From Nave’s Topical Bible
Shelah
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.
- 8Passages listed
- 3Books of the 66
- 1896Nave's edition
How Nave’s arranged it
The passages, in Bible order (8)
The same references, sorted Genesis to Revelation. The first 8 are quoted in full; the rest are one click beneath them, book by book.
- Genesis 38:5
Then she gave birth to another son and named him Shelah; it was at Chezib that she gave birth to him.
Commentary on Genesis 38:52 voices
(Chapter 38—Verse 5) And she added, and gave birth to a son, and called his name Shelah; but she was in Chezib when she gave birth to him. The Hebrew word here is used in place of a geographical name, which Aquila translated as a thing, saying: And she called his name Shelah. And it came to pass that she lied in childbirth after she gave birth to Shelah. For after she gave birth to Shelah, her childbirth ceased. Therefore, Chezib is called not a place name, but a deception.
Jerome· Hebrew Questions on Genesis, 420Patristic
And she conceived, and bare a son,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- Genesis 38:11
Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until my son Shelah grows up.” For he thought, “He may die too, like his brothers.” So Tamar went to live in her father’s house.
Commentary on Genesis 38:112 voices
Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands, (whereas it was their own wickedness that slew them) and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue.
John Wesley· Explanatory Notes upon the Old Testament, 1765Evangelical
Then said Judah to Tamar his daughter in law,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
- Genesis 38:14
she removed her widow’s garments, covered her face with a veil to disguise herself, and sat at the entrance to Enaim, which is on the way to Timnah. For she saw that although Shelah had grown up, she had not been given to him as a wife.
Commentary on Genesis 38:142 voices
Some excuse this by suggesting that she believed the promise made to Abraham and his seed, particularly that of the Messiah, and that she was therefore desirous to have a child by one of that family, that she might have the honour, or at least stand fair for the honour of being the mother of the Messiah.
John Wesley· Explanatory Notes upon the Old Testament, 1765Evangelical
(Verse 14) And he sat at the gate of Enaim, which is on the road to Thamna. The Hebrew phrase Enaim (), is translated as 'in the eyes.' Therefore, it is not a place name, but rather a description. He sat at a crossroads or a junction where a traveler must carefully look to choose the right path.
Jerome· Hebrew Questions on Genesis, 420Patristic
- Genesis 38:26
Judah recognized the items and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not have relations with her again.
Commentary on Genesis 38:262 voices
She hath been more righteous than I - It is probable that Tamar was influenced by no other motive than that which was common to all the Israelitish women, the desire to have children who might be heirs of the promise made to Abraham, etc. And as Judah had obliged her to continue in her widowhood under the promise of giving her his son Shelah when he should be of age, consequently his refusing or delaying to accomplish this promise was a breach of truth, and an injury done to Tamar.
Adam Clarke· Commentary on the Bible, 1832Evangelical
(Verse 26.) But Judas acknowledged and said: she is more righteous than I, because I did not give her to my son Selom. In Hebrew, it says, she has been justified by me: not that she was just, but that in comparison to her, I have done less evil, not seeking base immorality, but seeking children.
Jerome· Hebrew Questions on Genesis, 420Patristic
- Genesis 46:12
The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez: Hezron and Hamul.
Commentary on Genesis 46:122 voices
And the sons of Judah, Er, and Onan, and Shelah, and Pharez, and Zarah,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
In the speech of Stephen (Ac 7:14) the number is stated to be seventy-five; but as that estimate includes five sons of Ephraim and Manasseh (1Ch 7:14-20), born in Egypt, the two accounts coincide.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
- Numbers 26:20
These were the descendants of Judah by their clans: The Shelanite clan from Shelah, the Perezite clan from Perez, and the Zerahite clan from Zerah.
- 1 Chronicles 2:3
The sons of Judah: Er, Onan, and Shelah. These three were born to him by Bath-shua the Canaanite. Er, Judah’s firstborn, was wicked in the sight of the LORD, who put him to death.
Commentary on 1 Chronicles 2:32 voices
The sons of Judah--His descendants are enumerated first, because the right and privileges of the primogeniture had been transferred to him (Ge 49:8), and because from his tribe the Messiah was to spring.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Judah - Whom he puts first, because the best part of the right of the firstborn, namely, the dominion, was conferred upon him, Gen. xlix, 8, and because the Messiah was to come out of his loins.
John Wesley· Explanatory Notes upon the Old Testament, 1765Evangelical
- 1 Chronicles 4:21
The sons of Shelah son of Judah:
Commentary on 1 Chronicles 4:212 voices
The sons of Shelah, the son of Judah, were,....
John Gill· Exposition of the Old Testament (1748-1763)Reformed
Their knowledge of the art of linen manufacture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day, it was optional, though common.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed