Bible Commentaries

Genesis 13:7 — afraid of doing anything that might tend to injure its character or bring discredit on its name, and he rightly judged that such unhappy effects would be produced if two persons whom nature and grace had so closely connected should come to a rupture [Genesis 13:8]. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disinterested and peaceable, but generous and condescending in an extraordinary degree, exemplifying the Scripture precepts (Matthew

Genesis 21:14 — Genesis 21:14-21. Expulsion of Ishmael. Abraham rose up early, etc. — early, that the wanderers might reach an asylum before noon. Bread includes all sorts of victuals - bottle, a leathern vessel, formed of the entire skin of a lamb or kid sewed

Genesis 24:10 — Genesis 24:10-67. The journey. the servant took ten camels, etc. — So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be

Genesis 31:26-30 — What hast thou done? — Not a word is said of the charge (Genesis 31:1). His reproaches were of a different kind. His first charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance,

Genesis 43:2 — 2. their father said, . . . Go again, buy us a little food—It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (Genesis 42:15). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled

Genesis 8:1 — Genesis 8:1-14. Assuaging of the waters. And God remembered Noah — The divine purpose in this awful dispensation had been accomplished, and the world had undergone those changes necessary to fit it for becoming the residence of man under a new

1 Chronicles 1:37 — in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (1 Chronicles 1:44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (Genesis 36:32; 1 Chronicles 1:43), identified with O'Daeb, a well-known town in the center of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates [FORSTER].

1 Chronicles 21:5 — stationed on the Philistine frontier (2 Samuel 6:1). So large a population at this early period, considering the limited extent of the country and comparing it with the earlier census (2 Samuel 6:1- :), is a striking proof of the fulfilment of the promise (Genesis 15:5).

1 Chronicles 21:5 — the Philistine frontier (2 Samuel 6:1). So large a population at this early period, considering the limited extent of the country and comparing it with the earlier census (Numbers 26:1-65), is a striking proof of the fulfillment of the promise (Genesis 15:5).

2 Chronicles 21:8-10 — [Josephus]. The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (Genesis 27:40). Libnah, which lay on the southern frontier and towards Edom, followed the example of that country.

Job 1:7 — fro—rather, "hurrying rapidly to and fro." The original idea in Arabic is the heat of haste (Matthew 12:43; 1 Peter 5:8). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice royalty (Genesis 1:26; Psalms 8:6). Man then lost it and Satan became prince of this world. The Son of man (Psalms 8:6- :) —the representative man, regains the forfeited inheritance (Revelation 11:15). Satan's replies are characteristically curt and short. When

Isaiah 10:28 — 28-32. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of the inhabitants vividly pictured before the eyes. come to—come upon as a sudden invader (Genesis 34:27). Aiath—same as Ai (Joshua 7:2; Nehemiah 7:32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem. Michmash—nine miles northeast of Jerusalem. laid up . . . carriages—He has left his heavier baggage

Isaiah 23:12 — in kind (see on Isaiah 23:2). But VITRINGA refers it to the calamities which befell the Tyrians in their settlements subsequently, namely, Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Genesis 9:25-27).

Ezekiel 27:15 — 15. Dedan—near the Persian Sea: thus an avenue to the commerce of India. Not the Dedan in Arabia (Ezekiel 27:20), as the names in the context here prove, but the Dedan sprung from Cush [BOCHART], (Genesis 10:7). merchandise of thine hand—that is, were dependent on thee for trade [FAIRBAIRN]; came to buy the produce of thy hands [GROTIUS]. a present—literally, "a reward in return"; a price paid for merchandise. horns of ivory—Ivory is so termed

Amos 3:7 — 7. his secret—namely, His purpose hidden from all, until it is revealed to His prophets (compare Genesis 18:17). In a wider sense, God's will is revealed to all who love God, which it is not to the world (Psalms 25:14; John 15:15; John 17:25; John 17:26). unto his servants—who being servants cannot but obey their Lord in setting forth His purpose

Amos 5:21 — God's strong abhorrence. your feast days—yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution. I will not smell—that is, I will take no delight in the sacrifices offered (Genesis 8:21; Leviticus 26:31). in your solemn assemblies—literally, "days of restraint." Leviticus 26:31- : is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God

Amos 5:21 — conjunction express God's strong abhorrence. your feast days—yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution. I will not smell—that is, I will take no delight in the sacrifices offered (Genesis 8:21; Leviticus 26:31). in your solemn assemblies—literally, "days of restraint." Leviticus 26:31- : is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices

Colossians 3:12 — sanctified, feeling God's love, imitate it [BENGEL]. bowels of mercies—Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Genesis 43:30; Jeremiah 31:20; Luke 1:78, Margin). humbleness of mind—True "lowliness of mind"; not the mock "humility" of the false teachers (Colossians 2:23; Ephesians 4:2; Ephesians 4:32).

Colossians 3:12 — the sanctified, feeling God's love, imitate it [BENGEL]. bowels of mercies—Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Genesis 43:30; Jeremiah 31:20; Luke 1:78, Margin). humbleness of mind—True "lowliness of mind"; not the mock "humility" of the false teachers (Colossians 2:23; Ephesians 4:2; Ephesians 4:32).

2 Samuel 13:2 — being permitted to see them without the presence of witnesses. Of course, Amnon must have seen Tamar, for he had conceived a violent passion for her, which, though forbidden by the law (Leviticus 18:11), yet with the sanction of Abraham‘s example (Genesis 20:12), and the common practice in neighboring countries for princes to marry their half sisters, he seems not to have considered an improper connection. But he had no means of making it known to her, and the pain of that disappointment preying