Bible Commentaries

Psalms 103:5 — the Chaldee “thy age;” in the Arabic, the Septuagint, and the Latin Vulgate, “thy desire;” in the Syriac, “thy body;” DeWette renders it, “thy age.” So also Tholuck. The Hebrew word - עדי ‛ădı̂y - is rendered “ornaments” in Exodus 33:4-6; 2 Samuel 1:24; Isaiah 49:18; Jeremiah 2:32; Jeremiah 4:30; Ezekiel 7:20; Ezekiel 16:11, Ezekiel 16:17 (margin,); Ezekiel 23:40; and “mouth” in Psalms 32:9, as here. These are the only places in which it occurs. Gesenius renders it here “age,” and supposes that

Psalms 104:10 — traces to the fact that the earth is “watered,” and that it is not a waste of rocks and sands. The allusion in this part of the psalm (see the Introduction) is to the earth as covered with vegetation - or, to the third day of the week of creation Genesis 1:9-13, which, in Genesis, is connected with the gathering of the waters into seas. This description continues in Psalms 104:18. The literal rendering here would be, “sending springs into the valleys.” He conducts the waters from the great reservoirs

Psalms 119:105 — a dark night. It shows him the way; it prevents his stumbling over obstacles, or failing down precipices, or wandering off into paths which would lead into danger, or would turn him away altogether from the path to life. Compare the notes at 2 Peter 1:19.And a light unto my path - The same idea substantially is presented here. It is a light which shines on the road that a man treads, so that he may see the path, and that he may see any danger which may be in his path. The expression is very beautiful,

Psalms 119:54 — of shelter; exposed to cold, and rain, and sleet, and ice, and snow, as pilgrims are - for to all these is the “pilgrim” - the way-farer - exposed, and all these represent the condition of one passing through this world to a better (compare Hebrews 11:13). Here, says the psalmist, I sang. I found joy in these scenes by thinking on the pure law - the pure and holy truth of God. I comforted myself with the feeling that there “is” law; that there is just government; that there is a God; that I am under

Psalms 130:3 — his observation; if he should deal with us exactly as we are; if he should overlook nothing, forgive nothing, we could have no hope.Who shall stand? - Who shall stand upright? Who could stand before thee? Who could hope to be acquitted? This implies(1) that the petitioner was conscious of guilt, or knew that he was a sinner;(2) that he felt there was a depth of depravity in his heart which God could see, but which he did not - as every man must be certain that there is in his own soul;(3) that God

Psalms 139:24 — And see if there be any wicked way in me - Margin, “way of pain,” or “grief.” The Hebrew word properly means an image, an idol Isaiah 48:5, but it also means pain, 1 Chronicles 4:9; Isaiah 14:3. The word in the form used here does not occur elsewhere. Gesenius (Lexicon) renders it here idol-worship. DeWette, “way of idols.” Prof. Alexander, “way of pain.” The Septuagint and Vulgate, “way of iniquity.” So Luther.

Psalms 50:15 — And call upon me in the day of trouble - This is a part of real religion as truly as praise is, Psalms 50:14. This is also the duty and the privilege of all the true worshippers of God. To do this shows where the heart is, as really as direct acts of praise and thanksgiving. The purpose of all that is said here is to show that true religion - the proper service

Psalms 50:4 — themselves.And to the earth - To all the dwellers upon the earth; “to the whole universe.” He makes this universal appeal with the confident assurance that his final sentence will be approved; that the universe will see and admit that it is just. See Revelation 15:3; Revelation 19:1-3. There can be no doubt that the universe, as such, will approve the ultimate sentence that will be pronounced on mankind.That he may judge his people - That is, all these arrangements - this coming with fire and tempest, and this

Psalms 51:3 — of mind which was necessary to forgiveness, and without which he could not hope for pardon.And my sin is ever before me - That is, It is now constantly before my mind. It had not been so until Nathan brought it vividly to his recollection (2 Samuel 12:1 ff); but after that it was continually in his view. He could not turn his mind from it. The memory of his guilt followed him; it pressed upon him; it haunted him. It was no wonder that this was so. The only ground of wonder in the case is that it

Psalms 60:1 — or offensive to him. The allusion, according to the view taken in the introduction to the psalm, is to some defeat or disaster which had occurred after the conquests in the East, or during the absence of the armies of David in the East 2 Samuel 8:0; 1 Chronicles 18:0; probably to the fact that the Edomites had taken occasion to invade the southern part of Palestine, and that the forces employed to expel them had been unsuccessful.Thou hast scattered us - Margin, broken. So the Hebrew. The word is

Psalms 68:11 — company of those that published it - Margin, army. More literally, “The women publishing it were a great host.” The word used is in the feminine gender, and refers to the Oriental custom whereby females celebrated victories in songs and dances. See Exodus 15:20-21; Judges 11:34; Jdg 21:21; 1 Samuel 18:6-7. The idea here is, that when there was a proclamation of war - when God commanded his people to go out to battle, and to take with them the ark, the females of the land - the singers - were ready to make

Psalms 78:41 — professed people of God) - that there was a boundary in respect to power which he could not pass, or that there were things to be done which he had not the ability to perform. The original word - תוה tâvâh - occurs but three times in the Scriptures; in 1 Samuel 21:13, where it is rendered scrabbled (in the margin, made marks); in Ezekiel 9:4, where it is rendered set, that is, set a mark (margin, mark); and in the place before us. It is rendered here by the Septuagint and the Latin Vulgate, to provoke

Psalms 79:6 — against thy people, and that have brought; desolation upon the land. The word rendered here pour out is used with reference to a cup or vial, as containing a mixture for the people to drink - of intoxication, or of poison. See the notes at Revelation 16:1; notes at Psalms 11:6; notes at Isaiah 51:17; compare Jeremiah 25:15, Jeremiah 25:17; Matthew 20:22; Matthew 26:39, Matthew 26:42.That have not known thee - Who are strangers to thee; who are thy enemies. The prayer that the wrath of God might be

Psalms 79:8 — idea so constantly affirmed in the Scripture, and so often illustrated in fact, that the effects of sin pass over from one generation to the next, and involve it in calamity. See Exodus 20:5; Exodus 34:7; Leviticus 20:5; Leviticus 26:39-40; Numbers 14:18, Numbers 14:33; compare the notes at Romans 5:12, et seg.Let thy tender mercies speedily prevent us - literally, “Hasten; let thy tender mercies anticipate us.” The word prevent here, as elsewhere in the Scriptures, does not mean to hinder, as with

Psalms 96:5 — have a real existence as gods. The word here rendered “idols” is translated by the Septuagint, δαιμόνια daimonia, “demons.” So the Latin Vulgate “daemonia.” The Hebrew word - אליל 'ĕlı̂yl - means properly “of nothing, nought, empty, vain.” See Job 13:4. The meaning here is, that they were mere nothings; they had no real existence; they were the creations of the imagination; they could not in any sense be regarded as what it was pretended they were; they had no claim to reverence and worship as

Psalms 97:10 — is nothing more clearly affirmed in the Scriptures than that in order to the love of God there must be the hatred of all that is wrong, and that where there is the love of sin in the heart, there can be no true religion. Compare the notes at Isaiah 1:16-20.He preserveth the souls of his saints - The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Psalms 3:8; Psalms 37:39.He delivereth them out of the hand of the wicked - That

Song of Solomon 6:4-9 — declaration of love after brief estrangement.”Song of Solomon 6:4Tirzah ... Jerusalem - Named together as the then two fairest cities of the land. For Jerusalem compare Psalms 48:2. “Tirzah” (i. e., “Grace” or “Beauty “)was an old Canaanite royal city Joshua 12:24. It became again a royal residence during the reigns of Baasha and his three successors in the kingdom of the ten tribes, and may well therefore have been famed for its beauty in the time of Solomon.Terrible as ... - Awe-inspiring as the bannered

Song of Solomon 8:8-12 — and virtue, one on whom no light advances can be made, then let us honor and reward her. This fortress-wall shall be crowned as it were with a tower or battlement of silver. But “if she be a door,” light-minded and accessible to seduction Proverbs 7:11-12, then let us provide against assailants the protection of a cedar bar or panel.Song of Solomon 8:10The bride herself replies with the pride of innocence and virtue already crowned. She has shown herself to be such a fortress-wall as her brothers

Isaiah 6:10 — result will be that they will not hear; they are so wicked that they will not attend to it; they will become even more hardened; yet go, and though certain of producing this effect, still proclaim it;’ see this passage explained in the notes at John 12:40.Their ears heavy - Dull, stupid, insensible.And shut their eyes - The word used here means “to spread over,” and then to close. It denotes here the state of mind which is more and more indisposed to attend to the truth.And be healed - Be restored

Isaiah 9:12 — The Syrians - Isaiah 7:1. The Syrians had been the allies of the Israelites. But after the death of Rezin, it is probable that they joined the Assyrians, and united with them in the invasion of Samaria. - Aben Ezra; Grotius. “Before.” Hebrew ‘From the east.’ Syria was situated