Bible Commentaries

2 Chronicles 1:7-12 — The verbal differences between this passage and the corresponding one of Kings 1 Kings 3:5-14 are very considerable, and indicate the general truth that the object of the sacred historians is to give a true account of the real bearing of what was said: not ordinarily to furnish us with all or the exact words that were uttered. The most important

Ezra 4:9-10 — 4:11, etc.) sent to Artaxerxes.The Dinaites were probably colonists from Dayan, a country often mentioned in the Assyrian inscriptions as bordering on Cilicia and Cappadocia. No satisfactory explanation can be given of the name Apharsathchites (see Ezra 5:6 note). The Tarpelites were colonists from the nation which the Assyrians called Tuplai, the Greeks “Tibareni,” and the Hebrews generally “Tubal.” (It is characteristic of the later Hebrew language to insert the letter “r” (resh) before labials. Compare

Job 15:15 — loathsome in the sight of God. The object is to set forth the exceeding purity of God, and the greatness of his holiness. This sentiment seemed to be a kind of proverb, or a commonplace in theology among the sages of Arabia. Thus, it occurs in Job 25:5, in the speech of Bildad, when he had nothing to say but to repeat the most common-place moral and theological adages - Behold even to the moon, and it shineth not; Yea, the stars are not pure in his sight: How much less man, that is a worm, And

Job 16:16 — does that “ferments,” or to be “red” as if “heated” - the usual effect of weeping. The idea of being “defiled” is not in the word.And on my eyelid; is the shadow of death - On the meaning of the word rendered “shadow of death,” see the notes at Job 3:5. The meaning is, that darkness covered his eyes, and he felt that he was about to die. One of the usual indications of the approach of death is, that the sight fails, and everything seems to be dark. Hence, Homer so often describes death by the phrase,

Job 22:25 — translation. The word is the same which occurs in the previous verse בצר betser, and there rendered “gold.” The word may have the sense of “defense,” as the verb בצר bâtsar is often used with such a reference; Numbers 13:28; Deuteronomy 1:28; Deuteronomy 3:5; Deuteronomy 9:1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, “cut off” from approach. Here, however, the idea of “gold” or “treasure” better suits the

Job 26:11 — pillars of Heaven tremble - That is, the mountains, which seem to bear up the heavens. So, among the ancients. Mount Atlas was represented as one of the pillars of heaven. Virgil speaks of “Atlas whose brawny back supports the skies.” And Hesiod, ver. 785, advances the same notion: “Atlas, so hard necessity ordains, Great, the ponderous vault of stars sustains Not far from the Hesperides he stands, Nor from the load retracts his head or hands.”The word “reproof” in this verse refers to the language of

Job 32:21 — explained in the notes at Job 13:8.Neither let me give flattering titles unto man - The word used here (כנה kânâh - not used in the Qal, but found only in the Piel), means to address in a friendly and soothing manner; to speak kindly to anyone, Isaiah 44:5; Isaiah 45:4; and then to flatter. That is, undoubtedly, its meaning here. Elihu says he did not know how to flatter anyone. He meant to state the exact truth; to treat each one impartially; and not to be influenced by the rank or wealth of those whom

Job 33:28 — The present Hebrew text is (חיתי chayātay) “my life”; many manuscripts read (חיתו chayātô), “his life.” The phrase “to see the light” is equivalent to live. Death was represented as going down into regions where there was no ray of light. See Job 3:5; Job 10:21-22.

Psalms 106:39 — whoring - Apostacy from God and backsliding are ofen illustrated in the Scriptures by the violation of the marriage compact, as the relation between God and his people is often compared with the relation between a husband and wife. Compare Isaiah 62:5; Jeremiah 3:14; Jeremiah 7:9; Jeremiah 13:27; Ezekiel 16:20, Ezekiel 16:22, Ezekiel 16:25, Ezekiel 16:33-34; Ezekiel 23:17.With their own inventions - More literally, With their own works. See the notes at Psalms 106:29.

Psalms 113:9 — He maketh the barren woman to keep house ... - Margin, as in Hebrew, “to dwell in a house.” That is, to be at the head of a family. See the notes at Psalms 68:6. Compare 1 Samuel 2:5. This, too, is suggested as a reason why God should be praised and adored. In instances where all hope of posterity is cut off, he interposes, and diffuses joy through a dwelling. We may look abroad, and see abundant occasion for praising God, in his

Psalms 18:9 — earth. “He inclines the canopy of the heavens, as it were, toward the earth; wraps himself in the darkness of night, and shoots forth his arrows; hurls abroad his lightnings, and wings them with speed.” Herder, Spirit of Hebrew Poetry (Marsh), ii. 157. The allusion is still to the tempest, when the clouds ran low; when they seem to sweep along the ground; when it appears as if the heavens were brought nearer to the earth - as if, to use a common expression, “the heavens and earth were coming together.”And

Psalms 22:12 — Many bulls have compassed me - Men with the fierceness and fury of bulls. Compare Isaiah 51:20; Psalms 68:30.Strong bulls of Bashan - The country of Bashan embraced the territory which was on the east of the Jordan, north of Gilead, which was given to the half tribe of Manasseh: compare Genesis 14:5 with Joshua 12:4-6. It was distinguished

Psalms 35:19 — Let not them that are mine enemies wrongfully rejoice over me - Margin, “falsely.” Literally, “My enemies of falsehood;” that is, who are “falsely” my foes; who have no just cause for being opposed to me. Compare Matthew 5:11. David was conscious that he had done them no wrong, or that he had given no occasion for their conduct toward him, and hence, his prayer is simply a request that justice might be done.Neither let them wink with the eye - Compare the notes at Job

Psalms 38:6 — is, Sorrow so took hold of him, that at the intelligence he writhed with pain as a woman in travail. So here it means that he was bent, or bowed down, or that he writhed in pain as the result of his iniquities.I am bowed down greatly - Compare Psalms 35:14. The word means properly to bow down; then, to be brought low; to be depressed with pain, grief, sorrow: Psalms 10:10; Isaiah 2:11.I go mourning all the day long - Constantly; without any intermission. On the word rendered “go mourning” - קדר qâdar

Psalms 76:4 — would properly refer to a luminous or “shining” object - as the sun, the source of light. Hence, it means “shining,” splendid, glorious; and it is thus applied to the Divine Being with reference to his perfections, being like light. Compare 1 John 1:5. The word rendered “excellent,” means exalted, noble, great. These words are applied here to God from the manifestation of his perfections in the case referred to.Than the mountains of prey - The word “prey” as employed here - טרף ṭereph - means that

Psalms 78:25 — so delicate and so free from the ordinary coarse properties of food, that it might be supposed to be such as angels feed on. The word rendered “angels” - אביר 'abbı̂yr - means properly “strong, mighty,” and may be applied to people in general, Judges 5:22; Lamentations 1:15; Jeremiah 46:15; to animals, Psalms 22:13 (“bulls of Bashan”); to princes, Psalms 68:31; or to nobles, Job 24:22. It might be rendered here food of nobles, or princes; that is, food of richer quality, or of a more delicate nature,

Psalms 78:67 — in general took their name. As the tribe of Levi, however, being devoted to the sacerdotal work, was not reckoned as one of the, twelve, the number was made up by giving to the descendants of the two sons of Joseph - Ephraim and Manasseh Genesis 48:5 - a place among the tribes; and, on this account, the name Joseph does not appear as one of the twelve tribes. Yet Joseph is mentioned here, as the ancestor of one of them - that of Ephraim, from whom the priority and supremacy were withdrawn in favor

Psalms 84:9 — Behold, O God our shield - Our defense, as a shield is a defense in the day of battle. Compare Psalms 5:12, note; Psalms 18:2, note; Psalms 33:20, note. It is an appeal to God as a protector. The psalmist was an exile - a wanderer - and he looked to God as his defense.And look upon the face of thine anointed - Look favorably upon; look with benignity

Psalms 86:1 — Bow down thine ear, O Lord, hear me - See the notes at Psalms 5:1.For I am poor and needy - This is the reason here assigned why God should hear him. It is not a plea of merit. It is not that there was any claim on God in the fact that he was a poor and needy man - a sinner helpless and dependent, or that it would

Psalms 92:7 — When the wicked spring as the grass - When they grow up as plants do; when they seem to flourish and prosper. Compare Psalms 90:5-6; Psalms 37:2, Psalms 37:35, Psalms 37:38. The word “grass” here refers to the vegetable creation generally, embracing plants and flowers of all kinds.And when all the workers of iniquity do flourish - As plants and flowers do. They are like vigorous