Genesis 22:21

_AND IT CAME TO PASS AFTER THESE THINGS, THAT IT WAS TOLD ABRAHAM, SAYING, BEHOLD, MILCAH, SHE HATH ALSO BORN CHILDREN UNTO THY BROTHER NAHOR;_ IT WAS TOLD ABRAHAM ... MILCAH, SHE HATH ALSO BORN CHILDREN UNTO ... NAHOR - or, more correctly, Nachor (Luke 3:34). The words "she ... also" form a connecting link between this portion of the narrative and the genealogical chain that was broken (Genesis 11:29). It is resumed here in order to introduce the account of Isaac's marriage. Nahor remained in Ur of the Chaldees, his native place, after the emigration of Terah, and other members of the family, to Haran. But he seems to have removed thither also at a later period (Genesis 27:43;...

20-24 This chapter ends with some account of Nahor's family, who had settled at Haran. This seems to be given for the connexion which it had with the church of God. From thence Isaac and Jacob took wives; and before the account of those events this list is recorded. It shows that though Abraham saw his own family highly honoured with privileges, admitted into covenant, and blessed with the assurance of the promise, yet he did not look with disdain upon his relations, but was glad to hear of the increase and welfare of their families....

Verse Genesis 22:21. _HUZ_] He is supposed to have peopled the land of _Uz_ or _Ausitis_, in Arabia Deserta, the country of Job. _BUZ HIS BROTHER_] From this person _Elihu_ the _Buzite_, one of the friends of Job, is thought to have descended. _KEMUEL THE FATHER OF ARAM_] _Kamouel_ πατερα Συρων, _the_ _father of the Syrians_, according to the Septuagint. Probably the _Kamiletes_, a Syrian tribe to the westward of the Euphrates are meant; they are mentioned by _Strabo_....

- Abraham Was Tested 2. מריה _morı̂yâh_, “Moriah”; Samaritan: מוראה _môr'âh_; “Septuagint,” ὑψηλή _hupsēlē_, Onkelos, “worship.” Some take the word to be a simple derivative, as the Septuagint and Onkelos, meaning “vision, high, worship.” It might mean “rebellious.” Others regard it as a compound of יה _yâh_, “Jah, a name of God,” and מראה _mı̂r'eh_, “shown,” מורה _môreh_, “teacher,” or מורא _môrā'_, “fear.” 14. יראה _yı̂r'ēh_, “Jireh, will provide.” 16,

EXPOSITION GENESIS 22:20 AND IT CAME TO PASS AFTER THESE THINGS (probably not long after his return to Beersheba), THAT IT WAS TOLD (by some unknown messenger or accidental traveler from Mesopotamia) ABRAHAM, SAYING, BEHOLD, MILCAH (_vide _Genesis 11:29), SHE HATH ALSO BORN CHILDREN UNTO THY BROTHER NAHOR—as Sarah has born a son to thee. From this it would almost seem as if Milcah had not begun to have her family at the time Abram left Ur of the Chaldees; but _vide_ Genesis 11:30. The present brief table of Nahor's descendants is introduced for the sake of showing the descent of Rebekah, who is soon t

HUZ HIS FIRSTBORN, AND BUZ HIS BROTHER,.... The first of these gave name to the land of Uz, where Job dwelt, and who seems to be a descendant of this man, Job 1:1; and from whom sprung the Ausitae of Ptolemy p, who dwelt near Babylon and by the Euphrates. The latter, was the father of the Buzites, of which family Elihu was, that interposed between Job and his friends, Job 32:2: AND KEMUEL THE FATHER OF ARAM; not that Aram from whom the Syrians are denominated Arameans, he was the son of Shem, Genesis 10:22, but one who perhaps was so called from dwelling among them, as Jacob is, called a Syrian, Deuteronomy 26:5, or he had this name

CHAPTER 22 THE TESTING OF ABRAHAM _ 1. God's command (Genesis 22:1)_ 2. Abraham's obedience (Genesis 22:3) 3. Isaac's question and Abraham's answer (Genesis 22:7) 4. Isaac upon the altar (Genesis 22:9) 5. The interference from above (Genesis 22:11) 6. Jehovah-jireh (Genesis 22:13) 7. The second message and Abraham's return ...

GENESIS 12:1 TO GENESIS 25:18. THE STORY OF ABRAHAM. In this section the three main sources, J. E, P are present. Gunkel has given strong reasons for holding that J is here made up of two main sources, one connecting Abraham with Hebron, the other with Beersheba and the Negeb. The former associates Abraham with Lot. (For details, see ICC.) On the interpretation to be placed on the figures of Abraham and the patriarchs, see the Introduction. The interest, which has hitherto been diffused over the fortunes of mankind in general, is now concentrated on Abraham and his posterity, the principle of election narrowing it down to Isaac, Ishmael being left aside, and then to Jacob, Esau being excluded....

The Genealogy of Nahor (J) In this genealogy it is to be noted, (1) that the home of Nahor and his sons is not Ur, but _Aram Naharaim_, as in Genesis 24:10; (2) that the sons of Nahor, like those of Ishmael (Genesis 25:13-16), Esau (Genesis 36:15-19), and Jacob, are twelve in number, of whom eight are born to his legitimate wife Milcah, and four to his concubine Reumah; (3) that the names of the sons represent tribes, or tribal dwelling-places, in the Aramaean, or Syrian, region on the N.E. of Palestine. The genealogy seems to represent a recollection of the traditional names of the prehistoric ancestors of the Hebrew immigrants. Probably the introduction of the genealogy at this point is due to t

PART THIRTY-FOUR THE STORY OF ABRAHAM: CONFIRMATION OF THE COVENANT Genesis 22:1-24 _The Sacrifice of Isaac_ (1-24) _1 And it came to pass after these things, that God did prove Abraham, and said unto him, Abraham; and he said, Here am I. 2 And he said, Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of._ 3 And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he clave the wood for the burnt-offering, and rose up, and went unto the place of which God had told him. 4 On the third day Abraham lifted up his eyes, and saw the place afar off. 5 And Abraham said unto his young men, Abide ye here with the ass, and I and the lad will go yonder; and w