Bible Commentaries

Genesis 2:19 — Here, as in several previous instances Genesis 1:5; Genesis 2:4, Genesis 2:8-9, the narrative reverts to the earlier part of the sixth day. This is, therefore, another example of the connection according to thought overruling that according to time. The order of time, however, is restored, when we

Genesis 40:1-23 — unhesitating hopefulness keep the breast of Joseph in calm tranquillity. There is a God above, and that God is with him. His soul swerves not from this feeling. Meanwhile, new and distinguished prisoners are introduced into his place of confinement.Genesis 40:1-4The chief butler and chief baker, high officials in Pharaoh’s court, come under the displeasure of their sovereign. “In the house of the captain of the guards.” It appears that this officer’s establishment contained the keep in which Joseph and these

Job 13:14 — will put my life in my hand.” It seems to me, that the language is to be taken in connection with the previous verse, and is not to be regarded as an interrogatory, but as a declaration. “Let come upon me anything - whatever it may be - מה mâh - Job 13:13 on account of that, or in reference to that - על־מה ‛al-mâh - Job 13:14, I will take my life in my hand, braving any and every danger.”It is a firm and determined purpose that he would express his sentiments, no matter what might occur - even if

Job 20:5 — events as they had been observed from the earliest times. But the “language” conveys most important truths in reference to the spiritual joys of the hypocrite at all times, though it is not certain that Zophar used it in this sense. The truths are these.(1) There is a kind of joy which a hypocrite may have - the counterfeit of that which a true Christian possesses. The word “hypocrite” may be used in a large sense to denote the man who is a professor of religion, but who has none, as well as him who intentionally

Job 26:5 — here has given rise to much discussion, and to a great variety of opinion. Our common translation is most feeble, and by no means conveys its true force. The object of the whole passage is to assert the universal dominion of God. Bildad had said Job 25:1-6 that the dominion of God extended to the heavens, and to the armies of the skies; that God surpassed in majesty the splendor of the heavenly bodies; and that compared with him man was a worm. Job commences his description by saying that the dominion

Job 39:30 — are able to convey animals of considerable size, alive, to their places of abode. They often bear away in this manner, lambs, kids, and the young of the gazelle. Three instances, at least, are known, where they have carried off children. In the year 1737, in Norway, a boy upward of two years of age was carried off by an eagle in the sight of his parents. Anderson, in his history of Iceland, asserts that in that island children of four and five years of age have experienced the same fate; and Ray

Job 4:16 — was silence - Margin, “I heard a still voice.” So Rosenmuller says that the word here, דּממה demâmâh, does not mean silence, but a gentle breeze, or air - auram lenem - such as Elijah heard after the tempest had gone by, and when God spoke to him, 1 Kings 19:12-13. Grotins supposes that it means here the בת־קול bath qôl, or “daughter of the voice,” of which the Jewish Robbins speak so often - the still and gentle voice in which God spoke to people. The word used דממה demâmâh usually means silence,

Job 5:1 — defendant. According to this, the meaning of the words “call now” is, in jus voca: that is, call the Deity to account, or bring an action against him: or more properly, enter into an argument or litigation, as before a tribunal; see the notes at Isaiah 41:1, where similar language occurs.If there be any that will answer thee - If there is anyone who will respond to thee in such a trial. Noyes renders this, “See if He will answer thee;” that is, “See if the Deity will condescend to enter into a judicial

Job 8:13 — above be correct, that this is a fragment of a poem which had come down from far distant times, it was probably known before the flood. The passage requires no particular philological explanation, but it is exceedingly important. We may remark on it,(1) That there were hypocrites even in that early age of the world. They are confined to no period, or country, or religious denomination, or profession. There are hypocrites in religion - and so there are in politics, and in business, and in friendship,

Psalms 127:2 — ease there is the same dependence on God.To eat the bread of sorrows - Bread of care, anxiety, or trouble; that is, bread earned or procured by the severity of toil. There may be an allusion here to the original sentence pronounced on man, Genesis 3:17. The meaning is, that it is in vain that you labor hard, that you exhaust your strength, in order to get bread to eat, unless God shall bless you. After all your toil the result is with him.For so he giveth his beloved sleep - The word “for” is not

Psalms 35:14 — I behaved myself - Margin, as in Hebrew: “I walked.” The word “walk,” in the Scriptures, is often used to denote a course of conduct; the way in which a man lives and acts: Philippians 3:18; Galatians 2:14; 1Th 4:12; 2 Thessalonians 3:11. It is not improperly rendered here, “I behaved myself.”As though he had been my friend or brother - Margin, as in Hebrew: “as a friend, as a brother to me.” This shows that these persons were not his

Psalms 80:2 — verse; and it was natural, in speaking of the people, to mention his sons. Benjamin is mentioned because, in the encampment and march through the wilderness, these three tribes always went together, as the descendants of the same mother. Genesis 46:19-20; Numbers 2:18-24; Numbers 10:22-24. It is probable that they were always especially united in the great operations of the Hebrew people, and that when one was mentioned it was customary to mention the others, as being of the same family, or descended

Isaiah 11:4 — would not be influenced by any undue regard for the higher ranks of life, but would be the friend and patron of the poor.And reprove - הוכיח hô̂kiyach. And judge, decide, or argue for; that is, he shall be their friend and their impartial judge; Isaiah 11:3.With equity - With uprightness, or uncorrupted integrity.For the meek of the earth - ענוי־ארץ ‛anevēy 'ārets. For the humble, the lower class; referring to those who were usually passed by, or oppressed by those in power.And he shall smite the

Isaiah 20:3 — three years “at intervals,” so that the subject might be kept before the mind of the people. But the supposition that this means that the symbolic action of walking naked and barefoot continued for so long a time in any manner, is highly improbable. (1) The Hebrew does not necessarily require it. It “may” mean simply that his actions were a sign and wonder with reference to a three years’ captivity of the Egyptians. (2) It is in itself improbable that he should so long a time walk about Jerusalem

Isaiah 40:28 — ‘the ends of the earth,’ means the same as the earth itself. The earth is sometimes spoken of as a vast plain having limits or boundaries (see Isaiah 40:22). It is probable that this was the prevailing idea among the ancients (compare Deuteronomy 33:17; 1 Samuel 2:10; Psalms 19:6; Psalms 22:27; Psalms 48:10; Psalms 65:5; Psalms 67:7; Psalms 98:3; Isaiah 43:6; Isaiah 45:22; Isaiah 52:10). The argument here is, that he who has formed the earth could not be exhausted or weary in so small a work as that

Isaiah 45:22 — God for salvation, he ought to be excluded from heaven, and the universe will acquiesce in the decision which consigns him to despair.All the ends of the earth - For the meaning of this phrase, see the note at Isaiah 40:28. The invitation here proves:1. That the offers of the gospel are universal. None are excluded. The ends of the earth, the remotest parts of the world, are invited to embrace salvation, and all those portions of the world might, under this invitation, come and accept the offers of

Isaiah 51:20 — here represented as a mother. Her sons, that is, her inhabitants, had become weak and prostrate everywhere, and were unable to afford consolation.They lie at the head of all the streets - The ‘head’ of the streets is the same which in Lamentations 2:19; Lamentations 4:1, is denominated ‘the top of the streets.’ The head or top of the streets denotes, doubtless, the beginning of a way or street; the corner from which other streets diverge. These would be public places, where many would be naturally

Isaiah 59:17 — introduces him as going forth to vindicate his people clad like an ancient warrior. In the declaration that he ‘put on righteousness,’ the essential idea is, that he was pure and holy. The same image is used by the prophet in another figure in Isaiah 11:5 (see the note at that place).As a breastplate - The breastplate was a well-known piece of ancient armor, designed to defend the breast from the darts and the sword of an enemy. The design here is, to represent the Redeemer as a hero; and accordingly

Isaiah 66:1 — The heaven is my throne - (See the notes at Isaiah 57:15). Here he is represented as having his seat or throne there. He speaks as a king. heaven is the place where he holds his court; from where he dispenses his commands; and from where he surveys all his works (compare 2 Chronicles 6:18; Matthew 5:34).

Isaiah 7:12 — I will not ask - In this case Ahaz assumed the appearance of piety, or respect for the command of God. In Deuteronomy 6:16, it is written, ‘Thou shalt not tempt the Lord thy God;’ and Ahaz perhaps had this command in his eye. It was a professed reverence for God. But the true reason why he did not seek this sign was, that he had already entered into a negotiation with