Bible Commentaries

Genesis 13:4 — 4. there Abram called on the name of the Lord—He felt a strong desire to reanimate his faith and piety on the scene of his former worship: it might be to express humility and penitence for his misconduct in Egypt or thankfulness for deliverance from perils—to embrace the first opportunity on returning to Canaan of leading his family to renew allegiance to God and offer the typical sacrifices which pointed to the blessings of the promise.

Exodus 34:4 — 4. Moses . . . took in his hand the two tables of stone—As Moses had no attendant to divide the labor of carrying them, it is evident that they must have been light, and of no great dimensions—probably flat slabs of shale or slate, such as abound in the mountainous region of Horeb. An additional proof of their comparatively small size appears in the circumstance of their being deposited in the ark of the most holy place ( :-).

2 Kings 1:4 — 4. Thou shalt not come down from that bed—On being taken up, he had probably been laid on the divan—a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses—serving, in short, as a sofa by day and a bed by night, and ascended by steps. Elijah departed—to his ordinary abode, which was then at Mount Carmel (2 Kings 2:25; 1 Kings 18:42).

Job 12:18 — 18. He looseth the bond of kings—He looseth the authority of kings—the "bond" with which they bind their subjects (Isaiah 45:1; Genesis 14:4; Daniel 2:21). a girdle—the cord, with which they are bound as captives, instead of the royal "girdle" they once wore (Isaiah 22:21), and the bond they once bound others with. So "gird"—put on one the bonds of a prisoner instead of the ordinary girdle (Isaiah 22:21- :).

Psalms 105:3 — 3, 4. Seeking God's favor is the only true mode of getting true happiness, and His strength [ :-] is the only true source of protection (compare Psalms 32:11; Psalms 40:16). Glory . . . name—boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

Psalms 136 overview — PSALM 136 :-. The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of Psalms 106:1; Psalms 118:1-4, and was perhaps used as the Amen by the people, in worship (compare 1 Chronicles 16:36; Psalms 105:45).

Psalms 24:10 — 10. Lord of hosts—or fully, Lord God of hosts (Hosea 12:5; Amos 4:13), describes God by a title indicative of supremacy over all creatures, and especially the heavenly armies (Joshua 5:14; 1 Kings 22:19). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the basis of the figure, the effect of the whole is to impress us with a conception of the matchless majesty of God.

Psalms 31:2 — 2-4. He seeks help in God's righteous government (Psalms 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," c., (compare Psalms 17:2 Psalms 18:2; Psalms 18:50; Psalms 20:6; Psalms 23:3; Psalms 25:21).

Psalms 60:1-12 — Salmo 60 Susan-Heduth—Lirio de testimonio. El lirio es emblema de la hermosura (cf. el título del Salmo 45). Este término doble puede que denote un poema hermoso que testifica de la fidelidad de Dios demostrada en las victorias referidas en la historia citada. Aramnaharaim—la Siria de los dos ríos, o la Mesopotamia allende el río (Eufrates) ( 2 Samuel 10:16)

Leviticus 10:4 — 4, 5. Moses called Mishael and Elzaphan—The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.

Leviticus 21:4 — 4. But he shall not defile himself—"for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself" [BISHOP PATRICK]. The word rendered "chief man" signifies also "a husband"; and the sense according to others is, "But he being a husband, shall not defile himself by the obsequies of a wife" ( :-).

Leviticus 9:17 — 17-21. meat offering . . . wave offering—It is observable that there is no notice taken of these in the offerings the priests made for themselves. They could not bear their own sins: and therefore, instead of eating any part of their own sin offering, as they were at liberty to do in the case of the people's offering, they had to carry the whole carcasses "without the camp and burn them with fire" [Exodus 29:14; Leviticus 4:12].

Song of Solomon 5:16 — 16. Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities. mouth—so :-, not the same as "lips" ( :-), His breath (Isaiah 11:4; John 20:22). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (Colossians 1:19; Colossians 2:9). my beloved—for I love Him. my friend—for He loves me (Proverbs 18:24). Holy boasting (Psalms 34:2; 1 Corinthians 1:31).

Song of Solomon 7:10 — 10. Words of the daughters of Jerusalem and the bride, now united into one ( :-). They are mentioned again distinctly ( :-), as fresh converts were being added from among enquirers, and these needed to be charged not to grieve the Spirit. his desire is toward me—strong assurance. He so desires us, as to give us sense of His desire toward us (Psalms 139:17; Psalms 139:18; Luke 22:15; Galatians 2:20; 1 John 4:16).

Isaiah 13:10 — 10. stars, c.—figuratively for anarchy, distress, and revolutions of kingdoms (Isaiah 34:4 Joel 2:10; Ezekiel 32:7; Ezekiel 32:8; Amos 8:9; Revelation 6:12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Revelation 21:1). constellations—Hebrew, "a fool," or "impious one"; applied to the constellation Orion, which was represented as an impious giant (Nimrod deified, the founder of Babylon) chained to the sky. See on Revelation 21:1- :.

Isaiah 21:3 — 3. Isaiah imagines himself among the exiles in Babylon and cannot help feeling moved by the calamities which come on it. So for Moab (Isaiah 15:5; Isaiah 16:11). pain—(Compare Isaiah 13:8; Ezekiel 30:4; Ezekiel 30:19; Nahum 2:10). at the hearing—The Hebrew may mean, "I was so bowed down that I could not hear; I was so dismayed that I could not see" (Genesis 16:2; Psalms 69:23) [MAURER].

Isaiah 41:9 — 9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (Deuteronomy 4:37; Hosea 11:1). from the chief men—literally, "the elbows"; so the joints; hence the root which joins the tree to the earth; figuratively, those of ancient and noble stock. But the parallel clause "ends of the earth" favors GESENIUS, who translates, "the extremities of the earth"; so JEROME.

Isaiah 43:28 — 28. profaned the princes— (Psalms 89:39; Lamentations 2:2; Lamentations 2:6; Lamentations 2:7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity. princes of the sanctuary—"governors of" it (Lamentations 2:7- :); directing its holy services; priests. curse—Hebrew, cherim, a "solemn anathema," or "excommunication." reproaches— (Psalms 123:3; Psalms 123:4).

Numbers 12:10 — 10. the cloud departed from the tabernacle—that is, from the door to resume its permanent position over the mercy seat. Miriam became leprous—This malady in its most malignant form (Exodus 4:6; 2 Kings 5:27) as its color, combined with its sudden appearance, proved, was inflicted as a divine judgment; and she was made the victim, either because of her extreme violence or because the leprosy on Aaron would have interrupted or dishonored the holy service.

Joshua 14:4 — 4. The children of Joseph were two tribes, Manasseh and Ephraim—As two and a half tribes were settled on the east Jordan, and the Levites had no inheritance assigned them in land, there would have been only eight and a half tribes to provide for. But Ephraim and Manasseh, the two sons of Joseph, had been constituted two tribes ( :-), and although Levi was excluded, the original number of the tribes of Israel was still preserved.