Bible Commentaries

Psalms 104:26 — course, on looking at the ocean, these would be among the objects that would particularly attract his attention.There is that leviathan - The Septuagint and the Vulgate render this, dragon. On the meaning of the word “leviathan,” see the notes at Job 41:1.Whom thou hast made - Margin, as in Hebrew, “formed.” The idea of creation is implied in the word.To play therein - As his native element. To move about therein; to make quick and rapid motions, as if in sport.

Psalms 109:18 — As he clothed himself with cursing like as with a garment - Moral qualities are often compared with raiment - as that in which we “appear” to our fellow-men. See 1 Peter 5:5; Job 29:14.So let it come into his bowels like water - Margin, “within him.” Hebrew, “In his midst.” Let it penetrate him through and through. Let no part of him be unaffected by it.And like oil into his bones - As if oil flowed through all

Psalms 119:131 — the lungs in their increased action. The idea is, that his heart was full; that he had such an intense desire as to produce deep and rapid breathing; that he was like one who was exhausted, and who “panted” for breath. Compare the notes at Psalms 42:1.For I longed for thy commandments - The word here rendered “longed” occurs nowhere else. It means to desire earnestly. See the notes at Psalms 119:20.

Psalms 119:48 — denotes a high statue of joy, such as leads to an outward expression; not merely that which exists in calm contemplation, but where the heart is full, and when it finds outward expression.And I will meditate in thy statutes - See the notes at Psalms 1:2. I will indicate my joy - my happiness - in thy commandments in every way possible; by outward expressions, and by deep and calm contemplation when I am alone; in my daily employments, in solitude, in the night-watches. This is indicative always of

Psalms 145:7 — They shall abundantly utter the memory of thy great goodness - Hebrew, The memory of the greatness of thy goodness they will pour forth. The word rendered “abundantly utter” means to bud forth, to gush out, to flow, as a fountain. Proverbs 18:4; Proverbs 1:23; Proverbs 15:2, Proverbs 15:28. It is applied to words as poured forth in praise. The meaning is, that the heart is full, as a fountain is full of water, and that it naturally overflows, or seeks to discharge itself. The thought of

Psalms 78:64 — Their priests fell by the sword - Compare 1 Samuel 4:11. It was considered a special calamity that the ministers of religion were cut down in war.And their widows made no lamentation - That is, the public troubles were so great, the danger was still so imminent, the calamities thickened so fast,

Psalms 83:1 — Keep not thou silence, O God - See the notes at Psalms 28:1. The prayer here is that in the existing emergency God would not seem to be indifferent to the needs and dangers of his people, and to the purposes of their enemies, but that he would speak with a voice of command, and break up their designs.Hold not

Psalms 89:52 — was right, and faithful, and true. It is an instance of the faith which those who are truly pious have in God, in all circumstances, and at all times; of their belief that he is worthy of entire confidence, and ought always to be praised. Compare Job 1:21. At the close of all kinds of trouble - and in the midst of all kinds of trouble - true piety will enable us to say, “Blessed be God.”

Psalms 89:6 — as mighty. The “sons of the mighty” on earth are spoken of as mighty men - as men of power - as men of exalted rank. So here, the idea is, that none of the angels, though of exalted rank (“principalities,” or “powers,” compare Romans 8:38; Ephesians 1:21), could be put in comparison with God. See the notes at Isaiah 40:25.

Psalms 96:9 — O worship the Lord in the beauty of holiness - This verse is literally taken from 1 Chronicles 16:29-30. The margin here is, “in the glorious sanctuary.” The Septuagint, ἐν αὐλῇ ἁγίᾳ en aulē hagia - “in his holy court.” So the Latin Vulgate. On the meanings of the expression, see the notes at Psalms 29:2.Fear before him, all

Psalms 97:6 — The heavens declare his righteousness - See the notes at Psalms 50:6. Compare the notes at Psalms 19:1.And all the people see his glory - As manifested in the heavens, and in the power which he puts forth on the earth. That is, (they have the opportunity of seeing it; it is made manifest in all his works. They see what in fact is a manifestation of

Ecclesiastes 5:1 — Solomon after his fall into idolatry, it will appear a natural sign of the writer’s self-humiliation, an acknowledgment of his unworthiness of the privileges of a son of the covenant, that he avoids the name of the Lord of the covenant (see Ecclesiastes 1:13 note).Be more ready to hear - Perhaps in the sense that, “to draw near for the purpose of hearing (and obeying) is better than etc.”

Isaiah 37:35 — For I will defend this city - Notwithstanding all that Hezekiah had done to put it in a posture of defense (2 Chronicles 32:1, following) still it was Yahweh alone who could preserve it.For mine own sake - God had been reproached and blasphemed by Sennacherib. As his name and power had been thus blasphemed, he says that he would vindicate himself, and for the honor of his

Isaiah 42:17 — shame, are frequently used in the Scriptures to denote a state of disappointment in regard to an object of trust or confidence, and especially of those who had trusted in idols (see Psalms 35:4; Psalms 70:3; Psalms 97:7; compare the notes at Isaiah 1:29; Isaiah 19:9; Isaiah 37:27; see also Ezekiel 16:52). The sense here is, that they should find no such protection in their idol-gods as they had hoped, and that they should be covered with conscious guilt forever, having trusted in them and given

Isaiah 49:13 — heavens and the earth would have cause to exult together. It is common in Isaiah thus to interpose a song of praise on the announcement of any great and glorious truth, and to call on the heavens and the earth to rejoice together (see the notes at Isaiah 12:1-6; Isaiah 42:10-11; Isaiah 44:23).

Isaiah 6:6 — Then flew - Isaiah is represented as standing out of the temple; the seraphim as in it.Having a live coal - The Vulgate renders this, ‘A stone.’ This is, probably, the original meaning of the word; see 1 Kings 19:6. It at first denoted a hot stone which was used to roast meat upon. It may also mean a coal, from its resemblance to such a stone.From off the altar - The altar of burnt-offering. This stood in the court of the priests, in front of the temple;

Isaiah 9:11 — Therefore - This verse indicates the punishment that would come upon them for their pride.The Lord shall set up - Hebrew, ‘Shall exalt.’ That is, they shall overcome and subdue him.The adversaries of Rezin - King of Syria, Isaiah 7:1. It should be observed here, that twenty-one manuscripts, instead of adversaries, read princes of Rezin. The sense seems to require this; as in the following verse, it is said that the Syrians will be excited against them.Against him - Against Ephraim.And

Ezekiel 25:15-17 — The Philistines occupying lands to the south of Judah were a Hamite race Genesis 10:14, but of a different branch from the Canaanites. They were a powerful people never dispossessed by the Israelites Joshua 13:3. They were a thorn in the side of the chosen people throughout, and joined in attacking Jerusalem in the day of her trouble.

Ezekiel 28:21 — Prophecy against Zidon. Zidon (mod. Saida) was more ancient than Tyre and was the original metropolis of Phoenicia Genesis 10:19, but in the times of Phoenician greatness it ever played a subordinate part. Only once Judges 10:12 do we find the “Zidonians” in conflict with Israel. The evil which they did was the seducing them to idolatry (compare Ezekiel 28:24), as in the

Ezekiel 32:30 — “When their might and power were terrible to all, they were shorn of their power and delivered over to shame and confusion.” There are here six nations, Asshur, Elam, Meshech, Tubal, Edom, Zidon, which added to Egypt make up seven (see the Ezekiel 25:1 note). The section which contains the prophecies against the pagan, closing with this description of the kings who had gone down to the grave, accords with the general purport of the whole section, namely,: the declaration that all the powers of the