Bible Commentaries

Genesis 10:1 — according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Genesis 10:21), the true rendering of that passage. generations, c.—the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones for though the list comprises the sons of Shem, Ham, and Japheth, all their

Genesis 35:1 — years since his return to Canaan. He had effected a comfortable settlement and had acknowledged the divine mercies, by which that return and settlement had been signally distinguished (compare :-). But for some unrecorded reason, his early vow at Beth-el [Genesis 28:20-22], in a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian; and

Genesis 37:25 — be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain ( :-). they lifted up their eyes, . . . and, behold, a company of Ishmaelites—They are called Midianites (Genesis 37:28), and Medanites, in Hebrew (Genesis 37:28- :), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying

2 Chronicles 28:7 — being too young to take part in a battle, this individual must have been a younger son of the late King Jotham; Azrikam the governor of the house—that is, "the palace"; and Elkanah that was next to the king—that is, the vizier or prime minister (Genesis 41:40; Esther 10:3). These were all cut down on the field by Zichri, an Israelitish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division

Job 22:30 — because he humbles himself (1 Samuel 4:21- :); an oblique attack on Job, even to the last. and it—Rather, "he (the one not heretofore guiltless) shall be delivered through the purity (acquired since conversion) of thy hands"; by thy intercession (as Genesis 18:26, c.). [MAURER]. The irony is strikingly exhibited in Eliphaz unconsciously uttering words which exactly answer to what happened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (Job 42:7 Job

Job 31:38 — 38. Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Genesis 4:10; Habakkuk 2:11). If I have unjustly acquired lands (Job 24:2; Isaiah 5:8). furrows—The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as Isaiah 5:8- :, "If I paid him not for gathering

Isaiah 1:4 — 4. people—the peculiar designation of God's elect nation ( :-), that they should be "laden with iniquity" is therefore the more monstrous. Sin is a load (Psalms 38:4; Matthew 11:28). seed—another appellation of God's elect (Genesis 12:7; Jeremiah 2:21), designed to be a "holy seed" (Isaiah 6:13), but, awful to say, "evildoers!" children—by adoption (Hosea 11:1), yet "evildoers"; not only so, but "corrupters" of others (Hosea 11:1- :); the climax. So "nation—people—seed

Jeremiah 42:2 — carried off from Mizpah, and dwelt with Johanan (Jeremiah 41:16). Hence the expression is, "came near" (Jeremiah 41:16- :), not "sent." Let . . . supplication be accepted—literally, "fall" (see on Jeremiah 41:16- :; Jeremiah 37:20). pray for us— (Genesis 20:7; Isaiah 37:4; James 5:16). thy God— (James 5:16- :). The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them that God is their God

Ezekiel 16:49 — 16:6; Jeremiah 48:26), and by Ammon (Jeremiah 49:4). God, the heart-searcher, here specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from "fullness of bread," caused by the fertility of the soil (Genesis 13:10), and producing "idleness." abundance of idleness—literally, "the secure carelessness of ease" or idleness. neither did she strengthen . . . the poor—Pride is always cruel; it arrogates to itself all things, and despises brethren, for

Ezekiel 19:2 — is Judea: "a lioness," as being fierce in catching prey (Ezekiel 19:3), referring to her heathenish practices. Jerusalem was called Ariel (the lion of God) in a good sense (Ezekiel 19:3- :); and Judah "a lion's whelp . . . a lion . . . an old lion" (Genesis 49:9), to which, as also to Numbers 23:24; Numbers 24:9, this passage alludes. nourished . . . among young lions—She herself had "lain" among lions, that is, had intercourse with the corruptions of the surrounding heathen and had brought up

Ezekiel 21:10 — terror into the foe. should we . . . make mirth—It is no time for levity when such a calamity is impending (Isaiah 22:12; Isaiah 22:13). it contemneth the rod of my son, c.—The sword has no more respect to the trivial "rod" or scepter of Judah (Genesis 49:10) than if it were any common "tree." "Tree" is the image retained from Ezekiel 20:47 explained in Ezekiel 21:2; Ezekiel 21:3. God calls Judah "My son" (compare Exodus 4:22; Hosea 11:1). FAIRBAIRN arbitrarily translates, "Perchance the scepter

Ezekiel 36:1 — 1, 2. mountains of Israel—in contrast to "Mount Seir" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her hills are "the everlasting hills" of Jacob's prophecy (Genesis 49:26). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance; as much as to say, the so-called

Ezekiel 44:3 — represents Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace. eat bread before the Lord—a custom connected with sacrifices (Genesis 31:54; Exodus 18:12; Exodus 24:11; 1 Corinthians 10:18).

Daniel 11:37 — by women (1 Maccabees 6:1, c. 2 Maccabees 1:13). NEWTON refers it to Rome's "forbidding to marry." ELLIOTT rightly makes the antitypical reference be to Messiah. Jewish women desired to be mothers with a view to Him, the promised seed of the woman (Genesis 30:23; Luke 1:25; Luke 1:28). nor regard any god— (2 Thessalonians 2:4).

Numbers 5:17 — 17, 18. the priest shall take holy water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery (Genesis 3:14; Psalms 22:15). in an earthen vessel—This fragile ware was chosen because, after being used, it was broken in pieces (Leviticus 6:28; Leviticus 11:33). All the circumstances of this awful ceremony—her being placed with her face toward the

Micah 4:5 — 5. For—rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Genesis 8:21; Exodus 13:17; Joshua 17:18. The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the

Habakkuk 2:3 — But the antithesis between, "it shall speak," and "not be silent," makes English Version the better rendering. So the Hebrew is translated in Daniel 11:35- :. Literally, "breathe out words," "break forth as a blast." though it tarry, wait for it— (Genesis 49:18).

Zechariah 1:8 — meant ( :-). a man—Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zechariah 1:11; Zechariah 1:12), "Jehovah the angel of the covenant" (Zechariah 1:12- :; compare Genesis 16:7; Zechariah 1:13; Genesis 22:11; Zechariah 1:12; Exodus 3:2; Zechariah 1:4). Being at once divine and human, He must be God and man in one person. riding—implying swiftness in executing God's will in His providence; hastening to help His

Luke 15:22 — more in this strain. the best robe—Compare Zechariah 3:4 Zechariah 3:5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Isaiah 61:10; Revelation 3:18). a ring—(Compare Genesis 41:42; James 2:2). shoes—Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

Philippians 4:18 — drawn from the sweet-smelling incense which was burnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Matthew 25:40), before whom it "came up for a memorial" (Matthew 25:40- :), sweet-smelling in God's presence (Genesis 8:21; Revelation 8:3; Revelation 8:4). sacrifice acceptable— (Hebrews 13:16).