Genesis 22:24

_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 22:24. _HIS CONCUBINE_] We borrow this word from the Latin compound _concubina_, from _con_, together, and _cubo_, to lie, and apply it solely to a woman cohabiting with a man without being _legally_ married. The Hebrew word is פילגש _pilegesh_, which is also a compound term, contracted, according to Parkhurst, from פלג _palag_, to divide or share, and נגש _nagash_, to approach; because the husband, in the delicate phrase of the Hebrew tongue, _approaches_ the concubine, and _shares_ the bed, c., of the real wife with her. The pilegesh or concubine, (from which comes the Greek παλλακη _pallake_, and also the Latin _pellex_,) in Scripture, is a kind of _secondary_ wife, not unlawful in the patriarchal times though the progeny of such could not inherit. The word is not used in the Scriptures in that disagreeabl...

- 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

AND HIS CONCUBINE, WHOSE NAME [WAS] REUMAH,.... Not an harlot, but a secondary wife, who was under the proper and lawful wife, and a sort of a head servant in the family, and chiefly kept for the procreation of children; which was not thought either unlawful or dishonourable in those times such as was Hagar in Abraham's family: SHE BARE ALSO TEBAH, AND GAHAM, AND THAHASH, AND MAACHAH, of whom we have no account elsewhere; only it may be observed, that here Maachah is the name of a man, which sometimes is given to a woman, 1 Kings 15:13....

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....

MAACHAH. See Deuteronomy 3:14.Joshua 12:5; 2 Samuel 10:6....

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