Genesis 22:19

Gen 22:19 So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

Ver. 19. Went together to Beersheba.] The Hebrews conceive, because here is no mention of Isaac’s return, that he was sent by his father to Shem, or that he remained for certain years in Mount Moriah. But this is uncertain.

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.

Gen_22:19

Abraham dwelt at Beersheba

Mans first hour in heaven, illustrated by the probable feelings of Abraham at Beersheba, immediately on his return from the offering up of Isaac

I.

ABRAHAM NOW AT BEERSHEBA HAD THE SATISFACTION OF HAVING PRACTICALLY RECOGNIZED GODS ABSOLUTE CLAIM UPON HIM.

1. An immense claim.

2. Yet righteous.

II. ABRAHAM AT BEERSHEBA HAD THE SATISFACTION OF HAVING PURSUED THE PATH OF RECTITUDE THROUGH THE GREATEST TRIALS.

1. In relation to the period at which it occurred.

2. In relation to the sentiment of his age.

3. In relation to his theological creed.

4. In relation to his domestic association.

5. In relation to his own nature.

III. ABRAHAM AT BEERSHEBA HAD THE SATISFACTION OF KNOWING THAT HE HAD OBTAINED THE APPROBATION OF HIS MAKER--expressed in three ways.

1. By a signal interposition.

2. By an unequivocal assurance.

3. By the unfolding of a glorious future. (Homilist.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

19. And they rose up, and went together to Beer-sheba. Moses repeats, that Abraham, after having passed through this severe and incredible temptation, had a quiet abode in Beersheba. This narration is inserted, together with what follows concerning the increase of Abraham’s kindred, for the purpose of showing that the holy man, when he had been brought up again from the abyss of death, was made happy, in more ways than one. For God would so revive him, that he should be like a new man. Moses also records the progeny of Nahor, but for another reason; namely, because Isaac was to take his wife from it. For the mention of women in Scripture is rare; and it is credible that many daughters were born to Nahor, of whom one only, Rebekah, is here introduced. He distinguishes the sons of the concubine from the others; because they occupied a less honorable place. Not that the concubine was regarded as a harlot; but because she was an inferior wife, and not the mistress of the house, who had community of goods with her husband. The fact, however, that it entered into Nahor’s mind to take a second wife, does not render polygamy lawful; it only shows, that from the custom of other men, he supposed that to be lawful for him, which had really sprung from the worst corruption.

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.

19. returned unto his young men] See Gen_22:5. It is characteristic of the reserve of the writer, that no mention is made of joy or congratulation or relief.

Beer-sheba] See Gen_21:31. Abraham was dwelling at Beer-sheba at the time when these things happened.

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.

And it came to pass, after these things,.... Abraham's taking his son Isaac to the land of Moriah, building an altar on one of the mountains there, and laying him on it with an intention to sacrifice him, and offering of a ram in his stead, and the return of them both to Beersheba:

that it was told Abraham; by some person very probably who was lately come from those parts where the following persons lived; though Jarchi suggests this was told him by the Lord himself, and while he was thinking of taking a wife for Isaac of the daughters at Aner, or Eshcol, or Mamre; and to prevent which the following narration was given him:

saying, behold Milcah, she hath also borne children unto thy brother Nahor; as Sarah, supposed to be the same with Iscah, a daughter of Haran, had borne a son to him, and whom he had received again as from the dead; so Milcah, another daughter of Harsh, had borne children to his brother Nahor, whom he had left in Ur of the Chaldees, when he departed from thence, and who afterwards came and dwelt in Haran of Mesopotamia; see Gen 11:27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

So Abraham returned unto his young men, and they role up and went together to Beer-sheba; and Abraham dwelt at Beersheba.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

וישב אברהם בבאר שבע AND ABRAHAM DWELT AT BEER-SHEBA — This does not mean really dwelling there but merely staying there on his way home, because he was, as a matter of fact, living at Hebron. Twelve years before the Binding of Isaac he had left Beer-Sheba and had gone to Hebron, as it is said, (21:34) ‘‘And Abraham sojourned in the land of the Philistines many days”, i.e. exceeding in number the earlier days when he had resided at Hebron — altogether 26 years, as we have explained above (21:34).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

וישב אברהם, there was no need to mention that Yitzchok accompanied him. Rather it mentioned Avraham mentioned, because he was the principal.

וישב אברהם בבאר שבע, the Torah did not mention for how many years Avraham lived in Beer Sheva, seeing Sarah died in Hebron, [something which must have greatly dampened his joy at living there. Ed.]

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.