GEBible — Godless Engineer's Bible App
They said, “We saw plainly that Yahweh was with you. We said, ‘Let there now be an oath between us, even between us and you, and let’s make a covenant with you, that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.”
He made them a feast, and they ate and drank.
Genesis 26:28-30 sits inside this longer paragraph.
They said, “We saw plainly that Yahweh was with you. We said, ‘Let there now be an oath between us, even between us and you, and let’s make a covenant with you, that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.”
He made them a feast, and they ate and drank. They rose up some time in the morning, and swore an oath to one another. Isaac sent them away, and they departed from him in peace. The same day, Isaac’s servants came, and told him concerning the well which they had dug, and said to him, “We have found water.” He called it “Shibah”. Therefore the name of the city is “Beersheba” to this day.
They said, “We saw plainly that Yahweh was with you. We said, ‘Let there now be an oath between us, even between us and you, and let’s make a covenant with you,
that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.”
He made them a feast, and they ate and drank.
And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;
That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.
And he made them a feast, and they did eat and drink.
And they said: 'We saw plainly that the LORD was with thee; and we said: Let there now be an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;
that thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace; thou art now the blessed of the LORD.'
And he made them a feast, and they did eat and drink.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv28–29 28. We saw certainly that the Lord was with…
28. We saw certainly that the Lord was with thee. By this argument they prove that they desired a compact with Isaac, not insidiously, but in good faith, because they acknowledge the favor of God towards him. For it was necessary to purge themselves from this suspicion, seeing that they now presented themselves so courteously to one against whom they had before been unreasonably opposed. This confession of theirs, however, contains very useful instruction. Profane men in calling one, whose affairs all succeed well and prosperously, the blessed of the Lord, bear testimony that God is the author of all good things, and that from him alone flows all prosperity. Exceedingly base, therefore, is our ingratitude, if, when God acts kindly towards us, we pass by his benefits with closed eyes. Again, profane men regard the friendship of one whom God favors, as desirable for themselves; considering that there is no better or holier commendation than the love of God. Perversely blind, therefore, are they, who not only neglect those whom God declares to be dear unto him, but also iniquitously vex them. The Lord proclaims himself ready to execute vengeance on any one who may injure those whom he takes under his protection; but the greater part, unmoved by this most terrible denunciation, still wickedly afflict the good and the simple. We here, however, see that the sense of nature dictated to unbelievers, what we scarcely credit when spoken by the mouth of God himself. Still it is surprising that they should be afraid of an inoffensive man; and should require from him an oath that he would do them no injury. They ought to have concluded, from the favor which God had showed him, that he was a just man, and therefore there could be no danger from him; yet because they form their estimate of him from their own disposition and conduct, they also distrust his probity. Such perturbation commonly agitates unbelievers, so that they are inconsistent with themselves; or at least waver and are tossed between conflicting sentiments, and have nothing fixed and equable. For those principles of right judgment, which spring up in their breasts, are soon smothered by depraved affections. Hence it happens, that what is justly conceived by them vanishes; or is at least corrupted, and does not bring forth good fruit.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v29 The Hebrews in swearing begin commonly with If, and…
The Hebrews in swearing begin commonly with If, and understand the rest, that is, that God shall punish him that breaketh the oath: here the wicked show that they are afraid lest that come to them which they would do to others.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv28–30 Gen 26:28 And they said, We saw certainly that…
Gen 26:28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;
Ver. 28. Let there be now an oath.] See here, saith Chrysostom, {a} how great the power of virtue is, and the might of meekness. For they that lately drove him out from among them, now come to him in courtesy, though a forlorn foreigner; and not only give him satisfaction, but seek his friendship. Thus "when a man’s ways please the Lord, he maketh his enemies to be at peace with him". {Pro 16:7}
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{a} Quanta virtutis potentia, quantum mansuetudinis robur, &c. - Chrysost. Hom. quinta.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v29 We have not touched thee, to wit, so as…
We have not touched thee, to wit, so as to injure or hurt thee, as above, Gen 26:11.
Thou art now the blessed of the Lord; or, O thou who art now the with blessed of the Lord, whom God hath enriched great and manifold blessings, which we did not take away from thee, as we could easily have done, but thou dost still enjoy them; and now art, as thou wert amongst us, the blessed of the Lord. Or, Seeing God hath blessed thee, it will not become thee to curse us, or to bear any grudge against us for that little unkindness which we expressed to thee. Or it may be a wish: If thou makest this covenant with us, be thou now the blessed of the Lord, we heartily wish thy blessings and prosperity may increase.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv28–30 And he made them a feast,.... Made a feast…
And he made them a feast,.... Made a feast like a king, for the king and his grandees; he treated them in a generous way, according to their dignity, and agreeable to his own disposition and substance:
and they did eat and drink; freely, cheerfully, and in a friendly manner; for both having spoken their minds, they agreed to bury all former things oblivion, and live in peace and friendship; though this feast was not on account of the covenant made between them, as is observed by some interpreters, but as an hospitable act, and a token of good will; for the covenant and the oath confirming it seem to be made next morning, as follows:
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v28 The Lord is with thee, and thou art the…
The Lord is with thee, and thou art the blessed of the Lord, q.d. Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesseth and favours, have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us - Whatever some of his envious subjects might mean, he and his prime ministers, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor not to hurt Abraham, chap. xx, 7, and that made him stand in such awe of Isaac, who appeared to be as much the favourite of heaven as Abraham was.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv28, 30 Verse 28. Let there be now an oath betwixt…
Verse 28. Let there be now an oath betwixt us] Let us make a covenant by which we shall be mutually bound, and let it be ratified in the most solemn manner.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v28 Gen 26:28. The Lord is with thee, and thou…
Gen 26:28. The Lord is with thee, and thou art the blessed of the Lord — As if he had said, Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesses and favours have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us — Whatever some of his envious subjects might mean, he and his prime minister, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor, not to hurt Abraham; (Gen 20:7;) and that made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was. It appears from this verse that a strong sense still prevailed, in that part of the world, of God’s superintending providence, and of his ordering the affairs of men so that blessings might come on the righteous. These Philistines not only observe this with regard to Isaac, but desire to enter into a covenant with him on that account. Would to God there was as much faith in general in regard to thin point in our days, as there seems to have been then, even among the Philistines!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv28–30 28. We saw certainly — The signal favour bestowed…
28. We saw certainly — The signal favour bestowed on Isaac, (Gen_26:12,) and the memory of his father, convinced these Philistine lords that their God Jehovah was mighty to help his worshippers. Twice in this address the name Jehovah is used, showing that Isaac’s piety had magnified that name among the heathen.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv28–30 28. an oath] A compact sealed by an oath.…
28. an oath] A compact sealed by an oath. Cf. Deu_29:12; Neh_10:29.
covenant] See on this word (b’rîth) the note on Gen_15:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v28 (28, 29) Let there be now an oath.—The word…
(28, 29) Let there be now an oath.—The word literally signifies a curse. Each side uttered an imprecation, with the prayer that it might fall upon himself if he broke the terms of the covenant.
Let us make a covenant.—Heb., cut. (See Note on Gen_15:10; Gen_15:18; where also see the explanation of this use of the word curse.)
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The Lord was with thee . . . blessed of the Lord.—This use of the word “Lord,” that is, Jehovah, is very remarkable. In Gen_21:22-23 Abimelech uses the term Elohim, God, in accordance with the careful discrimination in the use of the names of the Deity often previously referred to. By the long residence, first of Abraham and then of Isaac, in their territory, the Philistines would indeed have become better acquainted with the religion of the patriarchs; but as Jehovah was not their special title for the Deity (Exo_6:3), we must conclude, with Rosenmüller, that it was Moses who wrote Jehovah in the place of the word actually employed by Abimelech. We gather, however, that the king did not use any generic or heathen names of the Deity, but that whereby the patriarchs worshipped their covenant God, and his so doing was probably intended as an act of homage to Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv28–30 And they said, We saw certainly literally, seeing we…
And they said, We saw certainly literally, seeing we saw, i.e. we assuredly perceived, or, we have indeed discovered (vide Ewald"s "Hebrews Synt.," Abimelech and his ministers first explain the motive which has impelled them to solicit a renewal of the old alliancethat the Lord was with thee: the use of Jehovah instead of Elohim, as Gen_21:22, does not prove that this is a Jehovistic elaboration of the earlier legend. Neither is it necessary to suppose that the term Jehovah is a Mosaic translation of the epithet employed by Abimelech (Rosenm The long-continued residence of Abraham in Gemr and Beersheba afforded ample opportunity for Abimelech becoming acquainted with the patriarch"s God. The introduction of Jehovah into the narrative may be noted as a third point of dissimilarity between this and the previous accountand we said, Let there he now an oath i.e. a treaty secured by an oath or self-imprecation on the transgressor (cf. Deu_29:11, Deu_29:13) betwixt us, even betwixt us and thee, a farther particularization of the parties to the covenant for the sake of emphasisand let us make a covenant with thee. The phrase "to cut a covenant," here used in a so-called Jehovistic portion of the history, occurs in Gen_21:27, Gen_21:32, which confessedly belongs to the fundamental document.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v29 Thou art now the blessed of the Lord
Gen_26:29
Thou art now the blessed of the Lord
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The favoured one
I.
THE BEING WHO BLESSED ISAAC.
1. It was the Lord, the omniscient and omnipresent Jehovah.
2. The Lord who blessed Isaac is omnipotent.
3. Isaacs God is infinite in wisdom.
4. The Being who blessed Isaac is a God of unspeakable goodness and mercy.
5. The God who blessed Isaac is immutable.
II. THE PERSON BLESSED. Isaac.
1. One excellent and early trait in his character was youthful piety.
2. He was an obedient son.
3. He possessed a tranquil and contemplative mind, and lived in the spirit of meditation and prayer.
III. CONSIDER SOME OF THE BLESSINGS OF WHICH ISAAC WAS THE RECIPIENT.
1. Peace.
(1) With God.
(2) With conscience.
(3) With his passions.
(4) With all men.
2. Worldly prosperity.
3. The special presence and protection of God.
4. He was blessed in his death. (Benson Bailey.)
Lessons
1. God maketh evident to the wicked sometimes His presence with His saints, that they confess it.
2. The sight of Gods presence with His people maketh enemies to seek to them.
3. Oaths and covenants are sacred bonds even in the account of natural men without the Church (Gen_26:28).
4. God makes aliens sometimes desire confederacy with His Church.
5. Enemies sometimes fear evil and desire good from the Church of God whom they have wronged.
6. Saints are the blessed of Jehovah in the confession of the wicked; therefore they seek after them (Gen_26:29). (G. Hughes, B. D.)
Lessons
1. It is not unbeseeming saints, in the day of peace and good events, to feast and rejoice.
2. Mutual rejoicing among parties reconciled and confederate is but equal and rational (Gen_26:30).
3. It beseemeth saints to yield all readiness unto a just peace with their enemies.
4. Swearing matters of peace between the Church and its enemies is warrantable.
5. Oaths are prudently and distinctly to be taken on just occasions from man to man.
6. It is but just to send away in peace those who come to seek it (Gen_26:31). (G. Hughes, B. D)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv28, 30 they said
they said
This refers to Abimelech, Ahuzzath, and Phicol. One of them spoke and the other two agreed with what he said. It does not mean they all spoke at the same time. AT: "one of them said"
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We have clearly seen
"We know" or "We are certain"
So let us make a covenant
"So we want to make a covenant"
and as we have treated you well
This can also be translated as the beginning of a new sentence. "We have done only good to you"
you are blessed by Yahweh
This can be stated in active form. AT: "Yahweh has blessed you" (See: Active or Passive)
translationWords
Yahweh
oath
covenant
peace
bless
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.