Bible Commentaries

Job 26:12 — divideth — (Psalm 74:13). Perhaps at creation (Genesis 1:9, Genesis 1:10). The parallel clause favors Umbreit, “He stilleth.” But the Hebrew means “He moves.” Probably such a “moving” is meant as that at the assuaging of the flood by the wind which “God made to pass over” it (Genesis 8:1; Psalm 104:7). the proud — rather, “its pride,” namely, of the sea (Job 9:13).

Job 42:11 — 41:9). piece of money—Presents are usual in visiting a man of rank in the East, especially after a calamity (2 Chronicles 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Genesis 33:19; Joshua 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so Genesis 42:35; Genesis 33:19; compare with Genesis 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The term,

Job 42:11 — piece of money—Presents are usual in visiting a man of rank in the East, especially after a calamity (2 Chronicles 32:23). Hebrew, kesita. MAGEE translates "a lamb" (the medium of exchange then before money was used), as it is in Margin of Genesis 33:19; Joshua 24:32. But it is from the Arabic kasat, "weighed out" [UMBREIT], not coined; so Genesis 42:35; Genesis 33:19; compare with Genesis 23:15, makes it likely it was equal to four shekels; Hebrew kashat, "pure," namely, metal. The

Job 42:11 — — Presents are usual in visiting a man of rank in the East, especially after a calamity (2 Chronicles 32:23). Hebrew, {(kesita}. Magee translates “a lamb” (the medium of excha)nge then before money was used), as it is in Margin of Genesis 33:19; Joshua 24:32. But it is from the Arabic kasat, “weighed out” [Umbreit], not coined; so Genesis 42:35; Genesis 33:19; compare with Genesis 23:15, makes it likely it was equal to four shekels; Hebrew {kashat}, “pure,”

Psalms 11:7 — 7. his countenance—literally, "their faces," a use of the plural applied to God, as in Genesis 1:26; Genesis 3:22; Genesis 11:7; Isaiah 6:8, c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Isaiah 6:8- :), expressing here God's complacency towards the upright (compare Psalms 34:15 Psalms 34:16).

Psalms 11:7 — 7. his countenance—literally, "their faces," a use of the plural applied to God, as in Genesis 1:26; Genesis 3:22; Genesis 11:7; Isaiah 6:8, c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Isaiah 6:8- :), expressing here God's complacency towards the upright (compare Psalms 34:15 Psalms 34:16).

Psalms 11:7 — his countenance — literally, “their faces,” a use of the plural applied to God, as in Genesis 1:26; Genesis 3:22; Genesis 11:7; Isaiah 6:8, etc., denoting the fullness of His perfections, or more probably originating in a reference to the trinity of persons. “Faces” is used as “eyes” (Psalm 11:4), expressing here God‘s complacency towards the upright (compare Psalm 34:15, Psalm 34:16).

Isaiah 23:3 — waters by the fertilizing soil which it deposits at its yearly overflow (Jeremiah 2:18). harvest of the river—the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Genesis 41:1-57; Genesis 42:1-38; Genesis 43:1-34). her revenue—Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart— (Genesis 43:1-1.43.34-

Isaiah 23:3 — given to its waters by the fertilizing soil which it deposits at its yearly overflow (Jeremiah 2:18). harvest of the river—the growth of the Delta; the produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Genesis 41:1-57; Genesis 42:1-38; Genesis 43:1-34). her revenue—Tyrian vessels carried Egyptian produce obtained in exchange for wine, oil, glass, &c., into various lands, and so made large profits. mart— (Genesis 43:1-1.43.34- :). No city was

Isaiah 37:37 — impious rebel"; he subverted the existing patriarchal order of society, by setting up a system of chieftainship, founded on conquest; the hunting field was his training school for war; he was of the race of Ham, and transgressed the limits marked by God (Genesis 10:8-11; Genesis 10:25), encroaching on Shem's portion; he abandoned Babel for a time, after the miraculous confusion of tongues and went and founded Nineveh; he was, after death, worshipped as Orion, the constellation (see on Genesis 10:25- :;

Isaiah 51:2 — 2. alone—translate, "I called him when he was but one" ( :-). The argument is: the same God who had so blessed "one" individual, as to become a mighty nation (Genesis 12:1; Genesis 22:7), can also increase and bless the small remnant of Israel, both that left in the Babylonish captivity, and that left in the present and latter days (Genesis 22:7- :); "the residue" (Isaiah 13:8; Isaiah 13:9).

Isaiah 58:14 — in  …  Lord — God rewards in kind, as He punishes in kind. As we “delight” in keeping God‘s “Sabbath,” so God will give us “delight” in Himself (Genesis 15:1; Job 22:21-26; Psalm 37:4). ride upon  …  high places — I will make thee supreme lord of the land; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitringa],

Isaiah 7:1 — 1. Ahaz—In the first years of his reign the design of the two kings against Judah was carried out, which was formed in Jotham's reign ( :-). Syria—Hebrew, Aram (Genesis 10:22; Genesis 10:23), originally the whole region between the Euphrates and Mediterranean, including Assyria, of which Syria is an abbreviation; here the region round Damascus, and along Mount Libanus. Jerusalem—An actual siege of it took place, but was foiled (Genesis 10:23- :).

Ezekiel 27:23 — Haran — the dwelling-place of Abraham in Mesopotamia, after he moved from Ur (Genesis 11:31). Canneh — Calneh, an Assyrian city on the Tigris; the Ctesiphon of the Greeks (Genesis 10:10). Eden — probably a region in Babylonia (see Genesis 2:8). Chilmad — a compound; the place designated by Ptolemy “Gaala of Media.” The Chaldee version interprets it of Media. Henderson refers it to Carmanda, which Xenophon describes as a large city beyond the Euphrates.

Daniel 4:13 — the evil to record their sins, and at God's bidding at last punish them (Jeremiah 4:16; Jeremiah 4:17), "watchers" applied to human instruments of God's vengeance. As to GOD (Daniel 9:14; Job 7:12; Job 14:16; Jeremiah 44:27). In a good sense (Genesis 31:49; Jeremiah 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they

Daniel 4:13 — watch over the evil to record their sins, and at God's bidding at last punish them (Jeremiah 4:16; Jeremiah 4:17), "watchers" applied to human instruments of God's vengeance. As to GOD (Daniel 9:14; Job 7:12; Job 14:16; Jeremiah 44:27). In a good sense (Genesis 31:49; Jeremiah 31:28). The idea of heavenly "watchers" under the supreme God (called in the Zendavesta of the Persian Zoroaster, Ormuzd) was founded on the primeval revelation as to evil angels having watched for an opportunity until they succeeded

Amos 7:13 — Beth-el—Amaziah wants to be let alone at least in his own residence. the king's chapel—Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Genesis 28:16; Genesis 28:19; Genesis 35:6; Genesis 35:7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own

Amos 7:13 — ( :-). at Beth-el—Amaziah wants to be let alone at least in his own residence. the king's chapel—Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Genesis 28:16; Genesis 28:19; Genesis 35:6; Genesis 35:7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.

Revelation 16:3 — 3. angel—So B and ANDREAS. But A, C, and Vulgate omit it. upon—Greek, "into." became as . . . blood—answering to another Egyptian plague. of a dead man—putrefying. living soul—So B and ANDREAS. But A, C, and Syriac, "soul of life" (compare Genesis 1:30; Genesis 7:21; Genesis 7:22). in the sea—So B and ANDREAS. But A, C, and Syriac read, "(as respects) the things in the sea."

Revelation 16:3 — angel — So B and Andreas. But A, C, and Vulgate omit it. upon — Greek, “into.” became as  …  blood — answering to another Egyptian plague. of a dead man — putrefying. living soul — So B and Andreas. But A, C, and Syriac, “soul of life” (compare Genesis 1:30; Genesis 7:21, Genesis 7:22). in the sea — So B and Andreas. But A, C, and Syriac read, “(as respects) the things in the sea.”