Confidence

How Nave’s arranged it

• BETRAYED
• INSTANCES OF
• Joshua, by the GibeonitesJoshua 9:3–15
• Eglon, by EhudJudges 3:15–23
• Ahimelech, by David1 Samuel 21:1–9
• Abner, by Joab2 Samuel 3:27
• Amasa, by Joab2 Samuel 20:92 Samuel 20:10
• The worshipers of Baal, by Jehu2 Kings 10:18–28
• See Betrayal
• FALSEDeuteronomy 29:18Deuteronomy 29:191 Kings 20:112 Kings 18:21Isaiah 36:6Job 11:20Job 15:31Job 29:18Psalms 10:6Psalms 20:7Psalms 20:8Psalms 30:6Psalms 33:16Psalms 33:17Psalms 36:2Psalms 44:6Psalms 49:6Psalms 49:7Psalms 52:7Psalms 60:11
• See Blindness, Spiritual
• See Conceit

The passages, in Bible order (130)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 11:4

   “Come,” they said, “let us build for ourselves a city with a tower that reaches to the heavens, that we may make a name for ourselves and not be scattered over the face of all the earth.”

   ›Commentary on Genesis 11:42 voices

   “And they arose and came from the land of the east; and, as they went through the land, they chanced upon the land of Shinar, which was exceeding broad; where they took in hand to build a tower. They sought means thereby to go up to heaven, and be able to leave their work as a memorial to those men who should come after them.

   “And they said, go to, let us build us a city and a tower,.... Some Jewish writers (r) say, these are the words of Nimrod to his people; but it is a question whether he was now born, or if he was, must be too young to be at the head of such a body of people; but they are spoken to one another, or by the principal men among them to the common people, advising and encouraging to such an undertaking.

   Everything gathered on Genesis 11:4→

   Verse page →Original language →

2. Deuteronomy 29:18

   Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations. Make sure there is no root among you that bears such poisonous and bitter fruit,

   ›Commentary on Deuteronomy 29:181 voice

   “A root that beareth gall and wormwood - That is, as the apostle expresses it, Heb 3:12, An evil heart of unbelief departing from the living God; for to this place he evidently refers. It may also signify false doctrines, or idolatrous persons among themselves.

   Everything gathered on Deuteronomy 29:18→

   Verse page →Original language →

3. Deuteronomy 29:19

   because when such a person hears the words of this oath, he invokes a blessing on himself, saying, ‘I will have peace, even though I walk in the stubbornness of my own heart.’ This will bring disaster on the watered land as well as the dry.

   ›Commentary on Deuteronomy 29:192 voices

   “To add drunkenness to thirst - The words may be rendered, to add thirst to drunkenness, and so the sense may be, that when he hath multiplied his sins, and made himself as it were drunk with them, yet he is not satisfied therewith, but still whets his appetite, and provokes his thirst after more, as drunkards often use means to make themselves thirst after more drink.

   “Compare on the thought Jer 23:17. The secret and presumptuous sinner is meant who flatters himself that all is well and will be well with him, since he follows his own devices and prospers. Compare Psa 73:11 ff. To add drunkenness to thirst - The sense is probably: “Himself, drinking iniquity like water, Job 15:16, he corrupts and destroys others who are thirsting for it or prone to it.” The sense of the whole passage from Deu 29:16 onward to Deu 29:20 may be exhibited thus: “Ye have seen the abominations of idolatry among the pagan.

   Everything gathered on Deuteronomy 29:19→

   Verse page →Original language →

4. Joshua 9:3–15

   But the people of Gibeon, having heard what Joshua had done to Jericho and Ai,

   ›Commentary on Joshua 9:3–152 voices

   “To make such an attempt, was very odious to their neighbors, because it was, in a manner, to make a schism among them, to open a door to the Israelites, and weaken the strength of their allies.

   “Gibeon was the head of the four towns Jos 9:17 occupied by the Hivites Jos 11:19. The inhabitants were Amorites 2Sa 21:2; the name “Amorites” being used as a general name for the Canaanite population (Deu 1:44 note). The Hivites seem to have had a non-monarchical form of government (compare Jos 9:3, Jos 9:11), but their city was Jos 10:2 in size and importance equal to those cities which the kings of the country made their capitals.

   Everything gathered on Joshua 9:3–15→

   Verse page →Original language →

5. Judges 3:15–23

   And again they cried out to the LORD, and He raised up Ehud son of Gera, a left-handed Benjamite, as their deliverer. So they sent him with tribute to Eglon king of Moab.

   ›Commentary on Judges 3:15–232 voices

   “But the original word is rendered in some versions "both-handed," a view countenanced by 1Ch 12:2. by him the children of Israel sent a present unto Eglon the king of Moab--the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (Jud 3:18) by several messengers.

   “But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer - The very same words as are used at Jdg 3:9. See, too, Jdg 2:16, Jdg 2:18, and Neh 9:27. Ehud “the Benjamite” was of the family or house of Gera 2Sa 16:5, the son of Bela, Benjamin’s first-born, born before Jacob’s descent into Egypt Gen 46:21, and then included among “the sons of Benjamin.” The genealogy in 1Ch 8:6 intimates that Ehud (apparently written Abihud in Jdg 3:3) became the head of a separate house. Left-handed - See the margin.

   Everything gathered on Judges 3:15–23→

   Verse page →Original language →

6. 1 Samuel 13:8–14

   And Saul waited seven days for the time appointed by Samuel, but Samuel did not come to Gilgal, and the troops began to desert Saul.

   ›Commentary on 1 Samuel 13:8–142 voices

   “And he tarried seven days, according to the set time that Samuel had appointed,.... He tarried to the seventh day, but not to the end of it, or towards the close of it, as he should have done: but Samuel came not to Gilgal; so soon as Saul expected: and the people were scattered from him; many deserted him, the Philistines drawing nigh, and Samuel not coming, as Saul expected, and had given the people reason to expect.

   “He tarried seven days according to the set time - Samuel in the beginning had told Saul to wait seven days, and he would come to him, and show him what to do, 1Sa 10:8. What is here said cannot be understood of that appointment, but of a different one.

   Everything gathered on 1 Samuel 13:8–14→

   Verse page →Original language →

7. 1 Samuel 21:1–9

   Then David came to Nob, to Ahimelech the priest. And when Ahimelech met David, he trembled and asked him, “Why are you alone? Why is no one with you?”

   ›Commentary on 1 Samuel 21:1–92 voices

   “Nob was a city of the priests, the high priest resided there, and the tabernacle was pitched there 1Sa 21:4, 1Sa 21:6,1Sa 21:9; 1Sa 22:10. It was situated on the road from the north to Jerusalem, near Anathoth, and within sight of the holy city Isa 10:32; Neh 11:32. But the site has not been identified with certainty.

   “Ahimelech the priest is surprised to see him in so poor an equipage; having heard that he had fallen into disgrace at court, he looked shy upon him, as most are apt to do upon their friends when the world frowns upon them. He was afraid of incurring Saul's displeasure by entertaining him, and took notice how mean a figure he now made to what he used to make: Why art thou alone?

   Everything gathered on 1 Samuel 21:1–9→

   Verse page →Original language →

8. 2 Samuel 3:27

   When Abner returned to Hebron, Joab pulled him aside into the gateway, as if to speak to him privately, and there Joab stabbed him in the stomach. So Abner died on account of the blood of Joab’s brother Asahel.

   ›Commentary on 2 Samuel 3:271 voice

   “And smote him there - Joab feared that, after having rendered such essential services to David, Abner would be made captain of the host: he therefore determined to prevent it by murdering the man, under pretense of avenging the death of his brother Asahel. The murder, however, was one of the most unprovoked and wicked: and such was the power and influence of this nefarious general, that the king dared not to bring him to justice for his crime. In the same way he murdered Amasa, a little time afterwards. See 2Sa 20:

   Everything gathered on 2 Samuel 3:27→

   Verse page →Original language →

9. 2 Samuel 20:9

   “Are you well, my brother?” Joab asked Amasa. And with his right hand Joab grabbed Amasa by the beard to kiss him.

   ›Commentary on 2 Samuel 20:91 voice

   “So with the wicked severally, because they have evil not upon the tongue, but under the tongue, in the words of their mouth they hold out sweet things, and in the thoughts of their heart are plotting mischiefs. For it is hence that Joab held the beard of Amasa with his right hand, whilst secretly putting his left hand to his sword, he shed out his bowels. For to hold the chin with the right hand is to caress as if in kindness. But he puts his left hand to his sword, who in secret strikes in malice.

   Everything gathered on 2 Samuel 20:9→

   Verse page →Original language →

10. 2 Samuel 20:10

    Amasa was not on guard against the dagger in Joab’s hand, and Joab stabbed him in the stomach and spilled out his intestines on the ground. And Joab did not need to strike him again, for Amasa was dead. Then Joab and his brother Abishai pursued Sheba son of Bichri.

    ›Commentary on 2 Samuel 20:102 voices

    “So with the wicked severally, because they have evil not upon the tongue, but under the tongue, in the words of their mouth they hold out sweet things, and in the thoughts of their heart are plotting mischiefs. For it is hence that Joab held the beard of Amasa with his right hand, whilst secretly putting his left hand to his sword, he shed out his bowels. For to hold the chin with the right hand is to caress as if in kindness. But he puts his left hand to his sword, who in secret strikes in malice.

    “In the fifth rib - I believe חמש chomesh, which we render here and elsewhere the fifth rib, means any part of the abdominal region. The Septuagint translate it την ψοαν, the groin; the Targum, the right side of the thigh, i.e., (the phrase of the Targumist being interpreted), the privy parts. That it means some part of the abdominal region, is evident from what follows, And shed out his bowels to the ground. It appears from this that, in plain English, he ripped up his belly.

    Everything gathered on 2 Samuel 20:10→

    Verse page →Original language →

11. 1 Kings 20:11

    And the king of Israel replied, “Tell him: ‘The one putting on his armor should not boast like one taking it off.’”

    ›Commentary on 1 Kings 20:112 voices

    “Ben-hadad's object in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears in his abandoning "my lord the king" for the single "tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won.

    “Let not him that girdeth on - This was no doubt a proverbial mode of expression. Jonathan translates, “Tell him, Let not him who girds himself and goes down to the battle, boast as he who has conquered and returned from it.

    Everything gathered on 1 Kings 20:11→

    Verse page →Original language →

12. 2 Kings 10:18–28

    Then Jehu brought all the people together and said, “Ahab served Baal a little, but Jehu will serve him a lot.

    ›Commentary on 2 Kings 10:18–282 voices

    “Jehonadab the son of Rechab--(See 1Ch 2:55). A person who, from his piety and simple primitive manner of life (Jer 35:1-19), was highly esteemed, and possessed great influence in the country.

    “Ahab served Baal a little - Jehu had determined to have no worship in Israel but that of the golden calves at Dan and Bethel; therefore he purposes to destroy all the worshippers of Baal: and that he may do it without suspicion, he proclaims a great sacrifice; and that he may do it the more easily, he gathers them all together into one place.

    Everything gathered on 2 Kings 10:18–28→

    Verse page →Original language →

13. 2 Kings 18:21

    Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him.

    ›Commentary on 2 Kings 18:212 voices

    “This bruised reed - The “tall reed of the Nile bulrush” fitly symbolized the land where it grew. Apparently strong and firm, it was quite unworthy of trust. Let a man lean upon it, and the rotten support instantly gave way, wounding the hand that stayed itself so insecurely. So it was with Egypt throughout the whole period of Jewish history (compare 2Ki 17:4-6). Her actual practice was to pretend friendship, to hold out hopes of support, and then to fail in time of need.

    “As I have already said, Sennacherib is a type of the devil, and this hypothesis is perfectly confirmed by the words that in this passage the Rabshakeh boastfully speaks against God when he makes false promises to the people, trying to take away from [God] …

    Everything gathered on 2 Kings 18:21→

    Verse page →Original language →

14. 2 Kings 19:23

    Through your servants you have taunted the Lord, and you have said: “With my many chariots I have ascended to the heights of the mountains, to the remote peaks of Lebanon. I have cut down its tallest cedars, the finest of its cypresses. I have reached its farthest outposts, the densest of its forests.

    ›Commentary on 2 Kings 19:231 voice

    “And hast said - Isaiah clothes in words the thoughts of Sennacherib’s heart - thoughts of the most extreme self-confidence. Compare Isa 10:7-14, where, probably at an earlier date, the same overweening pride is ascribed to this king. With the multitude of my chariots - There are two readings here, which give, however, nearly the same sense. The more difficult and more poetical of the two is to be preferred.

    Everything gathered on 2 Kings 19:23→

    Verse page →Original language →

15. 2 Chronicles 16:7–9

    At that time Hanani the seer came to King Asa of Judah and told him, “Because you have relied on the king of Aram and not on the LORD your God, the army of the king of Aram has escaped from your hand.

    ›Commentary on 2 Chronicles 16:7–92 voices

    “Escaped - And so reserved to be a scourge to thy kingdom and posterity: whereas if he had joined with Baasha against thee, thou shouldst have overthrown them both, and prevented all that mischief which that monarch will do to thy family.

    “The rebuke of Hanani and his imprisonment by Asa, omitted by the writer of Kings, are among the most important of the additions to Asa’s history for which we are indebted to the author of Chronicles. 2Ch 16:7 Escaped out of thine hand - Hanani means, “Hadst thou been faithful, and opposed in arms the joint host of Israel and Syria, instead of bribing the Syrian king to desert to thy side, the entire host would have been delivered into thy hand, as was Zerah’s. But now it is escaped from thee.

    Everything gathered on 2 Chronicles 16:7–9→

    Verse page →Original language →

16. Job 11:20

    But the eyes of the wicked will fail, and escape will elude them; they will hope for their last breath.”

    ›Commentary on Job 11:202 voices

    “But the eyes of the wicked shall fail and refuge shall perish from them, and their hope shall be the abomination of the soul. That by the designation of 'eyes' the energy of the intention is set forth to us, 'Truth' testifies in the Gospel, saying, If thine eye shall be single, thy whole body shall be full of light. Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure.

    “The eyes of the wicked shall fail - They shall be continually looking out for help and deliverance; but their expectation shall be cut off. And they shall not escape - They shall receive the punishment due to their deserts; for God has his eye continually upon them. מנהם ומנוס אבד umanos abad minnehem, literally, “And escape perishes from them.” Flight from impending destruction is impossible. And their hope shall be as the giving up of the ghost - ותקותם מפח נפש vethikratham mappach naphesh, “And their hope an exhalation of breath,” or a mere wish of the mind.

    Everything gathered on Job 11:20→

    Verse page →Original language →