Bible Commentaries

Jeremiah 49:7 — 7. Concerning Edom—a distinct prophecy, copied in part from Obadiah, but with the freedom of one himself inspired and foretelling a later calamity. Obadiah's was fulfilled probably in Sennacherib's time (compare Isaiah 34:5; Amos 1:11); Jeremiah's about the same time as his preceding prophecies (Jeremiah 49:12; Ezekiel 25:12). wisdom—for which the Arabs and the people of Teman (a city of Edom) in particular, were famed (Genesis 36:15; 1 Kings 4:30; see Job, everywhere;

Jeremiah 50:15 — retribution in kind. She had destroyed many, so must she be destroyed (Psalms 137:8). So as to spiritual Babylon (Psalms 137:8- :). This is right because "it is the vengeance of the Lord"; but this will not justify private revenge in kind (Matthew 5:44; Romans 12:19-21); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (Exodus 23:4; Exodus 23:5; Proverbs 25:21; Proverbs 25:22).

Ezekiel 20:5 — 5, 6. The thrice lifting up of God's hand (the sign of His oath, Revelation 10:5; Revelation 10:6; Exodus 6:8, Margin; Numbers 14:30; to which passages the form of words here alludes) implies the solemn earnestness of God's purpose of grace to them. made myself known unto them—proving Myself faithful and true by the actual fulfilment of My promises (Exodus 4:31; Exodus 6:3); revealing

Ezekiel 26:10 — 10. dust—So thick shall be the "dust" stirred up by the immense numbers of "horses," that it shall "cover" the whole city as a cloud. horses . . . chariots—As in Ezekiel 26:3-5, New Tyre on the insular rock in the sea (compare Isaiah 23:2; Isaiah 23:4; Isaiah 23:6) is referred to; so here, in Isaiah 23:6- :, Old Tyre on the mainland. Both are included in the prophecies under one name. wheels—FAIRBAIRN thinks that here, and in Isaiah 23:6- :, as "the wheels" are distinct from the "chariots," some

Ezekiel 7:11 — goods. GROTIUS translates from a different Hebrew root, "their nobles," literally, "their tumultuous trains" (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude." neither . . . wailing— (Jeremiah 16:4-7; Jeremiah 25:33). GESENIUS translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead.

Daniel 11:4 — 4. kingdom . . . divided toward . . . four winds—the fourfold division of Alexander's kingdom at his death (Daniel 8:8; Daniel 8:22), after the battle of Ipsus, 301 B.C. not to his posterity—(See on Daniel 8:8; Daniel 8:8- :). nor according to his dominion—None

Daniel 3:8 — 8. accused the Jews—literally, "ate the rent limbs," or flesh of the Jews (compare Job 31:31; Psalms 14:4; Psalms 27:2; Jeremiah 10:25). Not probably in general, but as Daniel 3:12 states, Shadrach, Meshach, and Abed-nego. Why Daniel was not summoned does not appear. Probably he was in some distant part of the empire on state business, and the general

Hosea 11:4 — 4. cords of a man—parallel to "bands of love"; not such cords as oxen are led by, but humane methods, such as men employ when inducing others, as for instance, a father drawing his child, by leading-strings, teaching him to go (Hosea 11:1). I was .

Hosea 4:6 — 6. lack of knowledge—"of God" (Hosea 4:1), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God. thou—O priest, so-called. Not regularly constituted, but still bearing the name, while

Hosea 7:6 — 6. they have made ready—rather, "they make their heart approach," namely their king, in going to drink with him. like an oven—following out the image in Hosea 7:4. As it conceals the lighted fire all night while the baker sleeps but in the morning burns as a flaming fire, so they brood mischief in their hearts while conscience is lulled asleep, and their wicked designs wait only for a fair occasion to break forth

Hosea 9:7 — Israel shall know it—to her cost experimentally (Isaiah 9:9). the prophet is a fool—The false prophet who foretold prosperity to the nation shall be convicted of folly by the event. the spiritual man—the man pretending to inspiration (Lamentations 2:14; Ezekiel 13:3; Micah 3:11; Zephaniah 3:4). for the multitude of thine iniquity, c.—Connect these words with, "the days of visitation . . . are come" "the prophet . . . is mad," being parenthetical. the great hatred—or, "the great provocation" [HENDERSON]; or,

Amos 6:6 — poured from the large mixer. chief ointments—that is, the most costly: not for health or cleanliness, but wanton luxury. not grieved for the affliction of Joseph—literally, "the breach," that is, the national wound or calamity (Psalms 60:2; Ezekiel 34:4) of the house of Joseph (Amos 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.

Micah 7:18 — it unpunished, as a traveller passes by what he chooses not to look into (Proverbs 19:11). Contrast Amos 7:8, and "mark iniquities," Psalms 130:3. the remnant—who shall be permitted to survive the previous judgment: the elect remnant of grace (Micah 4:7; Micah 5:3; Micah 5:7; Micah 5:8). retaineth not . . . anger— (Psalms 103:9). delighteth in mercy—God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.

Nahum 2:5 — advance" through fear and hurry. the defence shall be prepared—rather, the covering machine used by besiegers to protect themselves in advancing to the wall. Such sudden transitions, as here from the besieged to the besiegers, are frequent (compare Ezekiel 4:2), [MAURER]. Or, used by the besieged Assyrians [CALVIN].

Zephaniah 3:11 — by their sins gave thee cause for shame (Zephaniah 3:7). them that rejoice in thy pride—those priding themselves on that which thou boastest of, thy temple ("My holy mountain"), thy election as God's people, c., in the Pharisaic spirit (Jeremiah 7:4 Micah 3:11; Matthew 3:9). Compare Jeremiah 13:17, "mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (Zephaniah 3:12; Isaiah 66:2; Isaiah 66:10).

Zephaniah 3:18 — 18. sorrowful for the solemn assembly—pining after the solemn assembly which they cannot celebrate in exile (Lamentations 1:4; Lamentations 2:6). who are of thee—that is, of thy true citizens; and whom therefore I will restore. to whom the reproach of it was a burden—that is, to whom thy reproach ("the reproach of My people," Lamentations 2:6- :; their ignominious captivity)

Zechariah 1:3 — and Zechariah, implying God's boundless resources and universal power, so as to inspire the Jews with confidence to work. Turn ye unto me . . . and I will turn—that is, and then, as the sure consequence, "I will turn unto you" (Malachi 3:7; James 4:8; compare also Jeremiah 3:12; Ezekiel 18:30; Micah 7:19). Though God hath brought you back from captivity, yet this state will not last long unless ye are really converted. God has heavier scourges ready, and has begun to give symptoms of displeasure [CALVIN].

Zechariah 13:4 — 4. prophets . . . ashamed—of the false prophecies which they have uttered in times past, and which the event has confuted. rough garment—sackcloth. The badge of a prophet (2 Kings 1:8; Isaiah 20:2), to mark their frugality alike in food and attire (Isaiah

Zechariah 13:9 — 9. through . . . fire—of trial (Psalms 66:10; Amos 4:11; 1 Corinthians 3:15; 1 Peter 1:6; 1 Peter 1:7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion,

Zechariah 2:5 — 5. I . . . wall of fire round—Compare Zechariah 2:4. Yet as a city needs some wall, I JEHOVAH will act as one of fire which none durst approach (Zechariah 9:8; Isaiah 26:1). glory in the midst—not only a defense from foes outside, but a glory within (Isaiah 60:19; Revelation 21:23). The same combination of