Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: 1 Chronicles 21:15 - Strong Concordance

Verse	Translation	Text
1Ch 21:15	Strong Concordance	And God [0430] sent [07971] an angel [04397] unto Jerusalem [03389] to destroy [07843] it: and as he was destroying [07843], the LORD [03068] beheld [07200], and he repented [05162] him of the evil [07451], and said [0559] to the angel [04397] that destroyed [07843], It is enough [07227], stay [07503] now thine hand [03027]. And the angel [04397] of the LORD [03068] stood [05975] by the threshingfloor [01637] of Ornan [0771] the Jebusite [02983].
	King James	And God sent an angel unto Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
stood by the threshing-floor of Ornan the Jebusite--Ornan was probably his Hebrew or Jewish, Araunah his Jebusite or Canaanitish, name. Whether he was the old king of Jebus, as that title is given to him (Sa2 24:23), or not, he had been converted to the worship of the true God, and was possessed both of property and influence.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

stood by the threshing-floor of Ornan the Jebusite--Ornan was probably his Hebrew or Jewish, Araunah his Jebusite or Canaanitish, name. Whether he was the old king of Jebus, as that title is given to him (Sa2 24:23), or not, he had been converted to the worship of the true God, and was possessed both of property and influence.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
angel (See Scofield) - (Heb 1:4).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
ליר מלאך האלהים ויּשׁלח, "And God sent an angel towards Jerusalem," gives no suitable sense. Not because of the improbability that God sent the angel with the commission to destroy Jerusalem, and at the same moment gives the contrary command, "Stay now," etc. (Berth.); for the reason of this change is given in the intermediate clause, "and at the time of the destroying the Lord repented it," and command and prohibition are not given "at the same moment;" but the difficulty lies in the indefinite מלאך (without the article). For since the angel of Jahve is mentioned in Ch1 21:12 as the bringer of the pestilence, in our verse, if it treats of the sending of this angel to execute the judgment spoken of, המּלאך must necessarily be used, or המּלאך את המּלא, as in Ch1 21:16; the indefinite מלאך can by no means be used for it. In Sa2 24:16 we read, instead of the words in question, יר המּלאך ידו ויּשׁלח, "and the angel stretched out his hand towards Jerusalem;" and Bertheau thinks that the reading האלהים (in the Chron.) has arisen out of that, by the letters ידו ה being exchanged for יהוה, and אלהים being substituted for this divine name, as is often the case in the Chronicle; while Movers, S. 91, on the contrary, considers the reading of the Chronicle to be original, and would read יהוה ישׁלח in Samuel. But in that way Movers leaves the omission of the article before מלאך in the Chronicle unexplained; and Bertheau's conjecture is opposed by the improbability of such a misunderstanding of a phrase so frequent and so unmistakeable as ידו ישׁלח, as would lead to the exchange supposed, ever occurring. But besides that, in Samuel the simple המּלאך is strange, for the angel has not been spoken of there at all before, and the lxx have consequently explained the somewhat obscure המּלאך by ὁ ἄγγελος τοῦ Θεοῦ. This explanation suggests the way in which the reading of our text arose. The author of the Chronicle, although he had already made mention of the יהוה מלאך in Ch1 21:12, wrote in Ch1 21:15 האלהים מלאך האלהי ויּשׁלח, "the angel of God stretched (his hand) out towards Jerusalem," using האלהים instead of יהוה, - as, for example, in Jdg 6:20, Jdg 6:22; Jdg 13:6, Jdg 13:9, and Jdg 13:13, Jdg 13:15, Jdg 13:17. האלהים מלאך alternates with יהוה מלאך, and omitting ידו with ישׁלח, as is often done, e.g., Sa2 6:6; Psa 18:17, etc. By a copyist מלאך and האלהים have been transposed, and מלאך was then taken by the Masoretes for an accusative, and pointed accordingly. The expression is made clearer by וּכהשׁחית, "And as he destroyed, Jahve saw, and it repented Him of the evil." The idea is: Just as the angel had begun to destroy Jerusalem, it repented God. רב, adverb, "enough," as in Kg1 19:4, etc., with a dativ commodi, Deu 1:6, etc. Bertheau has incorrectly denied this meaning of the word, connecting רב with בּעם in Sa2 24:16, and desiring to alter our text to make it conform to that. In 2nd Samuel also רב is an adverb, as Thenius also acknowledges.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

ליר מלאך האלהים ויּשׁלח, "And God sent an angel towards Jerusalem," gives no suitable sense. Not because of the improbability that God sent the angel with the commission to destroy Jerusalem, and at the same moment gives the contrary command, "Stay now," etc. (Berth.); for the reason of this change is given in the intermediate clause, "and at the time of the destroying the Lord repented it," and command and prohibition are not given "at the same moment;" but the difficulty lies in the indefinite מלאך (without the article). For since the angel of Jahve is mentioned in Ch1 21:12 as the bringer of the pestilence, in our verse, if it treats of the sending of this angel to execute the judgment spoken of, המּלאך must necessarily be used, or המּלאך את המּלא, as in Ch1 21:16; the indefinite מלאך can by no means be used for it. In Sa2 24:16 we read, instead of the words in question, יר המּלאך ידו ויּשׁלח, "and the angel stretched out his hand towards Jerusalem;" and Bertheau thinks that the reading האלהים (in the Chron.) has arisen out of that, by the letters ידו ה being exchanged for יהוה, and אלהים being substituted for this divine name, as is often the case in the Chronicle; while Movers, S. 91, on the contrary, considers the reading of the Chronicle to be original, and would read יהוה ישׁלח in Samuel. But in that way Movers leaves the omission of the article before מלאך in the Chronicle unexplained; and Bertheau's conjecture is opposed by the improbability of such a misunderstanding of a phrase so frequent and so unmistakeable as ידו ישׁלח, as would lead to the exchange supposed, ever occurring. But besides that, in Samuel the simple המּלאך is strange, for the angel has not been spoken of there at all before, and the lxx have consequently explained the somewhat obscure המּלאך by ὁ ἄγγελος τοῦ Θεοῦ. This explanation suggests the way in which the reading of our text arose. The author of the Chronicle, although he had already made mention of the יהוה מלאך in Ch1 21:12, wrote in Ch1 21:15 האלהים מלאך האלהי ויּשׁלח, "the angel of God stretched (his hand) out towards Jerusalem," using האלהים instead of יהוה, - as, for example, in Jdg 6:20, Jdg 6:22; Jdg 13:6, Jdg 13:9, and Jdg 13:13, Jdg 13:15, Jdg 13:17. האלהים מלאך alternates with יהוה מלאך, and omitting ידו with ישׁלח, as is often done, e.g., Sa2 6:6; Psa 18:17, etc. By a copyist מלאך and האלהים have been transposed, and מלאך was then taken by the Masoretes for an accusative, and pointed accordingly. The expression is made clearer by וּכהשׁחית, "And as he destroyed, Jahve saw, and it repented Him of the evil." The idea is: Just as the angel had begun to destroy Jerusalem, it repented God. רב, adverb, "enough," as in Kg1 19:4, etc., with a dativ commodi, Deu 1:6, etc. Bertheau has incorrectly denied this meaning of the word, connecting רב with בּעם in Sa2 24:16, and desiring to alter our text to make it conform to that. In 2nd Samuel also רב is an adverb, as Thenius also acknowledges.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And God sent an angel - Thus the Targum: "And the Word of the Lord sent the angel of death against Jerusalem to destroy it; and he beheld the ashes of the binding of Isaac at the foot of the altar, and he remembered his covenant with Abraham, which he made in the Mount of Worship; and the house of the upper sanctuary, where are the souls of the righteous, and the image of Jacob fixed on the throne of glory; and he turned in his Word from the evil which he designed to do unto them; and he said to the destroying angel, Cease; take Abishai their chief from among them, and cease from smiting the rest of the people. And the angel which was sent from the presence of the Lord stood at the threshing-floor of Araunah the Jebusite.

Top

²³ All these things did Araunah [0728], as a king [04428], give [05414] unto the king [04428]. And Araunah [0728] said [0559] unto the king [04428], The LORD [03068] thy God [0430] accept [07521] thee.

⁴ Being made [1096] so much [5118] better than [2909] the angels [32], as [3745] he hath by inheritance obtained [2816] a more excellent [1313] name [3686] than [3844] they [846].

¹⁶ And when the angel [04397] stretched out [07971] his hand [03027] upon Jerusalem [03389] to destroy [07843] it, the LORD [03068] repented [05162] him of the evil [07451], and said [0559] to the angel [04397] that destroyed [07843] the people [05971], It is enough [07227]: stay [07503] now thine hand [03027]. And the angel [04397] of the LORD [03068] was by the threshingplace [01637] of Araunah [0728] the Jebusite [02983].

⁶ The LORD [03068] our God [0430] spake [01696] unto us in Horeb [02722], saying [0559], Ye have dwelt [03427] long enough [07227] in this mount [02022]:

⁴ But he himself went [01980] a day's [03117] journey [01870] into the wilderness [04057], and came [0935] and sat down [03427] under a [0259] juniper tree [07574]: and he requested [07592] for himself [05315] that he might die [04191]; and said [0559], It is enough [07227]; now, O LORD [03068], take away [03947] my life [05315]; for I am not better [02896] than my fathers [01].

¹⁷ He delivered [05337] me from my strong [05794] enemy [0341], and from them which hated [08130] me: for they were too strong [0553] for me.

⁶ And when they came [0935] to Nachon's [05225] threshingfloor [01637], Uzzah [05798] put forth [07971] his hand to the ark [0727] of God [0430], and took hold [0270] of it; for the oxen [01241] shook [08058] it.

¹⁷ And Manoah [04495] said [0559] unto the angel [04397] of the LORD [03068], What is thy name [08034], that when thy sayings [01697] come to pass [0935] we may do thee honour [03513]?

¹⁵ And Manoah [04495] said [0559] unto the angel [04397] of the LORD [03068], I pray thee, let us detain [06113] thee, until we shall have made ready [06213] a kid [01423] [05795] for [06440] thee.

¹³ And the angel [04397] of the LORD [03068] said [0559] unto Manoah [04495], Of all that I said [0559] unto the woman [0802] let her beware [08104].

⁹ And God [0430] hearkened [08085] to the voice [06963] of Manoah [04495]; and the angel [04397] of God [0430] came again [0935] unto the woman [0802] as she sat [03427] in the field [07704]: but Manoah [04495] her husband [0376] was not with her.

⁶ Then the woman [0802] came [0935] and told [0559] her husband [0376], saying [0559], A man [0376] of God [0430] came [0935] unto me, and his countenance [04758] was like the countenance [04758] of an angel [04397] of God [0430], very [03966] terrible [03372]: but I asked [07592] him not whence he was, neither told [05046] he me his name [08034]:

²² And when Gideon [01439] perceived [07200] that he was an angel [04397] of the LORD [03068], Gideon [01439] said [0559], Alas [0162], O Lord [0136] GOD [03069]! for because [03651] I have seen [07200] an angel [04397] of the LORD [03068] face [06440] to face [06440].

²⁰ And the angel [04397] of God [0430] said [0559] unto him, Take [03947] the flesh [01320] and the unleavened cakes [04682], and lay [03240] them upon this [01975] rock [05553], and pour out [08210] the broth [04839]. And he did [06213] so.

¹⁵ And God [0430] sent [07971] an angel [04397] unto Jerusalem [03389] to destroy [07843] it: and as he was destroying [07843], the LORD [03068] beheld [07200], and he repented [05162] him of the evil [07451], and said [0559] to the angel [04397] that destroyed [07843], It is enough [07227], stay [07503] now thine hand [03027]. And the angel [04397] of the LORD [03068] stood [05975] by the threshingfloor [01637] of Ornan [0771] the Jebusite [02983].

¹² Either three [07969] years [08141]' famine [07458]; or three [07969] months [02320] to be destroyed [05595] before [06440] thy foes [06862], while that the sword [02719] of thine enemies [0341] overtaketh [05381] thee; or [0518] else three [07969] days [03117] the sword [02719] of the LORD [03068], even the pestilence [01698], in the land [0776], and the angel [04397] of the LORD [03068] destroying [07843] throughout all the coasts [01366] of Israel [03478]. Now therefore advise [07200] thyself what word [01697] I shall bring again [07725] to him that sent [07971] me.

¹⁶ And David [01732] lifted up [05375] his eyes [05869], and saw [07200] the angel [04397] of the LORD [03068] stand [05975] between the earth [0776] and the heaven [08064], having a drawn [08025] sword [02719] in his hand [03027] stretched out [05186] over Jerusalem [03389]. Then David [01732] and the elders [02205] of Israel, who were clothed [03680] in sackcloth [08242], fell [05307] upon their faces [06440].