Bible Commentaries

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 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;

Genesis 37:25 — 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

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

Genesis 37:25 — themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (1 John 3:12). they lifted up their eyes,  …  and, behold, a company of Ishmaelites — They are called Midianites (Genesis 37:28), and Medanites, in Hebrew (Genesis 37:36), 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

Job 1:6 — “ministry” in other parts of the universe (Hebrews 1:14). the Lord — Hebrew, Jehovah, the self-existing God, faithful to His promises. God says (Exodus 6:3) that He was not known to the patriarchs by this name. But, as the name occurs previously in Genesis 2:7-9, etc., what must be meant is, not until the time of delivering Israel by Moses was He known peculiarly and publicly in the character which the name means; namely, “making things to be,” fulfilling the promises made to their forefathers.

Job 14:15 — 15. namely, at the resurrection (John 5:28; Psalms 17:15). have a desire to—literally, "become pale with anxious desire:" the same word is translated "sore longedst after" (Genesis 31:30; Psalms 84:2), implying the utter unlikelihood that God would leave in oblivion the "creature of His own hands so fearfully and wonderfully made." It is objected that if Job knew of a future retribution, he would make it the leading topic

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

Song of Solomon 2:17 — referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. Maurer takes this verse of the approach of night, when the breeze arises after the heat of day (compare Genesis 3:8, Margin, with Genesis 18:1), and the “shadows” are lost in night (Psalm 102:11); thus our life will be the day; death, the night (John 9:4). The English Version better accords with (Song of Solomon 3:1). “By night”

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

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 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).

Habakkuk 2:3 — 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).

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 — :-). 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

Zechariah 1:8 — 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” (Malachi 3:1; compare Genesis 16:7 with Zechariah 1:13; Genesis 22:11 with Zechariah 1:12; Exodus 3:2 with 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;

Matthew 1:1 — Matthew 1:1-17. Genealogy of Christ. (= Luke 3:23-38). The book of the generation — an expression purely Jewish; meaning, “table of the genealogy.” In Genesis 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses. of Jesus Christ — For the meaning of these glorious words, see on Matthew 1:16;

Ephesians 1:3 — Him (John 20:17). God is “the God” of the man Jesus, and “the Father” of the Divine Word. The Greek is, “Blessed us,” not “hath blessed us”; referring to the past original counsel of God. As in creation (Genesis 1:22) so in redemption (Genesis 12:3; Matthew 5:3-11; Matthew 25:34) God “blesses” His children; and that not in mere words, but in acts. us — all Christians. blessings — Greek, “blessing.” “All,”