Bible Commentaries

Psalms 119:141 — I am small and despised - The word here rendered “small” may mean “small” in respect to number - that is, “few,” Micah 5:2; Isaiah 60:22; or in respect to age - “young,” Genesis 19:31; or in respect to dignity - “low;” least in rank or esteem. The language here may be applied to the church as comparatively few; to one who is young; or to one in humble life. Either of

Psalms 119:53 — violent heat; then, a glow or burning, as of a wind - the “simoom” of the desert. See Psalms 11:6, where the word is translated “horrible tempest,” in the margin, “burning.” The word occurs only in that passage, in the one before us, and in Lamentations 5:10, where it is rendered “terrible (famine),” in the margin, “terrors,” or “storms.” The state referred to here is that of one who sees the storm of burning wind and sand approaching; who expects every moment to be overcome and buried; whose soul trembles

Psalms 142:3 — renders this, “When my spirit was in distress.” The Hebrew word rendered “overwhelmed” means, in Kal, to cover as with a garment; then, to be covered as with darkness, trouble, sorrow; and then, to languish, to faint, to be feeble: Psalms 77:3; Psalms 107:5. The idea here is, that, in his troubles, he had no vigor, no life, no spirit. He did not see how he could escape from his troubles, and he had no heart to make an effort.Then thou knewest my path - Thou didst see all. Thou didst see the way that I

Psalms 78:9 — Ephraim was one of the “largest” of the tribes of Israel, and was the “chief” tribe in the rebellion, and hence, the term is often used to denote the “ten” tribes, or the kingdom of Israel, in contradistinction from that of Judah. See Isaiah 7:2, Isaiah 7:5,Isaiah 7:8-9, Isaiah 7:17; Isaiah 11:13; Isaiah 28:1. The word is evidently used in this sense here, not as denoting that one tribe only, but that tribe as the head of the revolted kingdom; or, in other words, the name is used as representing the kingdom

Psalms 97:2 — of God, derived probably from the manner in which he manifested himself at Mount Sinai. Exodus 19:16-19. God is often thus represented as encompassed with clouds. Psalms 104:3; Daniel 7:13; Matthew 24:30; Revelation 1:7. See the notes at Psalms 18:7-15. The word rendered “clouds” is the common word to denote a cloud; the word translated “darkness” means properly “thick clouds, cloudy darkness, gloom.” It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no

Proverbs 3:27-35 — 3:32The true nature of such success. That which people admire is an abomination to Yahweh. His “secret,” i. e., His close, intimate communion as of “friend with friend,” is with the righteous.Proverbs 3:33The thought, like that which appears in Zechariah 5:3-4, and pervades the tragedies of Greek drama, is of a curse, an Ate, dwelling in a house from generation to generation, the source of ever-recurring woes. There is, possibly, a contrast between the “house” or “palace” of the rich oppressor and the

Song of Solomon 2:3-7 — transplanted from a lowly station to new scenes of unaccustomed splendor, finds support and safety in the known attachment of her beloved. His “love” is her “banner.” The thought is similar to that expressed in the name “Jehovah-nissi” (see the Exodus 17:15 note).Song of Solomon 2:5Flagons - More probably cakes of raisins or dried grapes (2 Samuel 6:19 note; 1 Chronicles 16:3; Hosea 3:1). For an instance of the reviving power of dried fruit, see 1 Samuel 30:12.Song of Solomon 2:6Render as a wish or prayer:

Isaiah 20:1 — Azotus, was a seaport on the Mediterranean, between Askelon and Ekron, and not far from Gaza (Reland’s “Palestine,” iii.) It was one of the five cities of the Philistines, assigned to the tribe of Judah, but never conquered by them Joshua 13:8; Joshua 15:46-47. The temple of Dagon stood here; and here the ark of God was brought after the fatal battle of Eben-ezer (1 Samuel 5:1, following.) It sustained many sieges, and was regarded as an important place in respect to Palestine, and also to Egypt. It

Isaiah 29:22 — denotes “to ransom, that is, to redeem a captive, or a prisoner with a price paid Exodus 13:13; Exodus 34:20. But it is also used as meaning to deliver in general, without reference to a price, to free in any manner, to recover 2Sa 4:9; 1 Kings 1:29; Job 5:20; Psalms 71:23. It is used in this general sense here; and means that Yahweh had rescued Abraham from the evils of idolatry, and made him his friend. The connection, also, would seem to imply that there was a reference to the promise which was made

Isaiah 30:12 — word ‘Holy One of Israel.’ The sense is, that they did not trust in the promise and protection of Yahweh, but relied on human aid.And trust in oppression - Margin, ‘Fraud.’ The word עשׁק ‛osheq properly denotes oppression, or extortion Ecclesiastes 5:7; Ezekiel 22:7, Ezekiel 22:12; then, that which is obtained by extortion, and also by fraud Leviticus 6:4; Psalms 62:11; Ecclesiastes 7:7. It may refer here to the fact that they had, by unjust and oppressive exactions, obtained the treasures referred

Isaiah 31:8 — dissolve”) is most usually employed to denote a levy, fine, or tax - so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that people become tributary, or vassals, as in Genesis 49:15; Deuteronomy 20:11; compare Joshua 16:10; 2Sa 20:24; 1 Kings 4:6; 1 Kings 5:13; Esther 10:1. Probably it does not here mean that the strength of the Assyrian army would become literally tributary to the Jews, but that they would be as if they had been

Isaiah 38:18 — celebration of the public praises of God. It was a land of darkness; an abode of silence and stillness; a place where there was no temple, and no public praise such as he had been accustomed to. A similar sentiment is expressed by David in Psalms 6:5 : For in death there is no remembrance of thee; In the grave who shall give thee thanks?In regard to the Jewish conceptions of the state of the dead, see the notes at Isaiah 14:15, Isaiah 14:19.(See the Supplementary note at Isaiah 14:9; also the Prefatory

Isaiah 58:8 — laws would serve the purpose of a leader to conduct them in the ways of peace, happiness, and prosperity.The glory of the Lord - The allusion here is doubtless to the mode in which the children of Israel came out of Egypt (see the notes at Isaiah 6:5).Shall be thy rere-ward - Margin, ‘Shall gather thee up.’ That is, shall bring up the rear (see the notes at Isaiah 52:12).

Isaiah 65:15 — leave your name for a curse unto my chosen - To my people; to those whom I have selected to be my friends. The word rendered here ‘curse’ (שׁבועה shebû‛âh) means properly “an oath,” or “a swearing”; and then “an imprecation” or “a curse” (see Numbers 5:21; Daniel 9:11). The sense here seems to be, that their punishment would be so great that it would become the subject of imprecation when others wished to bind themselves in the most solemn manner by an oath. The pious, who wished to confirm a promise

Isaiah 7:25 — And on all hills ... - All the fertile places in the mountains that used to be cultivated with the spade. Vineyards were often planted on the sides of hills; and those places were among the most productive and fertile in the land; see Isaiah 5:1.The mattock - The spade; the garden hoe; or the weeding-hook. An instrument chiefly used, probably, in vineyards.There shall not come thither - There shall not be.The fear of briers and thorns - This does not make sense; or if it does, it is not a

Isaiah 9:17 — reliance would be placed, would be cut off.Neither shall have mercy ... - Judgment would sweep through the nation, even over those who were the usual objects of the divine protection - widows and orphans; compare Psalms 10:14, Psalms 10:18; Psalms 48:5; Deuteronomy 10:18; Jeremiah 49:11; Hosea 14:3. These passages show that the fatherless and the widow are the special objects of the divine favor; and when, therefore, it is said that the Lord would not have mercy been on these, it shows the extent

Daniel 12:6 — ability to disclose the future, as to the termination of these events. Such an inquiry was natural, and accords with what we should suppose an angel would make on an occasion like this.To the man clothed in linen - The angel. See the notes at Daniel 10:5.Which was upon the waters of the river - Margin, from above. So the Hebrew. The meaning is, the man seemed to stand over the river. Compare Daniel 8:16. Lengerke supposes that by this was intimated the fact that the Divine control was over the waters

Daniel 3:24 — Then, Nebuchadnezzar the king was astonied - The word “astonied,” which occurs several times in our translation Ezra 9:3; Job 17:8; Job 18:20; Ezekiel 4:17; Daniel 3:24; Daniel 4:19; Daniel 5:9, is but another form for “astonished,” and expresses wonder or amazement. The reasons of the wonder here were that the men who were bound when cast into the furnace were seen alive, and walking unbound; that to them a fourth person was added, walking

Daniel 5:6 — Then the king’s countenance was changed - The word rendered “countenance” is, in the margin, as in Daniel 5:9, “brightnesses.” The Chaldee word means “brightness, splendor” (זיו zı̂yv), and the meaning here is bright looks, cheerfulness, hilarity. The word rendered was changed, is in the margin changed it; and the meaning is, that it changed itself: probably

Hosea 2:11 — with his sin which he loves better. Jeroboam retained all of God’s worship, which he could combine with his own political ends; and even in Ahab’s time Israel “halted between two opinions,” and Judah “sware both by the Lord and by Malcham” Zephaniah 1:5, the true God and the false. All this their worship was vain, because contrary to the will of God. Yet since God says, “I will take away all her mirth,” they had, what they supposed to be, religious “mirth” in their “feasts,” fulfilling as they thought,