Bible Commentaries

1 Kings 16:24 — alterations of dynasty Samaria continued uninterruptedly, to the very close of the independence, to be the capital of the northern kingdom.Omri purchased the right of property in the hill, just as David purchased the threshing-floor (2 Samuel 24:24; compare 1 Kings 21:2). Two talents, or 6,000 shekels (Exodus 38:24 note) - about 500 British pounds (or perhaps 800 pounds) of our money - may well have been the full value of the ground. And while naming his city after Shemer, Omri may also have had in view

2 Kings 20:12 — Berodach-baladan - The correct form of this name, Merodach-baladan, is given in Isaiah Isaiah 39:1. It is a name composed of three elements, Merodach, the well-known Babylonian god Jeremiah 50:2, but (pal) “a son;” and iddin, or iddina, “has given;” or Baladan may be a form of Beliddin. This king of Babylon is mentioned frequently in the Assyrian

2 Kings 7:6 — It is a matter of no importance whether we say that the miracle by which God now performed deliverance for Samaria consisted in a mere illusion of the sense of hearing (compare 2 Kings 6:19-20); or whether there was any objective reality in the sound (compare the marginal references).The king of Israel hath hired - The swords of mercenaries had been employed by the nations bordering on Palestine as early as the time of David 2Sa 10:6;

Job 11:2 — the maxims of former times; who diligently observed the course of events; and who deliberated with care on what others had to say. Thus, Solomon says, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise;” Proverbs 10:19; so James 1:19, “let every man be swift to hear, slow to speak.” It was supposed that a man who said much would say some foolish or improper things, and hence, it was regarded as a proof of prudence to be distinguished for silence. In Oriental countries,

Job 3:1 — occurs often in Homer, Hesiod, Orpheus, and in Virgil (compare Aeneid vi. 75), as well as in the Bible. See Burder, in Rosenmuller’s Morgenland, “in loc.”And cursed his day - The word rendered “curse” here, קלל qâlal is different from that used in Job 1:11; Job 2:9. It is the proper word to denote “to curse.” The Syriac adds, “the day in which he was born.” A similar expression occurs in Klopstock’s Messias, Ges. iii. Wenn nun, aller Kinder beraubt, die verzweifelude Mutter, Wuthend dem Tag. an dem

Job 3:24 — and groans were like his daily food; or were constant and unceasing. Dr. Noyes explains it as meaning, “My sighing comes on when I begin to eat, and prevents my taking my daily nourishment;” and appeals to a similar expression in Juvenal. Sat. xiii. 211: Perpetua anxietas, nec mensae tempore cessat.Rosenmuller gives substantially the same explanation, and remarks, also, that some suppose that the mouth, hands, and tongue of Job were so affected with disease, that the effort to eat increased his sufferings,

Job 30:1 — But now they that are younger than I - Margin, “of fewer days.” It is not probable that Job here refers to his three friends. It is not possible to determine their age with accuracy, but in Job 15:10, they claim that there were with them old and very aged men, much older than the father of Job. Though that place may possibly refer not to themselves but to those who held the same opinions with them, yet none of those who engaged in the discussion,

Job 6:18 — they are going to a place of refreshment, actually go to a desert, and thus perish. The word used here, however תהוּ tôhû, does not occur in the sense of a desert elsewhere in the Scriptures. It denotes nothingness, emptiness, vanity (see Genesis 1:2), and very appropriately expresses the nothingness into which a stream vanishes when it is dried up or lost in the sand. The sense is, that those streams wander along until they become smaller and smaller, and then wholly disappear. They deceive the

Job 6:2 — O that my grief were thoroughly weighed - The word rendered “grief” here (כעשׂ ka‛aś) may mean either vexation, trouble, grief; Ecclesiastes 1:18; Ecclesiastes 2:23; or it may mean anger; Deuteronomy 32:19; Ezekiel 20:28. It is rendered by the Septuagint here, ὀργή orgē - anger; by Jerome, peccata - sins. The sense of the whole passage may either be, that Job wished his anger or his complaints

Job 7:1 — Is there not an appointed time to man upon earth? - Margin, or, warfare. The word used here צבא tsâbâ' means properly a host, an army, see the notes, Isaiah 1:9; then it means warfare, or the hard service of a soldier; notes, Isaiah 40:2. Here it means that man on the earth was enlisted, so to speak, for a certain time. He had a certain and definite hard service to perform, and which he must continue to discharge

Job 9:30 — used here by Job, also is imitated by the Psalmist, to denote his innocence: I will wash mine hands in innocency: So will I compass thine altar, O Lord. Psalms 26:6. Verily I have cleansed my heart in vain, And washed my hands in innocency. Psalms 73:13.So in Shakespeare, Richard III: How fain, like Pilate, would I wash my hands Of this most grievous, guilty murder done!And make my hands never so clean - Or, rather, should I cleanse my hands with lye, or alkali. The word בור bôr, means properly purity,

Leviticus 16:8 — The two goats formed a single sin-offering, Leviticus 16:5. To bring out the meaning of the sacrifice it was necessary that the act of a living being should be performed after death. See Leviticus 16:22 note. As this could not possibly be visibly set forth with a single victim, two were employed, as in the

Numbers 26:5 — Following The tribes are mentioned in the same order as in the earlier census Numbers 1:0, except that Manasseh here precedes Ephraim; probably as being now the larger tribe.The following table shows the numbers of the tribes at each census; at Sinai, and in the Plains of Moab: At Sinai Plains of Moab Reuben 46,500 43,730

2 Corinthians 7:10 — que lleva el alma hacia él. Esta es una expresión muy importante con respecto al arrepentimiento verdadero, y muestra la naturaleza exacta de ese dolor que está conectado con un retorno a Dios. Se puede considerar que la frase implica lo siguiente: (1) La pena que Dios aprueba, o la que sea adecuada. o conforme a su voluntad y deseos. No puede significar que es la pena o la pena que Dios tiene, porque no tiene ninguna; pero los que estén de acuerdo con lo que Dios exige en un retorno a él. Es una

Galatians 1:4 — todo el ritual judío. Sin embargo, la tendencia de todo esto era oscurecer las doctrinas del evangelio, y particularmente la gran verdad de que las personas solo pueden ser justificadas por la fe en la sangre de Jesús; Gálatas 5:4; compare Gálatas 1:6. Pablo, por lo tanto, deseaba hacer esto prominente, el mismo "punto de partida" en su religión; una verdad que nunca se olvidará, que Cristo se entregó por sus pecados, para librarlos de todas las malas influencias de este mundo y de todos los falsos

Joshua 10:10 — Beth-horon was between six and seven miles west of Gibeon; and “the way that goeth up to Beth-horon” must accordingly be the hilly road which leads from Gibeon to it. Between the two Beth-horons is a steep pass, “the going down to Beth-horon” Joshua 10:11; and here the Amorites were crushed by the hailstones. The main road from Jerusalem and the Jordan valley to the seacoast lay through the pass of Beth-horon; and, accordingly, both the Beth-horons were secured by Solomon with strong fortifications

Joshua 14:2 — left to be adjusted subsequently, according to the numbers and wants of the tribe to be provided for. Since the predilections and habits of two tribes and a half were consulted in the apportionment to them of the trans-Jordanic territory Numbers 32:1 there is no objection to the supposition that something of the same kind may have taken place, subject to the divine approval, in the distribution of the lands to the nine and a half other tribes; and the lot would thus be appealed to as finally deciding

Joshua 7:1 — Committed a trespass - (compare Leviticus 5:15 note), “acted treacherously and committed a breach of faith.” This suitably describes the sin of Achan, who had purloined and hidden away that which had been dedicated to God by the ban Joshua 6:19.The “trespass” was the act of one man, yet is imputed

1 Peter 2:5 — un culto aceptable. Como se introdujo una nueva dispensación; Como la tendencia del sistema cristiano era alejar a los adoradores de ese templo y enseñarles que Dios podría ser adorado tan aceptablemente en otros lugares como en Jerusalén, Juan 4:21 ya que el cristianismo no inculcó la necesidad de criar espléndidos templos para la adoración a Dios; y como de hecho el templo de Jerusalén estaba a punto de ser destruido para siempre, era importante mostrar que en la iglesia cristiana se podía encontrar

1 Peter 3:4 — adornos externos. La conexión aquí muestra que el apóstol se refiere a esto, no solo como lo que sería de gran precio a la vista de Dios, sino como lo que tendería a asegurar el afecto de sus esposos y ganarlos para abrazar la verdadera religión, (ver 1 Pedro 3:1); y, para ello, les recomienda, en lugar de buscar adornos externos, buscar los de la mente y el corazón, como más agradables para sus esposos; como mejor adaptados para ganar sus corazones a la religión; como lo que se demostraría más permanentemente.