Bible Commentaries

Psalms 109:7 — Such a prayer could not in itself be wrong, for assuredly it cannot be proper for magistrates to pray that the wicked man may escape, or that they may themselves fail in the very object for which they are appointed. See the General Introduction, 6 (5) e. f.And let his prayer become sin - Evidently his prayer in reference to his “trial” for crime; his prayer that he might be acquitted and discharged. Let it be seen in the result that such a prayer was wrong; that it was, in fact, a prayer for the

Psalms 121:8 — thou going out and thy coming in - Preserve thee in going out and coming in; in going from thy dwelling, and returning to it; in going from home and coming back; that is, everywhere, and at all times. Compare Deuteronomy 28:6. See the notes also at Job 5:24. “From this time forth, and even forevermore.” Through this life and for ever. This is the gracious assurance which is made to all who put their trust in God. At home and abroad; in the house, in the field, and by the way; on the land and on the

Psalms 139:24 — And see if there be any wicked way in me - Margin, “way of pain,” or “grief.” The Hebrew word properly means an image, an idol Isaiah 48:5, but it also means pain, 1 Chronicles 4:9; Isaiah 14:3. The word in the form used here does not occur elsewhere. Gesenius (Lexicon) renders it here idol-worship. DeWette, “way of idols.” Prof. Alexander, “way of pain.” The Septuagint and Vulgate, “way

Psalms 51:3 — that he was a sinner, and he did not seek to cloak or conceal that fact. He came with the knowledge of it himself; he was willing to make acknowledgment of it before God. There was no attempt to conceal it; to excuse it. Compare the notes at Psalms 32:5. The word ““for”” does not imply that he referred to his willingness to confess his sins as an act of merit, but it indicates a state of mind which was necessary to forgiveness, and without which he could not hope for pardon.And my sin is ever before

Psalms 52:8 — my destruction. I have been kept unharmed, like a green and flourishing tree - a tree protected in the very courts of the sanctuary - safe under the care and the eye of God. A green tree is the emblem of prosperity. See Psalms 1:3, note; Psalms 37:35, note; compare Psalms 92:12. The “house of God” here referred to is the tabernacle, considered as the place where God was supposed to reside. See Psalms 15:1, note; Psalms 23:6, note; Psalms 27:4-5, notes. The particular allusion here is to the “courts”

Psalms 55:17 — the remaining duties of the day. True religion is cultivated by frequent and regular seasons of devotion.And cry aloud - The word here employed properly means to murmur; to make a humming sound; to sigh; to growl; to groan. See the notes at Psalms 42:5. Here the language means that he would give utterance to his deep feelings in appropriate tones - whether words, sighs, or groans. To the deep thoughts and sorrows of his soul he would often give suitable expression before God.And he shall hear my voice

Psalms 59:11 — separate wanderers, proclaiming everywhere, by being thus vagabonds on the earth, the justice of God.And bring them down - Humble them. Show them their weakness. Show them that they have not power to contend against God.O Lord our shield - See Psalms 5:12, note; Psalms 33:20, note. The words “our” here, and “my” in the former part of the verse, are designed to show that the author of the psalm regarded God as “his” God, and the people of the land as “his,” in the sense that he was identified with

Psalms 60:1 — invade the southern part of Palestine, and that the forces employed to expel them had been unsuccessful.Thou hast scattered us - Margin, broken. So the Hebrew. The word is applied to the forces of war which are broken and scattered by defeat, 2 Samuel 5:20.Thou hast been displeased - The word used here means “to breathe”; to breathe hard; and then, to be angry. See the notes at Psalms 2:12. God had treated them as if he was displeased or angry. He had suffered them to be defeated.O turn thyself to

Psalms 69:6 — Let not them that wait on thee - Those who worship thee; those who are thy true friends. True piety is often, in the Scriptures, represented as waiting on the Lord. See Psalms 25:3, Psalms 25:5; Psalms 37:9; Isaiah 40:31.Be ashamed for my sake - On account of me; or, in consequence of what I do. Let me not be suffered to do anything that would make them ashamed of me, or ashamed to have it known that I belong to their number.

Psalms 81:6 — undoubtedly to their burdens in making bricks, and conveying them to the place where they were to be used; and perhaps also to the fact that they were required to carry stone in building houses and towns for the Egyptians. Compare Exodus 1:11-14; Exodus 5:4-17. The meaning is, that he had saved them from these burdens, to wit, by delivering them from their hard bondage. The speaker here evidently is God. In the previous verse it is the people. Such a change of person is not uncommon in the Scriptures.His

Isaiah 1:28 — the enemies of the Lord shall be as the fat of lambs; They shall consume, Into smoke shall they cosume away. Psalms 37:20.It is applied to time, as vanishing and disappearing Job 7:6; and to the destruction or perishing of men; Jeremiah 16:4; Ezekiel 5:13. The idea is that of complete and entire consumption and destruction, so that none shall be left. Applied to future punishment, it means that the destruction of sinners shall be total and complete. There shall be no sinner who shall not be destroyed;

Isaiah 16:9 — Therefore, I will bewail - So great is the desolation that I, the prophet, will lament it, though it belongs to another nation than mine own. The expression indicates that the calamity will be great (see the note at Isaiah 15:5).With the weeping of Jazer - That is, I will pour out the same lamentation for the vine of Sibmah which I do for Jazer; implying that it would be deep and bitter sorrow (see Jeremiah 48:32).I will water thee with my tears - Indicating the grievous

Isaiah 18:3 — Sennacherib; and the object of the prophecy is, to assure the Jews that this people, as well as Sennacherib, would be discomfited, and that they would yet bring an offering to God Isaiah 18:7.Lifteth up an ensign - A military standard (see the note at Isaiah 5:26).And when he bloweth a trumpet - Also a signal for an army to assemble (see the note at Isaiah 13:2).

Isaiah 21:3 — describes the sympathy which he feels in her sorrows, and represents himself as deeply affected by her calamities. A similar description occurred in the pain which the prophet represents himself as enduring on account of the calamities of Moab (see Isaiah 15:5, note; Isaiah 16:11, note).My loins - (see the note at Isaiah 16:11).With pain - The word used here (חלחלה chalchâlâh) denotes properly the pains of parturition, and the whole figure is taken from that. The sense is, that the prophet was filled

Isaiah 21:8 — And he cried, A lion - Margin, ‘As a lion.’ This is the correct rendering. The particle כ (k) - ‘as,’ is not unfrequently omitted (see Isaiah 62:5; Psalms 11:1). That is, ‘I see them approach with the fierceness, rapidity, and terror of a lion (compare Revelation 10:3).My lord, I stand continually upon the watch-tower - This is the speech of the watchman, and is addressed, not to Yahweh, but to

Isaiah 23:3 — overflowing of the Nile. Tyre was the mart to which the superabundant productions of Egypt were borne (see Ezekiel 27:0)The seed of Sihor - There can be no doubt that by ‘Sihor’ here is meant the river Nile in Egypt (see Joshua 13:3; 1 Chronicles 13:5; Jeremiah 2:18). The word שׁחר shichor is derived from שׁחר shachar, “to be black” Job 30:30, and is given to the Nile from its color when it brings down the slime or mud by which Egypt is rendered so fertile. The Greeks gave to the river the name Μέλας

Isaiah 27:2 — Sing ye unto her - That is, sing unto, or respecting the vineyard. The word rendered ‘sing’ (ענוּ ‛anû) signifies properly, “answer, respond to;” and then, sing a responsive song, where one portion of the choir responds to another (see Exodus 15:21). This has been well expressed here by Lowth in his translation: ‘To the beloved Vineyard, sing ye a responsive song.’It is the commencement of a song, or hymn respecting Judea, represented under the image of a vineyard, and which is probably confirmed

Isaiah 3:22 — “Roberts.”And the crisping-pins - This phrase with us would denote “curling-irons.” But the Hebrew here denotes a very different article. It means “money-bags,” or “purses.” These were often made very large, and were highly ornamented; compare 2 Kings 5:23. Frequently they were attached to the girdle.

Isaiah 4:1 — separate chapter. That the passage refers to the Messiah, is apparent from what has been stated in the note at the commencement of the prophecy Isaiah 2:1-4, and from the expressions which occur in the chapter itself; see the notes at Isaiah 4:2, Isaiah 4:5-6.Seven women - The number “seven” is used often to denote a “large” though “indefinite” number; Leviticus 26:28; Proverbs 24:16; Zechariah 3:9. It means that so great should be the calamity, so many “men” would fall in battle, that many women would,

Isaiah 9:12 — fierce impetuosity, to destroy the nation.With open mouth - Hebrew, ‘With the whole mouth.’ The metaphor is derived from raging and furious animals. Chaldee, ‘In every place.’For all this - Notwithstanding all this.His anger ... - see the note at Isaiah 5:25.