MANNAFEST

The Voices

Jamieson, Fausset & Brown

# Jamieson, Fausset & Brown (1871) Three-author Scottish Presbyterian/Anglican whole-Bible commentary, first published in 1871 as *A Commentary, Critical and Explanatory, on the Old and New Testaments*.

Short bio

# Jamieson, Fausset & Brown (1871) Three-author Scottish Presbyterian/Anglican whole-Bible commentary, first published in 1871 as *A Commentary, Critical and Explanatory, on the Old and New Testaments*. Often called simply "JFB" or the "Commentary Critical and Explanatory." One of the most concise and citation-dense Public-Domain whole-Bible commentaries — which is why it lands at `default_rank=400` in Doctrine A's featured-excerpt ordering: after the Calvin + Spurgeon + Henry heavyweight-voice tier, JFB reliably offers a second Evangelical voice on almost every canonical chapter.

Notable works

1 listed

TitleYearDescription
Commentary Critical and Explanatory on the Whole Bible1871**1,189 chapters / 66 books** — complete Protestant canon, including: - Single-chapter books: Obadiah, Philemon, 2 John, 3 John, Jude (all handled via Introduction-anchor fallback in the extractor since CCEL's single-chapter JFB files don't use `ChapterN` anchors). - 3 legitimate short chapters (< 200 chars) that cross-reference parallel commentary: 2 Chronicles 18, Psalm 146, Matthew 24.

Their words on MannaFest

7,355 quotes across 66 books

Where this voice speaks on the site — each quote links to the verse it was chosen for.

Job 30:1Commentary Critical and Explanatory on the Whole Bible (1871)

They are not allowed to enter a house, but run about wild in the open air, living on offal and chance morsels (Ps 59:14, 15). Here again we are reminded of Jesus Christ (Ps 22:16). "Their fathers, my coevals, were so mean and famished that I would not have a

Job 30:2Commentary Critical and Explanatory on the Whole Bible (1871)

If their fathers could be of no profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age is utterly gone, so puny are they (Job 5:26) [MAURER]. Even if they had "strength of hands," that could be now

Job 30:6Commentary Critical and Explanatory on the Whole Bible (1871)

They are forced "to dwell." cliffs of the valleys--rather, "in the gloomy valleys"; literally, "in the gloom of the valleys," or wadies. To dwell in valleys is, in the East, a mark of wretchedness.

Job 30:8Commentary Critical and Explanatory on the Whole Bible (1871)

The Horites in Mount Seir (Ge 14:6 with which compare Ge 36:20, 21; De 2:12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name means troglodytæ, or "dwellers in caves." To these Job alludes here (Job

Job 30:11Commentary Critical and Explanatory on the Whole Bible (1871)

He--that is, "God"; antithetical to "they"; English Version here follows the marginal reading (Keri). my cord--image from a bow unstrung; opposed to Job 29:20. The text (Chetib), "His cord" or "reins" is better; "yea, each lets loose his reins" [UMBREIT].

Job 30:14Commentary Critical and Explanatory on the Whole Bible (1871)

But it is better to retain the image of Job 30:12, 13. "They came [upon me] as through a wide breach," namely, made by the besiegers in the wall of a fortress (Isa 30:13) [MAURER]. in the desolation--"Amidst the crash" of falling masonry, or "with a shout

Job 30:17Commentary Critical and Explanatory on the Whole Bible (1871)

In the Hebrew, night is poetically personified, as in Job 3:3: "night pierceth my bones (so that they fall) from me" (not as English Version, "in me"; see Job 30:30). sinews--so the Arabic, "veins," akin to the Hebrew; rather, "gnawers" (see on Job 30:3),

Job 30:24Commentary Critical and Explanatory on the Whole Bible (1871)

Expressing Job's faith as to the state after death. Though one must go to the grave, yet He will no more afflict in the ruin of the body (so Hebrew for "grave") there, if one has cried to Him when being destroyed. The "stretching of His hand" to punish after d

Job 30:29Commentary Critical and Explanatory on the Whole Bible (1871)

"Dragon," Hebrew, tannim, usually means the crocodile; so perhaps here, its open jaws lifted towards heaven, and its noise making it seem as if it mourned over its fate [BOCHART].

Job 31:11Commentary Critical and Explanatory on the Whole Bible (1871)

In the earliest times punished with death (Ge 38:24). So in later times (De 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.

Job 31:15Commentary Critical and Explanatory on the Whole Bible (1871)

Slaveholders try to defend themselves by maintaining the original inferiority of the slave. Eph 6:9 make the common origin of masters and servants the argument for brotherly love being shown by the former to the latter.

Job 31:18Commentary Critical and Explanatory on the Whole Bible (1871)

Parenthetical: asserting that he did the contrary to the things in Job 31:16, 17. he--the orphan. guided her--namely, the widow, by advice and protection. On this and "a father," see Job 29:16.

Job 31:22Commentary Critical and Explanatory on the Whole Bible (1871)

Job alludes to Eliphaz' charge (Job 22:9). The first "arm" is rather the shoulder. The second "arm" is the forearm. from the bone--literally, "a reed"; hence the upper arm, above the elbow.

Job 31:23Commentary Critical and Explanatory on the Whole Bible (1871)

For--that is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (Ge 39:9). UMBREIT more spiritedly translates, Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the

Job 31:26Commentary Critical and Explanatory on the Whole Bible (1871)

The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary.

Job 31:33Commentary Critical and Explanatory on the Whole Bible (1871)

So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (Pr 28:13). It was from God that Job did not "hide his

Job 31:34Commentary Critical and Explanatory on the Whole Bible (1871)

A just retribution that he who hides his sin from God, should have it exposed before man (2Sa 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"--("families"); a proof, he implies, that God does not hol

Job 31:35Commentary Critical and Explanatory on the Whole Bible (1871)

"Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the fi

Job 31:37Commentary Critical and Explanatory on the Whole Bible (1871)

A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (Job 42:5, 6); but only through Jesus Christ (Heb 10:22).

Job 31:40Commentary Critical and Explanatory on the Whole Bible (1871)

At Job 31:37 would be the regular conclusion in strict art. But Job 31:38-40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetoric

Job 32:2Commentary Critical and Explanatory on the Whole Bible (1871)

Elihu--meaning "God is Jehovah." In his name and character as messenger between God and Job, he foreshadows Jesus Christ (Job 33:23-26). Barachel--meaning "God blesses." Both names indicate the piety of the family and their separation from idolaters. Buzite--

Job 32:9Commentary Critical and Explanatory on the Whole Bible (1871)

Great--rather, "old" (Job 32:6). "Greater, less" for the older, the younger. judgment--what is right.

Job 32:11Commentary Critical and Explanatory on the Whole Bible (1871)

Therefore Elihu was present from the first. reasons--literally, "understandings," that is, the meaning intended by words. whilst--I waited until you should discover a suitable reply to Job.

Job 33:4Commentary Critical and Explanatory on the Whole Bible (1871)

On the other hand, "the breath of the Almighty hath inspired me" (as Job 32:8); not as English Version, "given me life"; therefore "I am according to thy wish (Job 9:32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. S

Job 33:8Commentary Critical and Explanatory on the Whole Bible (1871)

13:23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean," and to charge God with injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willi