Resultados para: "CABUL"

<p>to Carmel . . . and to Shihor-libnath--that is, the &quot;black&quot; or &quot;muddy river&quot;; probably the Nahr Belka, below Dor (Tantoura); for that town belonged to Asher (Jos 17:10). Thence the boundary line turned eastward to Beth-dagon, a town at the junction of Zebulun and Naphtali, and ran northwards as far as Cabul, with other towns, among which is mentioned (Jos 19:28) &quot;great Zidon,&quot; so called on account of its being even then the flourishing metropolis of the Phœnicians. Though included in the inheritance of Asher, this town was never possessed by them (Jdg 1:31).</p>

<p>What agreement was made between Solomon and Hiram, when the building-work was to be begun, we read before, ch. 5. Here we have an account of their fair and friendly parting when the work was done. 1. Hiram made good his bargain to the utmost. He had furnished Solomon with materials for his buildings, according to all his desire (Kg1 9:11), and with gold, Kg1 9:15. So far was he from envying Solomon&#039;s growing greatness and reputation, and being jealous of him, that he helped to magnify him. Solomon&#039;s power, with Solomon&#039;s wisdom, needs not be dreaded by any of his neighbours. God honours him; therefore Hiram will. 2. Solomon, no doubt, made good his bargain, and gave Hiram food for his household, as was agreed, Kg1 5:9. But here we are told that, over and above that, he gave him twenty cities (small ones we may suppose, like those mentioned here, Kg1 9:19) in the land of Galilee, Kg1 9:11. It should seem, these were not allotted to any of the tribes of Israel (for the border of Asher came up to them, Jos 19:27, which intimates that it did not include them), but continued in the hands of the natives till Solomon made himself master of them, and then made a present of them to Hiram. It becomes those that are great and good to be generous. Hiram came to see these cities, and did not like them (Kg1 9:12): They pleased him not. He called the country the land of Cabul, a Phoenician word (says Josephus) which signifies displeasing, Kg1 9:13. He therefore returned them to Solomon (as we find, Ch2 8:2), who repaired them, and then caused the children of Israel to inhabit them, which intimates that before they did not; but, when Solomon received back what he had given, no doubt he honourably gave Hiram an equivalent in something else. But what shall we think of this? Did Solomon act meanly in giving Hiram what was not worth his acceptance? Or was Hiram humoursome and hard to please? I am willing to believe it was neither the one nor the other. The country was truly valuable, and so were the cities in it, but not agreeable to Hiram&#039;s genius. The Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for corn and pasture (that was business that lay out of their way); and therefore Hiram desired Solomon to take them again, he knew not what to do with them, and, if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, Kg1 9:27. Hiram, who was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul, whereas the best lands have commonly the worst roads through them. See how the providence of God suits both the accommodation of this earth to the various dispositions of men and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general. Some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul. It is so in many other instances, in which we may observe the wisdom of him whose all souls are and all lands.</p>

<p>The land of Zabulon, and the land of Nephthalim, by the way of the sea--the coast skirting the Sea of Galilee westward--beyond Jordan--a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of &quot;the other side&quot;; the nature of the case determining which side that was.

Galilee of the Gentiles--so called from its position, which made it the frontier between the Holy Land and the external world. While Ephraim and Judah, as STANLEY says, were separated from the world by the Jordan valley on one side and the hostile Philistines on another, the northern tribes were in the direct highway of all the invaders from the north, in unbroken communication with the promiscuous races who have always occupied the heights of Lebanon, and in close and peaceful alliance with the most commercial nation of the ancient world, the PhÅ“nicians. Twenty of the cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the &quot;boundary&quot; or &quot;offscouring&quot; (Gebul or Cabul) of the two dominions--at a later time still known by the general name of &quot;the boundaries (coasts or borders) of Tyre and Sidon.&quot; In the first great transportation of the Jewish population, Naphtali and Galilee suffered the same fate as the trans-jordanic tribes before Ephraim or Judah had been molested (Kg2 15:29). In the time of the Christian era this original disadvantage of their position was still felt; the speech of the Galileans &quot;bewrayed them&quot; by its uncouth pronunciation (Mat 26:73); and their distance from the seats of government and civilization at Jerusalem and CÃ&amp;brvbrsarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies.</p>

<p>Confirming Gal 5:18, by showing the contrariety between the works of the flesh and the fruit of the Spirit.

manifest--The hidden fleshly principle betrays itself palpably by its works, so that these are not hard to discover, and leave no doubt that they come not from the Spirit.

which are these--Greek, &quot;such as,&quot; for instance.

Adultery--omitted in the oldest manuscripts.

lasciviousness--rather, &quot;wantonness&quot; petulance, capricious insolence; it may display itself in &quot;lasciviousness,&quot; but not necessarily or constantly so (Mar 7:21-22, where it is not associated with fleshly lusts) [TRENCH]. &quot;Works&quot; (in the plural) are attributed to the &quot;flesh,&quot; because they are divided, and often at variance with one another, and even when taken each one by itself, betray their fleshly origin. But the &quot;fruit of the Spirit&quot; (Gal 5:23) is singular, because, however manifold the results, they form one harmonious whole. The results of the flesh are not dignified by the name &quot;fruit&quot;; they are but works (Eph 5:9, Eph 5:11). He enumerates those fleshly &quot;works&quot; (committed against our neighbor, against God, and against ourselves) to which the Galatians were most prone (the Celts have always been prone to disputations and internal strifes): and those manifestations of the fruit of the Spirit most needed by them (Gal 5:13, Gal 5:15). This passage shows that &quot;the flesh&quot; does not mean merely sensuality, as opposed to spirituality: for &quot;divisions&quot; in the catalogue here do not flow from sensuality. The identification of &quot;the natural (Greek, &#039;animal-souled&#039;) man,&quot; with the &quot;carnal&quot; or fleshly man (Co1 2:14), shows that &quot;the flesh&quot; expresses human nature as estranged from God. TRENCH observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in those for graces. Paul enumerates seventeen &quot;works of the flesh,&quot; only nine manifestations of &quot;the fruit of the Spirit&quot; (compare Eph 4:31).</p>