From Nave’s Topical Bible
Battle
Every passage the 1896 Nave’s Topical Biblegathers under this heading, in Nave’s own arrangement and then in Bible order. MannaFest has not written this page — it is the older index, transcribed, with the Word travelling beside each reference.
- 5Passages listed
- 3Books of the 66
- 1896Nave's edition
How Nave’s arranged it
- Shouting inJudges 7:201 Samuel 17:20
- Priests in2 Chronicles 13:12
- Prayer before
- By Asa2 Chronicles 14:11
- By Jehoshaphat2 Chronicles 20:3–12
- See Armies
- See War
The passages, in Bible order (5)
The same references, sorted Genesis to Revelation. The first 5 are quoted in full; the rest are one click beneath them, book by book.
- Judges 7:20
The three companies blew their horns and shattered their jars. Holding the torches in their left hands and the horns in their right hands, they shouted, “A sword for the LORD and for Gideon!”
Commentary on Judges 7:202 voices
They go forth therefore to battle with trumpets, with lamps, and with pitchers. This, as we have said, was an unusual order of battle. They sounded with the trumpets, and the pitchers were held in their left hands. But lamps were placed within the pitchers; but, when the pitchers were broken, the lamps appeared, and by their flashing light the affrighted enemies are put to flight. By the trumpets is designated therefore the loud voice of preachers, by the lamps the brightness of their miracles, by the pitchers the frailness of their bodies.
Gregory the Dialogist· Morals on the Book of Job 30.25Patristic
For the same reason was it that when Gideon was about to overcome the Midianites, he commanded three hundred men to take pitchers, and to hold lighted torches inside the pitchers, and trumpets in their right hands. Our predecessors have preserved the explanation received from the apostles, that the pitchers are our bodies, fashioned of clay, which do not know fear if they burn with the fervor of the grace of the Spirit, and bear witness to the passion of the Lord Jesus with a loud confession of the voice.
Ambrose of Milan· On the Holy Spirit 1.143-46Patristic
- 1 Samuel 17:20
So David got up early in the morning, left the flock with a keeper, loaded up, and set out as Jesse had instructed him. He reached the camp as the army was marching out to its position and shouting the battle cry.
Commentary on 1 Samuel 17:202 voices
David left the sheep with a keeper--This is the only instance in which the hired shepherd is distinguished from the master or one of his family. trench--some feeble attempt at a rampart. It appears (see Margin) to have been formed by a line of carts or chariots, which, from the earliest times, was the practice of nomad people.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
The trench - Rather, “the wagons,” which were all put together in the camp so as to form a kind of bulwark or fortification (see 1Sa 26:5, 1Sa 26:7). Here David left his “carriage” 1Sa 17:22, i. e., the things which he had carried, “his things” as we should say, or baggage (translated stuff in 1Sa 10:22; 1Sa 25:13; 1Sa 30:24). There seems to have been an officer (“the keeper,” 1Sa 17:22) in the Hebrew army whose charge it was to guard the baggage.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- 2 Chronicles 13:12
Now behold, God Himself is with us as our head, and His priests with their trumpets sound the battle call against you. O children of Israel, do not fight against the LORD, the God of your fathers, for you will not succeed.”
Commentary on 2 Chronicles 13:122 voices
Abijah stood up upon Mount Zemaraim--He had entered the enemy's territory and was encamped on an eminence near Beth-el (Jos 18:22). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Trumpets - Upon the sounding whereof God hath solemnly promised to assist his people, Num. x, 9. The Lord - You have not only us for your enemies, but God, even the God whom your fathers served. It is folly to fight against the God of almighty power: but it is treachery and base ingratitude, to fight against your father's God.
John Wesley· Explanatory Notes upon the Old Testament, 1765Evangelical
- 2 Chronicles 14:11
Then Asa cried out to the LORD his God: “O LORD, there is no one besides You to help the powerless against the mighty. Help us, O LORD our God, for we rely on You, and in Your name we have come against this multitude. O LORD, You are our God. Do not let a mere mortal prevail against You.”
Commentary on 2 Chronicles 14:112 voices
Asa prayed, and his prayer manifested great power: when Zerah the Indian [Ethiopian] went out against him with an army of one million with him, Asa then prayed, saying, "By this shall your power be known, O our God, when you finish off a vast people by means of a small people." God heard his prayer and sent his angel to rout them. Thus the vast army was defeated by the power of Asa's prayer.
Aphrahat the Persian Sage· DEMONSTRATION 4.8Patristic
Whether with many - The same sentiment as that uttered by Jonathan, 1Sa 14:6, when he attacked the garrison of the Philistines. O Lord our God - we rest on thee - “Help us, O Lord our God; because we depend on thy Word, and in the name of thy Word we come against this great host.” - Targum.
Adam Clarke· Commentary on the BibleEvangelical
- 2 Chronicles 20:3–12
Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah.
Commentary on 2 Chronicles 20:3–122 voices
General fasts had been previously observed by the Israelites (e. g. Jdg 20:26; 1Sa 7:6); but we do not hear of any fast having been “proclaimed” by authority before this.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel.
Matthew Henry· Commentary on the Whole Bible, 1710Puritan
