Bible Commentaries

1 Chronicles 26:16 — of the temple and its courts were poured out. by the causeway of the going up—probably the ascending road which was cast up or raised from the deep valley between Mount Zion and Moriah, for the royal egress to the place of worship (2 Chronicles 9:4). ward against ward—Some refer these words to Shuppim and Hosah, whose duty it was to watch both the western gate and the gate Shallecheth, which was opposite, while others take it as a general statement applicable to all the guards, and intended to

Job 22:29 — (prosperity returns back to me) [MAURER]. he—God. humble—Hebrew, "him that is of low eyes." Eliphaz implies that Job is not so now in his affliction; therefore it continues: with this he contrasts the blessed effect of being humble under it (James 4:6; 1 Peter 5:5 probably quote this passage). Therefore it is better, I think, to take the first clause as referred to by "God resisteth the proud." When (men) are cast down, thou shalt say (behold the effects of) pride. Eliphaz hereby justifies himself

Job 33:26 — 23:3; Job 23:8; Job 23:9). True especially to the redeemed in Jesus Christ (Job 23:9- :). he—Job. shall see his face—or, God shall make Job to see His face [MAURER]. God shall no longer "hide His face" (Job 23:9- :). True to the believer now (John 14:21; John 14:22); eternally (Psalms 17:15; John 17:24). his—God's righteousness—God will again make the restored Job no longer ("I perverted . . . right," Job 33:27) doubt God's justice, but to justify Him in His dealings. The penitent justifies

Job 35:14 — 14. Although thou sayest thou shalt not see him—(as a temporal deliverer; for he did look for a Redeemer after death, :-; which passage cannot consistently with Elihu's assertion here be interpreted of "seeing" a temporal "redeemer"), Job 7:7; Job 9:11;

Psalms 106:13 — quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair. his works— (Deuteronomy 11:3; Deuteronomy 11:4; Daniel 9:14). his counsel—They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.

Psalms 23:1-6 — el cuidado providencial de Dias que prodiga el refrigerio, la dirección, protección, y abundancia, y que da así base para la confianza en su favor perpetuo. 1. La relación de Cristo con su pueblo a menudo se presenta en la figura de pastor ( Juan 10:14; Hebreos 13:20; 1 Pedro 2:25; 1 Pedro 5:4), lo que motiva la opinión de que él es el Señor, así descrito aquí, y en Génesis 48:15; Salmo 80:1; Isaías 40:11, opinión que no carece de cierta dosis de buena razón. 2. pastos—no mencionados con respecto

Psalms 42:1-11 — Salmo 42 Masquil—(cf. el título del Salmo 32). Para, o de (cf. Introducción) los hijos de Coré. El escritor, acaso uno de la familia levítica de cantores que acompañaban a David en el destierro, llora su ausencia del santuario, a causa de la tristeza agravada

Ecclesiastes 12:4 — 4. doors—the lips, which are closely shut together as doors, by old men in eating, for, if they did not do so, the food would drop out (Job 41:14; Psalms 141:3; Micah 7:5). in the streets—that is, toward the street, "the outer doors" [MAURER and WEISS].

Ecclesiastes 7:28 — three hundred wives and seven hundred concubines. Among these it was not likely that he should find the fidelity which one true wife pays to one husband. Connected with Song of Solomon 5:10- :, not an unqualified condemnation of the sex, as Proverbs 12:4; Proverbs 31:10, &c., prove.

Song of Solomon 4:2 — from the washing," the spotless whiteness; and in "twins," the exact correspondence of the upper and lower teeth: and in "none barren," none wanting, none without its fellow. Faith is the tooth with which we eat the living bread (John 6:35; John 6:54). Contrast the teeth of sinners (Psalms 57:4; Proverbs 30:14); also their end (Psalms 3:7; Matthew 25:30). Faith leads the flock to the washing (Zechariah 13:1; 1 Corinthians 6:11; Titus 3:5). none . . . barren— (Titus 3:5- :). He who is begotten of

Numbers 14:2 — 2-4. Would God that we had died in Egypt—Such insolence to their generous leaders, and such base ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised

Numbers 9:6 — no opportunity of supplying their want were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadab and Abihu [Leviticus 10:4; Leviticus 10:5].

Deuteronomy 15:4 — 4. Save when there shall be no poor man among you—Apparently a qualifying clause added to limit the application of the foregoing statement [ :-]; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich,

Deuteronomy 3:9 — Its summit and the ridges on its sides are almost constantly covered with snow. It is not so much one high mountain as a whole cluster of mountain peaks, the highest in Palestine. According to the survey taken by the English Government Engineers in 1840, they were about 9376 feet above the sea. Being a mountain chain, it is no wonder that it should have received different names at different points from the different tribes which lay along the base—all of them designating extraordinary height: Hermon,

Ephesians 1:3 — God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ephesians 1:13- :) so in redemption (Genesis 12:3; Matthew 5:3-11; Matthew 25:34) God "blesses" His children; and that not in mere words, but in acts. us—all Christians. blessings—Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as

Hebrews 1:2 — "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation. by his Son—Greek, "IN (His) Son" (John 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus

Hebrews 6:5 — the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (Hebrews 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is

2 Peter 2:1 — false prophets into the same churches. among the people—Israel: he is writing to believing Israelites primarily (see on :-). Such a "false prophet" was Balaam ( :-). there shall be—Already symptoms of the evil were appearing (2 Peter 2:9-22; Judges 1:4-13). false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (2 Peter 3:2). who—such as (literally, "the which") shall. privily—not at first openly and directly, but by the way, bringing

Revelation 5:10 — clause. kings—So B reads. But A, Aleph, Vulgate, Coptic, and CYPRIAN, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (Revelation 4:10; Revelation 4:11); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in Revelation 20:6 they are not called "kings" [BENGEL]. we shall reign on the earth—This is a new feature added to Revelation 20:6-

1 Samuel 2:1 — 1. Hannah prayed, and said—Praise and prayer are inseparably conjoined in Scripture (Colossians 4:2; 1 Timothy 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition. mine horn is exalted in the Lord—Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to