Bible Commentaries

Genesis 10:1 — according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Genesis 10:21), the true rendering of that passage. generations, c.—the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones for though the list comprises the sons of Shem, Ham, and Japheth,

Genesis 10:1 — according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Genesis 10:21), the true rendering of that passage. generations, c.—the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones for though the list comprises the sons of Shem, Ham, and Japheth, all their

2 Chronicles 28:7 — take part in a battle, this individual must have been a younger son of the late King Jotham; Azrikam the governor of the house—that is, "the palace"; and Elkanah that was next to the king—that is, the vizier or prime minister (Genesis 41:40; Esther 10:3). These were all cut down on the field by Zichri, an Israelitish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division

2 Chronicles 28:7 — being too young to take part in a battle, this individual must have been a younger son of the late King Jotham; Azrikam the governor of the house—that is, "the palace"; and Elkanah that was next to the king—that is, the vizier or prime minister (Genesis 41:40; Esther 10:3). These were all cut down on the field by Zichri, an Israelitish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division

Jeremiah 42:2 — Mizpah, and dwelt with Johanan (Jeremiah 41:16). Hence the expression is, "came near" (Jeremiah 41:16- :), not "sent." Let . . . supplication be accepted—literally, "fall" (see on Jeremiah 41:16- :; Jeremiah 37:20). pray for us— (Genesis 20:7; Isaiah 37:4; James 5:16). thy God— (James 5:16- :). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God

Jeremiah 42:2 — carried off from Mizpah, and dwelt with Johanan (Jeremiah 41:16). Hence the expression is, "came near" (Jeremiah 41:16- :), not "sent." Let . . . supplication be accepted—literally, "fall" (see on Jeremiah 41:16- :; Jeremiah 37:20). pray for us— (Genesis 20:7; Isaiah 37:4; James 5:16). thy God— (James 5:16- :). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God

Ezekiel 19:2 — Judea: "a lioness," as being fierce in catching prey (Ezekiel 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Ezekiel 19:3- :); and Judah "a lion's whelp . . . a lion . . . an old lion" (Genesis 49:9), to which, as also to Numbers 23:24; Numbers 24:9, this passage alludes. nourished . . . among young lions—She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had

Ezekiel 19:2 — is Judea: "a lioness," as being fierce in catching prey (Ezekiel 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Ezekiel 19:3- :); and Judah "a lion's whelp . . . a lion . . . an old lion" (Genesis 49:9), to which, as also to Numbers 23:24; Numbers 24:9, this passage alludes. nourished . . . among young lions—She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up

Daniel 11:37 — by women (1 Maccabees 6:1, c. 2 Maccabees 1:13). NEWTON refers it to Rome's "forbidding to marry." ELLIOTT rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Genesis 30:23; Luke 1:25; Luke 1:28). nor regard any god— (2 Thessalonians 2:4).

Daniel 11:37 — by women (1 Maccabees 6:1, c. 2 Maccabees 1:13). NEWTON refers it to Rome's "forbidding to marry." ELLIOTT rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Genesis 30:23; Luke 1:25; Luke 1:28). nor regard any god— (2 Thessalonians 2:4).

Numbers 5:17 — 17, 18. the priest shall take holy water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery (Genesis 3:14; Psalms 22:15). in an earthen vessel—This fragile ware was chosen because, after being used, it was broken in pieces (Leviticus 6:28; Leviticus 11:33). All the circumstances of this awful ceremony—her being placed with her face toward the

Numbers 5:17 — 17, 18. the priest shall take holy water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery (Genesis 3:14; Psalms 22:15). in an earthen vessel—This fragile ware was chosen because, after being used, it was broken in pieces (Leviticus 6:28; Leviticus 11:33). All the circumstances of this awful ceremony—her being placed with her

Micah 4:5 — 5. For—rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Genesis 8:21; Exodus 13:17; Joshua 17:18. The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the

Micah 4:5 — 5. For—rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Genesis 8:21; Exodus 13:17; Joshua 17:18. The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the

Luke 15:22 — the best robe—Compare Zechariah 3:4 Zechariah 3:5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isaiah 61:10; Revelation 3:18). a ring—(Compare Genesis 41:42; James 2:2). shoes—Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

Luke 15:22 — more in this strain. the best robe—Compare Zechariah 3:4 Zechariah 3:5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isaiah 61:10; Revelation 3:18). a ring—(Compare Genesis 41:42; James 2:2). shoes—Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

Philippians 4:18 — from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Matthew 25:40), before whom it "came up for a memorial" (Matthew 25:40- :), sweet-smelling in God's presence (Genesis 8:21; Revelation 8:3; Revelation 8:4). sacrifice acceptable— (Hebrews 13:16).

Philippians 4:18 — drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Matthew 25:40), before whom it "came up for a memorial" (Matthew 25:40- :), sweet-smelling in God's presence (Genesis 8:21; Revelation 8:3; Revelation 8:4). sacrifice acceptable— (Hebrews 13:16).

Hebrews 1:10 — And — In another passage (Psalm 102:25-27) He says. in the beginning — English Version, Psalm 102:25, “of old”: Hebrew, “before,” “aforetime.” The Septuagint, “in the beginning” (as in Genesis 1:1) answers by contrast to the end implied in “They shall perish,” etc. The Greek order here (not in the Septuagint) is, “Thou in the beginning, O Lord,” which throws the “Lord” into emphasis. “Christ

1 Peter 3:6 — Sara — an example of faith. calling him lord — (Genesis 18:12). ye are — Greek, “ye have become”: “children” of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant. afraid with any amazement — Greek, “fluttering alarm,” “consternation.”