19<\/strong>. (So) let it be unto him as the garment in which he wraps himself,<\/p>\n And as the belt wherewith he girds himself continually.<\/p>\n As the text stands, the verbs in Psa 109:17-18<\/em><\/span> cannot be rendered as optatives, let it come let it be far let it come<\/em>. At first sight it is tempting to make the slight change in vocalisation which would give this sense (cp. LXX and Jer.); but the text admits of a good explanation. The past tenses it came it was far it came<\/em> are not to be explained as ‘futures of certainty,’ water and oil (possibly with a reference to the water of jealousy, Num 5:22<\/span>) being regarded as figures for what will inevitably penetrate his whole body. Water and oil naturally denote what is refreshing and strengthening (Job 15:16<\/span>; Job 34:7<\/span>; Pro 3:8<\/span>). The wicked man deliberately chose the policy of cursing, and welcomed it to a home in his heart; he banished blessing from his thoughts and purposes. Cursing became the habit of mind, which he assumed each day as naturally as his garment: it was a positive refreshment and invigoration of his whole being. Therefore let it cleave inseparably to him and let him never be able to free himself from it Let it cling to him like a Nessus-shirt of venom.<\/p>\n Let it be unto him as the garment which covereth him – <\/B>He has chosen to put it on, to wear it, to appear in it; so let him constantly feel its consequences. As he is always obliged to wear clothing, so let this be as constantly with him and upon him as his mantle and his sash.<\/P> And for a girdle wherewith he is girded continually – <\/B>The belt or girdle which he constantly wears. See the notes at Mat 5:38<\/span>.<\/P> <\/p>\n Verse 19<\/span>. And for a girdle<\/B><\/I>] Let the curse cleave<\/I> to him throughout life: as the girdle binds all the clothes to the body, let the curse of God bind all mischiefs and maladies to his body and soul.<\/P> <\/P> The Hindoos, Budhists<\/I>, and others often wear a gold<\/I> or silver<\/I> chain<\/I> about their waist. One of those chains, once the ornament of a Moudeliar<\/I> in the island of Ceylon, lies now before me: it is silver, and curiously wrought.<\/P> <\/p>\n Which cleaves closer and faster to a man than a garment, than the Eastern garments did, which were large and loose. <\/P> <\/p>\n Let it be unto him as the garment which covereth him<\/strong>,…. Let him be surrounded on all sides with the wrath of God; and let it be visible to all, as a man’s garment on him is: see Isa 66:24<\/span>.<\/p>\n And for a girdle wherewith he is girded continually<\/strong>; let him be in the utmost straits and distress, being encompassed about with the curse and wrath of God; and let that stick close unto him as a man’s belt does; and let him not be able to get clear of it, or extricate himself out of it, as no man can on whom it is.<\/p>\n 19<\/strong>. <\/strong> Continually <\/strong> This garment and girdle are to be worn perpetually, not to be intermitted, or laid off, as with common apparel.<\/p>\n Psa 109:19 Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually.<\/p>\n Ver. 19. Let it be unto him as a garment<\/strong> ] Yet as an inner, but outer garment also, that men may see and say, This is an accursed person; the visible vengeance of God pursueth him.<\/p>\n as the garment: Psa 109:18, Psa 109:29, Psa 35:26, Psa 132:18 <\/p>\n Reciprocal: Jer 24:9 – a curse Jer 43:12 – putteth<\/p>\n Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually. 19. (So) let it be unto him as the garment in which he wraps himself, And as the belt wherewith he girds himself continually. As the text stands, the verbs in Psa 109:17-18 cannot be … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 109:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15786","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15786","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15786"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15786\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"