Resultados para: "PERSONIFICATION"

<p>seize upon it--as its prey, that is, utterly dissolve it.

joined unto the days of the year--rather, by poetic personification, &quot;Let it not rejoice in the circle of days and nights and months, which form the circle of years.&quot;</p>

<p>&quot;Flesh&quot; and &quot;soul&quot; describe the whole man. Scripture rests the hope of a future life, not on the inherent immortality of the soul, but on the restoration of the body with the soul. In the unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own misery. &quot;Pain is by personification, from our feelings while alive, attributed to the flesh and soul, as if the man could feel in his body when dead. It is the dead in general, not the wicked, who are meant here.&quot;




Next: Job Chapter 15</p>

<p>UMBREIT has &quot;he&quot; for &quot;it,&quot; that is, &quot;in the rage of hunger he shall devour his own body&quot;; or, &quot;his own children&quot; (Lam 4:10). Rather, &quot;destruction&quot; from Job 18:12 is nominative to &quot;devour.&quot;

strength--rather, &quot;members&quot; (literally, the &quot;branches&quot; of a tree).

the first-born of death--a personification full of poetical horror. The first-born son held the chief place (Gen 49:3); so here the chiefest (most deadly) disease that death has ever engendered (Isa 14:30; &quot;first-born of the poor&quot;--the poorest). The Arabs call fever, &quot;daughter of death.&quot;</p>

<p>pillars--poetically for the mountains which seem to bear up the sky (Psa 104:32).

astonished--namely, from terror. Personification.

his reproof-- (Psa 104:7). The thunder, reverberating from cliff to cliff (Hab 3:10; Nah 1:5).</p>

<p>Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (Job 31:20; Gen 4:10; Hab 2:11). If I have unjustly acquired lands (Job 24:2; Isa 5:8).

furrows--The specification of these makes it likely, he implies in this, &quot;If I paid not the laborer for tillage&quot;; as Job 31:39, &quot;If I paid him not for gathering in the fruits.&quot; Thus of the four clauses in Job 31:38-39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare Jam 5:4, which plainly alludes to this passage: compare &quot;Lord of Sabaoth&quot; with Job 31:26 here.</p>

<p>As though the desolate ground thirsted for God&#039;s showers. Personification. The beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist, and He has ulterior designs in it.</p>

<p>God shows that if Job cannot bring under control the lower animals (of which he selects the two most striking, behemoth on land, leviathan in the water), much less is he capable of governing the world.

behemoth--The description in part agrees with the hippopotamus, in part with the elephant, but exactly in all details with neither. It is rather a poetical personification of the great Pachydermata, or Herbivora (so &quot;he eateth grass&quot;), the idea of the hippopotamus being predominant. In Job 40:17, &quot;the tail like a cedar,&quot; hardly applies to the latter (so also Job 40:20, Job 40:23, &quot;Jordan,&quot; a river which elephants alone could reach, but see on Job 40:23). On the other hand, Job 40:21-22 are characteristic of the amphibious river horse. So leviathan (the twisting animal), Job 41:1, is a generalized term for cetacea, pythons, saurians of the neighboring seas and rivers, including the crocodile, which is the most prominent, and is often associated with the river horse by old writers. &quot;Behemoth&quot; seems to be the Egyptian Pehemout, &quot;water-ox,&quot; Hebraized, so-called as being like an ox, whence the Italian bombarino.

with thee--as I made thyself. Yet how great the difference! The manifold wisdom and power of God!

he eateth grass--marvellous in an animal living so much in the water; also strange, that such a monster should not be carnivorous.</p>

<p>the fir trees--now left undisturbed. Probably a kind of evergreen.

rejoice at thee-- (Psa 96:12). At thy fall (Psa 35:19, Psa 35:24).

no feller--as formerly, when thou wast in power (Isa 10:34; Isa 37:24).

Hades (the Amenthes of Egypt), the unseen abode of the departed; some of its tenants, once mighty monarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to WARBURTON [The Divine Legation], that the belief existed among the Jews that there was a Sheol or Hades, in which the &quot;Rephaim&quot; or manes of the departed abode.</p>

<p>Transition to poetry: in parallelism.

virgin . . . daughter--honorable terms. &quot;Virgin&quot; implies that the city is, as yet, inviolate. &quot;Daughter&quot; is an abstract collective feminine personification of the population, the child of the place denoted (see on Isa 23:10; Isa 1:8). Zion and her inhabitants.

shaken . . . head--in scorn (Psa 22:7; Psa 109:25; Mat 27:39). With us to shake the head is a sign of denial or displeasure; but gestures have different meanings in different countries (Isa 58:9; Eze 25:6; Zep 2:15).</p>

<p>Rather, &quot;Oh, thou that bringest good things to Zion; thou that bringest good tidings to Jerusalem.&quot; &quot;Thou&quot; is thus the collective personification of the messengers who announce God&#039;s gracious purpose to Zion (see on Isa 40:1); Isa 52:7 confirms this [Vulgate and GESENIUS]. If English Version be retained, the sense will be the glad message was first to be proclaimed to Jerusalem, and then from it as the center to all &quot;Judea, Samaria, and the uttermost parts of the earth&quot; (Luk 24:47, Luk 24:49; Act 1:8) [VITRINGA and HENGSTENBERG].

mountain--It was customary for those who were about to promulgate any great thing, to ascend a hill from which they could be seen and heard by all (Jdg 9:7; Mat 5:1).

be not afraid--to announce to the exiles that their coming return home is attended with danger in the midst of the Babylonians. The gospel minister must &quot;open his mouth boldly&quot; (Pro 29:25; Eph 6:19).

Behold--especially at His second coming (Zac 12:10; Zac 14:5).</p>

<p>Impassioned personification (Isa 1:2).

horribly afraid--rather, be horrified.&quot;

be . . . very desolate--rather, &quot;be exceedingly aghast&quot; at the monstrous spectacle. Literally, &quot;to be dried up,&quot; or &quot;devastated,&quot; (places devastated have such an unsightly look) [MAURER].</p>

<p>land mourn--personification (Jer 14:2; Jer 23:10).

for the wickedness-- (Psa 107:34).

beasts-- (Hos 4:3).

He shall not see our last end--Jehovah knows not what is about to happen to us (Jer 5:12) [ROSENMULLER]. So the Septuagint. (Psa 10:11; Eze 8:12; Eze 9:9). Rather, &quot;The prophet (Jeremiah, to whom the whole context refers) shall not see our last end.&quot; We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (Jer 5:12-13).</p>

<p>vengeance--for the slaughter of Josiah (Kg2 23:29).

sword shall devour . . . be . . . drunk--poetical personification (Deu 32:42).

a sacrifice-- (Isa 34:6; Eze 39:17). The slaughter of the Egyptians is represented as a sacrifice to satiate His righteous vengeance.</p>

<p>wall-- (Lam 2:8). Personified. &quot;Their heart,&quot; that is, the Jews&#039;; while their heart is lifted up to the Lord in prayer, their speech is addressed to the &quot;wall&quot; (the part being put for the whole city).

let tears, &amp;c.-- (Jer 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (Lam 1:4).

apple--the pupil of the eye (Psa 17:8).</p>

<p>overflowing--inundating; such as will at once wash away the mere clay mortar. The three most destructive agents shall co-operate against the wall--wind, rain, and hailstones. These last in the East are more out of the regular course of nature and are therefore often particularly specified as the instruments of God&#039;s displeasure against His foes (Exo 9:18; Jos 10:11; Job 38:22; Psa 18:12-13; Isa 28:2; Isa 30:30; Rev 16:21). The Hebrew here is, literally, &quot;stones of ice.&quot; They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, &quot;O ye hail stones.&quot; The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies.</p>

<p>Instead of attributing the glory of her privileges and gifts to God, Israel prided herself on them as her own (Deu 32:15; Jer 7:4; Mic 3:11), and then wantonly devoted them to her idols (Hos 2:8; compare Luk 15:12-13).

playedst . . . harlot because of thy renown--&quot;didst play the wanton upon thy name&quot; [FAIRBAIRN], namely, by allowing thy renown to lead thee into idolatry and leagues with idolaters (Isa 1:21; Isa 57:8; Jer 3:2, Jer 3:6). English Version is better, &quot;because of thy renown,&quot; that is, relying on it; answering to &quot;thou didst trust in thine own beauty.&quot;

his it was--Thy beauty was yielded up to every passer-by Israel&#039;s zest for the worship of foul idols was but an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification; hence, too, their tendency to wander from Jehovah, who was a restraint on corrupt nature.</p>

<p>sing of thee--personification; flay great merchant ships were palpable proofs of thy greatness. Others translate from a different Hebrew root, &quot;were thy (mercantile) travellers.&quot; FAIRBAIRN translates, &quot;Were thy walls.&quot; But the parallelism to &quot;thou wast glorious&quot; favors English Version, &quot;sing of thee.&quot;</p>

<p>in that day--of grace to Israel.

heavens . . . hear the earth--personification. However many be the intermediate instruments, God is the Great First Cause of all nature&#039;s phenomena. God had threatened (Hos 2:9) He would take back His corn, His wine, &amp;c. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for a supply of the rain it requires; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, that is, would fulfil Israel&#039;s prayers for a supply of them. Israel is now no longer &quot;Jezreel&quot; in the sense, &quot;God will SCATTER&quot; (Hos 1:4), but in the sense, &quot;God will PLANT&quot; (Hos 1:11).</p>

<p>In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land&#039;s inhabitants, are addressed, the former two by personification.

Lord will do great things--In contrast to the &quot;great things&quot; done by the haughty foe (Joe 2:20) to the hurt of Judah stand the &quot;great things&quot; to be done by Jehovah for her benefit (compare Psa 126:2-3).</p>

<p>will roar--as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel&#039;s behalf, here He roars against her (compare Psa 18:13; Jer 25:30).

from Zion . . . Jerusalem--the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.

habitations . . . mourn--poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.

Carmel--the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself &quot;withers,&quot; how utter the desolation! (Sol 7:5; Isa 33:9; Isa 35:2; Jer 50:19; Nah 1:4).</p>

<p>stone . . . cry out--personification. The very stones of thy palace built by rapine shall testify against thee (Luk 19:40).

the beam out of the timber--the crossbeam or main rafter connecting the timbers in the walls.

shall answer it--namely, the stone. The stone shall begin and the crossbeam continue the cry against thy rapine.</p>

<p>The mountains--repetition with increased emphasis of some of the tremendous phenomena mentioned in Hab 3:6.

overflowing of the water passed by--namely, of the Red Sea; and again, of the Jordan. God marked His favor to His people in all the elements, causing every obstacle, whether mountains or waters, which impeded their progress, to &quot;pass away&quot; [CALVIN]. MAURER, not so well, translates, &quot;torrents (rains) of water rush down.&quot;

lifted . . . hands on high--namely, its billows lifted on high by the tempest. Personification. As men signify by voice or gesture of hand that they will do what they are commanded, so these parts of nature testified their obedience to God&#039;s will (Exo 14:22; Jos 3:16; Psa 77:17-18; Psa 114:4).</p>

<p>lifted up--The cover is lifted off the ephah to let the prophet see the female personification of &quot;wickedness&quot; within, about to be removed from Judea. The cover being &quot;of lead,&quot; implies that the &quot;woman&quot; cannot escape from the ponderous load which presses her down.

talent--literally, &quot;a round piece&quot;: hence a talent, a weight of one hundred twenty-five pounds troy.

woman--for comparison of &quot;wickedness&quot; to a woman, Pro 2:16; Pro 5:3-4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.</p>

<p>I speak after the manner of men--I take an illustration from a merely human transaction of everyday occurrence.

but a man&#039;s covenant--whose purpose it is far less important to maintain.

if it be confirmed--when once it hath been ratified.

no man disannulleth--&quot;none setteth aside,&quot; not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Gal 3:17-19, Gal 3:21-24).

addeth--None addeth new conditions &quot;making&quot; the covenant &quot;of none effect&quot; (Gal 3:17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The &quot;covenant&quot; here is one of free grace, a promise afterwards carried into effect in the Gospel.</p>

<p>death and hell--Greek, &quot;Hades.&quot; The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The &quot;sea&quot; may have a symbolical [CLUVER from AUGUSTINE], besides the literal meaning, as, in Rev 8:8; Rev 12:12; Rev 13:1; Rev 18:17, Rev 18:19; so &quot;death&quot; and &quot;hell&quot; are personifications (compare Rev 21:1). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.</p>