. There is a certain symbolic meaning in the picture of the gathering gloom Proverbs 7:9. Night is falling over the young man’s life as the shadows deepen.

Ecclesiastes 5:8 — Matter - Rather, purpose (as in the margin, and Ecclesiastes 3:1), referring either to the will of God or to the edict of an oppressive ruler.For he ... they - literally, for high watches over high and the highest over them, i. e., the king in the capital watches over the judge or governor in the province, and God over both. This seems more in harmony with the preceding verses, and more agreeable to the scope of this passage than to understand the passage only of earthly rulers.

Song of Solomon 8:13-14 — The poem having opened with the song of a chorus in praise of the king Song of Solomon 1:2-4, concludes with a versicle recited by the bride, repeating the last words of her former strain Song of Solomon 2:17, with one significant change. She no longer thinks of the possibility of separation. The “Mountains of Bether” (division) of Song of Solomon 2:17, are now “Mountains of Besamim” (spices). His haunts and hers are henceforth the same (compare Song of Solomon 4:6).

Ezekiel 23:4 — and Aholibah - More correctly “Oholah” (“her own tent or tabernacle”) and “Oholibah” (“My tent or tabernacle is in her”): names chosen to express that after the division Israel set up her own tabernacle in the place of the temple in which God dwelt 1 Kings 12:32, while with Judah the Temple of God still remained. The presence of God aggravated Judah’s sins. In the times of the captivity it was customary among the Jews to give their children names connected with the temple or tabernacle.

Ezekiel 47:10 — “En-gedi” (see 1 Samuel 23:29) was about the middle of the western shore of the Dead Sea.En-eglaim does not occur elsewhere. Its form indicates that it was one of the double cities of Moab (see Ezekiel 25:9 note). It has been identified with “Ain-el-Feshkah” to the north on the western bank of the Dead Sea. On this supposition, “from En-eglaim to En-gedi” would be the line of coast from the most northern fountain to the principal fountain southward.

Mark 7:24-30 — See this miracle explained in the notes at Matthew 15:21-28.Mark 7:24Would have no man know it - To avoid the designs of the Pharisees he wished to be retired.Mark 7:26A Greek - The Jews called all persons “Greeks” who were not of their nation. Compare Romans 1:14. The whole world was considered as divided into Jews and Greeks. Though she might not have been strictly a “Greek,” yet she came under this general appellation as a foreigner.

Luke 1:54 — Hath holpen - Hath helped or assisted. The word rendered “holpen” denotes properly, “to take hold of one, to help him up when he is in danger of falling,” and here means that God had succored his people when they were feeble, and were in danger of falling or being overthrown.His servant Israel - His people the Israelites, or those who truly revered him and kept His commandments. See Isaiah 41:8-9; Hosea 11:1.In remembrance of his mercy - Or that His mercy may be remembered.

John 8:51 — If a man keep my saying - If he believes on me and obeys my commandments.He shall never see death - To see death, or to taste of death, is the same as to die, Luke 2:26; Matthew 16:28; Mark 9:1. The sense of this passage is, “He shall obtain eternal life, or he shall be raised up to that life where there shall be no death.” See John 6:49-50; John 3:36; John 5:24; John 11:25-26.