Bible Commentaries

Psalms 102:20 — were in such a state of privation and suffering that death appeared inevitable. The word rendered “loose” means, properly, to “open,” applied to the mouth, for eating, Ezekiel 3:2; or in song, Psalms 78:2; or for speaking, Job 3:1; - or the ear, Isaiah 50:5; or the hand, Deuteronomy 15:8; or the gates of a city, a door, etc., Deuteronomy 20:11. Them it means to set free, as by opening the doors of a prison, Isaiah 14:17; Job 12:14. Here it means to “set free,” to deliver. Compare Isaiah 61:1.

Psalms 104:7 — At thy rebuke they fled - At thy command; or when thou didst speak to them. The Hebrew word also implies the notion of “rebuke,” or “reproof,” as if there were some displeasure or dissatisfaction. Proverbs 13:1; Proverbs 17:10; Ecclesiastes 7:5; Isaiah 30:17; Psalms 76:6. It is “as if” God had been displeased that the waters prevented the appearing or the rising of the dry land, and had commanded them to “hasten” to their beds and channels, and no longer to cover the earth. The allusion is

Psalms 107:16 — Psalms 107:10-14. In the previous part of the psalm, in giving a reason for praising the Lord, the fact that he feeds the hungry was selected Psalms 107:9 because in the preceding part the allusion was to the sufferings of hunger and thirst Psalms 107:4-5; here the fact that he had broken the gates of brass is selected, because the allusion in the immediately preceding verses Psalms 107:12-14 was to their imprisonment. In the construction of the psalm there is great regularity. The “gates of brass” refer

Psalms 115:17 — should be faithful in this duty, and should avail ourselves of this privilege, while life lasts. In regard to the sentiment here expressed, and the grounds on which that sentiment was entertained, see the notes at Isaiah 38:18-19; notes at Psalms 6:5.Neither any that go down into silence - Into the grave - the land of silence. Psalms 94:17. Nothing is more impressive in regard to the grave than its utter silence. Not a voice, not a sound, is heard there - of birds or human beings - of song or conversation

Psalms 132:1 — specified in the following verses (his bringing up the ark to Mount Zion), but to his purpose to build a house for God, and - since he was not permitted himself to build it because he was a man of war, and had been engaged in scenes of blood, 1 Kings 5:3; 1 Chronicles 22:8 - to his care and toil in collecting materials for the temple to be erected by his son and successor. It is not, therefore, his general afflictions which are here meant, but his anxiety, and his efforts to secure a lasting place

Psalms 146:8 — those who put their trust in the Lord. The language here would be applicable to bodily or to mental blindness. Compare the notes at Psalms 119:18 : “Open thou mine eyes, that I may behold wondrous things out of thy law.” See also the notes at Isaiah 35:5 : “Then the eyes of the blind shall be opened.”The Lord raiseth them that are bowed down - This is the seventh reason why they are happy who trust in the Lord. It is that those who are crushed and bowed down under the weight of care, trouble, and

Psalms 49:3 — was not wisdom in general, or intelligence or understanding as such on which he designed to express the results of his thoughts, but it was only in respect to the proper value to be attached to wealth, and as to the fact of its causing fear Psalms 49:5 in those who were not possessed of it, and who might be subjected to the oppressive acts of those who were rich.

Psalms 52:2 — Thy tongue deviseth mischiefs - The word rendered “mischiefs” means(a) desire, cupidity: Proverbs 10:3; then(b) fall, ruin, destruction, wickedness: Psalms 5:9; Psalms 38:12.The meaning here is, that he made use of his tongue to ruin others. Compare Psalms 50:19. The particular thing referred to here is the fact that Doeg sought the ruin of others by giving “information” in regard to them. He “informed”

Psalms 66:15 — I will offer unto thee burnt sacrifices of fatlings - Margin, marrow. On the word rendered “burnt-offerings” see the notes at Isaiah 1:11. The word rendered “fatlings” is rendered in Isaiah 5:17, lambs. It may be applied to any animal considered as fat - a qualification required in sacrifices to be made on the altar, Isaiah 1:11.With the incense of rams - The word here rendered incense is commonly applied to aromatics which were burned in

Psalms 68:25 — singers went before - That is, in the removal of the ark; in the solemn procession referred to in the previous verse. “In” that procession those who sang preceded those who performed on instruments of music. Compare 1 Chronicles 13:8; 1 Chronicles 15:16. “The players on instruments followed after.” The different classes of performers would naturally be ranged together. In 1 Chronicles 13:8, the following instruments of music are mentioned as having been employed on a similar occasion, if not on

Psalms 72:17 — endure for ever - Margin, as in Hebrew, “Shall be forever;” that is, “He” shall endure forever.His name shall be continued as long as the sun - As long as that continues to shine - an expression designed to express perpetuity. See the notes at Psalms 72:5. The margin here is, “shall be as a son to continue his father’s name forever.” The Hebrew word - נון nûn - means “to sprout, to put forth;” and hence, to “flourish.” The idea is that of a tree which continues always to sprout, or put forth leaves,

Psalms 73:27 — done. It will be so certainly done that he could speak of it as if it were already accomplished.All them that go a whoring from thee - The relation of God to his people is often compared in the Scriptures with the marriage relation (compare Psalms 45:0); and a departure from Him is compared with a want of fidelity to the marriage contract. See Matthew 12:39; Matthew 16:4; Jeremiah 3:8-9; Jeremiah 5:7; Jeremiah 13:27; Ezekiel 23:37; Revelation 2:22 :

Psalms 77:17 — Israel, and may have referred to the extraordinary manifestation of God at Mount Sinai, amidst lightnings, and thunders, and tempests. Exodus 19:16. For a general description of a storm, as illustrating this passage, see Job 36:26-33, notes; Job 37:1-5, notes; and Psalms 29:1-11.The skies sent out a sound - The voice of thunder, which seems to come from the sky.Thine arrows also - The lightnings - compared with burning or ignited arrows. Such arrows were anciently used in war. They were bound round

Psalms 83:9 — related in Numbers 31:0.As to Sisera - The captain or commander of the army of Jabin, king of Canaan. He was conquered by the Hebrew armies under the direction of the prophetess Deborah, by the instrumentality of Barak Judges 4:4, Judges 4:6,Judges 4:14-15, and was slain by Jael, the wife of Heber the Kenite, Judges 4:17-21.As to Jabin - The king of Canaan, in whose service Sisera was.At the brook of Kison - Judges 4:13. This is a stream which rises near Mount Tabor, and empties itself into the Bay of

Psalms 84:11 — “For the Lord loveth mercy and truth.” Our translation, however, is the correct one. The sun gives light, warmth, beauty, to the creation; so God is the source of light, joy, happiness, to the soul. Compare Isaiah 60:19; Revelation 21:23; Revelation 22:5.And shield - See Psalms 84:9.The Lord will give grace and glory - Grace, or favor, here; glory, or honor, in the world to come. He will bestow all needful favor on his people in this life; he will admit them to glory in the world to come. Grace and

Psalms 85:2 — were forgiven. The fact that the tokens of his anger bad passed away, and that his judgments were withdrawn, seemed to prove that their sins had been forgiven. The same form of expression used here - with the same words in Hebrew - occurs in Psalms 32:5. See the notes at that passage. The language suggests the idea of an atonement. Literally, “Thou hast lifted up - or borne - the iniquity of thy people.”Thou hast covered all their sin - So that it is hidden; and therefore thou dost treat them as if

Psalms 90:7 — consumed by thine anger - That is, Death - the cutting off of the race of man - may be regarded as an expression of thy displeasure against mankind as a race of sinners. The death of man would not have occurred but for sin Genesis 3:3, Genesis 3:19; Romans 5:12; and all the circumstances connected with it - the fact of death, the dread of death, the pain that precedes death, the paleness and coldness and rigidity of the dead, and the slow and offensive returning to dust in the grave - all are adapted to

Psalms 92:10 — and rancid. That is, he would be made happy, cheerful, bright, and prosperous. Anointing with oil in the East was the symbol of all this, or was equivalent to what we mean by putting on festive apparel - holiday apparel. Compare the notes at Psalms 23:5.

Psalms 95:1 — understood as used by one portion of an assembly convened for worship addressing the other portion, and calling on them to unite in the praise of God.Let us make a joyful noise - The word used here means commonly to make a loud noise, to shout, Job 30:5. It is especially used(a) of warlike shouts, Jos 6:16; 1 Samuel 17:20;(b) of the shout of triumph, Judges 15:14;(c) of the sound or clangor of a trumpet, Numbers 10:9; Joel 2:1.It may thus be used to denote any shout of joy or praise. In public worship

Song of Solomon 7:4 — in Heshbon - Or, simply pools. Among the ruins to the south of Heshbon still remain a number of deep wells cut in the rock, and a large reservoir of water. The simile well sets forth the appearance of a large clear liquid eye (compare Song of Solomon 5:12 note).Gate of Bath-rabbim - Perhaps the gate looking toward Rabbath-Ammon on the north side of the city, though this does not agree with the wells above mentioned; or, the gate of the city “full of people” Lamentations 1:1; or, an expression indicating