Ch. 25

Abraham’s Descendants by Keturah, 1–6 (J).

Abraham’s Death and Burial, 7–11 (P).

The Descendants of Ishmael, 12–18 (P).

1. Abraham … another wife … Keturah] We are not told the period in Abraham’s history at which his marriage with Keturah took place. The mention of it here is introduced, in order to complete the account of his descendants, before the narrative passes on to the story of Isaac and Jacob.

Keturah] This name means “incense.” It is conceivable that the name stands in some sort of relation to the “frankincense” trade, which was carried on, by regular routes, between Arabia and Syria and Egypt. In 1 Chronicles 1:32 she is called “a concubine.”

1–6. Abraham’s Descendants by Keturah

This section is from J.

The children by a concubine represent tribal relationship of a secondary and less intimate character. The domestic tradition in these verses preserves the recollection of an early connexion between the ancestors of Israel and the clans or tribes on the borders of the North Arabian desert.

2. And she bare him] The genealogy of Keturah is found again in a shortened form in 1 Chronicles 1:32. That we have to do with a tradition relating to tribes and places rather than to individuals, is clearly shewn by such names as Midian, Shuah, Sheba, and Dedan. In this verse six names are given. In view of other groups of twelve (cf. notes on Genesis 17:20, Genesis 22:21), this number is hardly accidental; see Genesis 25:12.

Zimran] Probably from a word meaning “wild goat”: cf. Zimri, Numbers 25:14.

Midian] The territory with which the Midianites are usually found associated is N.W. Arabia, the east side of the Gulf of Akaba. Groups of Midianites appear in the Sinaitic Peninsula (Exodus 2:15; Exodus 3:1 Extending their influence along the eastern side of the Dead Sea, Midianites appear as the enemies of Israel on the eastern side of the Jordan (Numbers 22:4; Numbers 25:6; Numbers 25:17; Numbers 31:1-12); and in Judges 6 bands of Midianites overrun Palestine. On Midianite trade with Egypt, cf. Genesis 37:28; Genesis 37:36.

Shuah] = 1 Chronicles 1:32. Cf. Job 2:11, “Bildad, the Shuhite.” It has been identified somewhat precariously with the Assyrian Suhu, on the Euphrates, S. of Carchemish.

3. Sheba … Dedan] These places have already been mentioned by P in a different connexion (Genesis 10:7). The identity of the names illustrates the fact, that there were different Israelite traditions explaining the relation of the different members of the Hebrew-speaking families.

Asshurim, and Letushim, and Leummim] These plural names are noticeable as obviously denoting, not individuals, but peoples. The Asshurim are probably to be connected with the “Asshur” (R.V. “Assyria”) of Psalm 83:8, and possibly with the mention of Asshur in the present chapter (Genesis 25:18) and in Numbers 24:22. In both instances, an allusion to obscure tribes on the Arabian borders of Palestine is more suitable than to the Assyrian empire.

Ephah] Cf. Isaiah 60:6, “the dromedaries of Midian and Ephah,” a passage confirming the probability that the present group of names is Arabian.

5. And Abraham … Isaac] See Genesis 24:36. This disposition of his property seems to have been made some time before his death; and was intended to prevent disputes amongst the members of his family.

6. the concubines] i.e. Hagar and Keturah; although in Genesis 16:3 Hagar is called Abraham’s wife, as also is Keturah in Genesis 25:1 of this chapter.

sent them away] The present passage belongs to J, a different source of tradition from chap. 21 (E). It ignores the account of the expulsion of Hagar and Ishmael related in that chapter, and of the dwelling of Ishmael in the wilderness of Paran (Genesis 21:21).

unto the east country] i.e. the Syro-Arabian desert, on the east of Palestine. Genesis 29:1; Jdg 6:3; Jdg 6:33; Jdg 7:12; Jdg 8:10; Isaiah 11:14; Jeremiah 49:28; Ezekiel 25:4; Ezekiel 25:10 are passages in which “the children of the east” (b’nê ḳedem) are mentioned as the nomad occupants of this region.

7. And these are the days] Cf. the age of Terah, Genesis 11:32 (P). Abraham Isaiah 30 years younger than Terah at his death.

7–11 (P). The Death of Abraham

This passage is from P, recording the age of Abraham and the place of his burial, and following directly upon the death and burial of Sarah (chap. 23).

8. gave up the ghost] Cf. Genesis 25:7, Genesis 35:29, Genesis 49:33 (P): the same word as “die” in Genesis 6:17, Genesis 7:21 (P).

in a good old age] This was part of the promised blessing: cf. Genesis 15:15.

was gathered to his people] See note on Genesis 17:14. “His people” evidently has no local significance; but means those of his own family already dead, and now in Sheôl, “the under-world” of departed spirits. Cf. Genesis 35:29, Genesis 49:29; Genesis 49:33 (P). There is no difference, then, between being “gathered to his people,” and “to go to thy fathers” (Genesis 15:15), and “to sleep with my fathers” (Genesis 47:30; cf. Deuteronomy 31:16).

9. Isaac and Ishmael] The two sons are mentioned once more together, as paying the last tribute of honour to their father. The banishment of Ishmael, recorded by E in 21, was not apparently included in the narrative of P, which avoids the notice of anything derogatory to the patriarchs.

in the cave of Machpelah, &c.] Isaac and Ishmael bury their father in the burial-place where he had laid Sarah his wife to rest. Cf. Genesis 23:17-20.

11. God blessed Isaac] The fulfilment of Genesis 17:21. The traditions of Isaac are very meagre. Here, as in Genesis 24:62, his dwelling-place is at Beer-lahai-roi, which was also connected with Ishmael (Genesis 16:14). In Genesis 35:27, Hebron is spoken of as the dwelling-place of Isaac at a later period of his life.

12. Now these are the generations] Cf. Genesis 5:1, Genesis 6:9, Genesis 10:1, Genesis 11:10; Genesis 11:27 (P).

12–18 (P). The Descendants of Ishmael

The genealogy of Ishmael is thus disposed of, before the narrative resumes the history of the Chosen Family in the generations of Isaac (Genesis 25:19). It is to be noticed that the sons of Ishmael are twelve in number, like the sons of Nahor (Genesis 22:21-24) and of Jacob.

13. and these are the names] Cf. the genealogy in 1 Chronicles 1:29-31.

Nebaioth] Mentioned also in Genesis 28:9, Genesis 36:3, and in Isaiah 60:7, where the name is associated also with Kedar. Probably Nebaioth is to be identified with the Nabajâti of the inscriptions of Assurbanipal. The identification with the Nabataeans, of the Christian era, is now generally abandoned.

Kedar] Cf. Isaiah 60:7. Probably the Assyrian Ḳidri, a region on the Syro-Arabian frontier, mentioned as a hostile people in Psalm 120:5, dwelling in black tents (Song of Solomon 1:5) and in open villages (Isaiah 42:11; Jeremiah 49:28-31).

Possibly the Cedraei mentioned together with Nabataei by Pliny are to be identified with these tribes.

Dumah] Possibly the same as in Isaiah 21:11.

15. Hadad] The name of a Syrian god; cf. Hadad (1 Kings 11:14) and Ben-hadad (1 Kings 20:1 ff.). It occurs again Genesis 36:35; Genesis 36:39.

Tema] A famous locality—modern Teima—on the trade-route between Syria and Yemen = S. Arabia, mentioned in Isaiah 21:14; Job 6:19.

Jetur] Mentioned along with Naphish in 1 Chronicles 5:19. Jetur has usually been identified with the people known as the Ituraeans, who dwelt in the anti-Lebanon district. In the Roman period they were particularly famous as archers.

16. by their villages, and … encampments] The distinction is, probably, between settled habitations in open unwalled villages, and circles of black tents in which the Bedouins dwell. This distinction between the permanent and the movable dwellings of the Ishmaelites is not reproduced in the versions. LXX ἐν ταῖς σκηναῖς … ἐν ταῖς ἐπαύλεσιν, Lat. per castella et oppida.

See, also, for “encampments,” the tîrôth of the Midianites (Numbers 31:10) and of “the children of the east” (Ezekiel 25:4).

twelve princes] See note on Genesis 25:2. The fulfilment of Genesis 17:20 (P). The “princes” are “leaders,” or Sheikhs, of clans.

nations] A technical term for “clan” (’ummah = ’ummat in Arabic); cf. Psalm 117:1 : elsewhere only Numbers 25:15 = “a father’s house.”

17. And these are, &c.] The same phrases occur in this verse as in Genesis 25:7-8.

gathered unto his people] See note on Genesis 25:8.

18 (J). from Havilah unto Shur] Cf. 1 Samuel 15:7. See note on “Havilah,” Genesis 10:29. It was apparently a locality in the N.E. of Arabia. On “Shur,” see note on Genesis 16:7. It was on the eastern border of Egypt. It has been conjectured that this summary description of Ishmael’s territory concluded J’s narrative of Hagar and Ishmael (Genesis 16:1-14). It seems to indicate the whole extent of country between N.E. Arabia and the E. Egyptian frontier.

before Egypt] The preposition “before,” i.e. “in front of,” denotes “the eastern side.” See note on Genesis 16:12.

as thou goest … Assyria] The mention of “Assyria” is here evidently quite out of place, and the explanation of Delitzsch that it means “up to, or as far as, the country under the rule of Assyria,” is very forced and improbable. Either, therefore, the Asshur here mentioned is to be connected with the country of the “Asshurim” (Genesis 25:3), or we must suppose that the text has suffered some corruption. Hence Hupfeld conjectured “unto Shur.”

abode] R.V. marg. settled; Heb. fell.

in the presence of] R. V. marg. over against. The same preposition as is rendered “before” in the previous clause. The words are the fulfilment of the angel’s promise to Hagar in Genesis 16:12, where see note.

Narrative of Jacob (Genesis 25:25-34)

19–34 (P and J). Esau and Jacob. Esau sells his Birthright

Genesis 25:19-20 are from P, Genesis 25:21-34 from J.

19. And these are the generations] See Genesis 25:12. With this familiar formula (cf. Genesis 2:4) commences the next section from P, which deals with the story of Isaac and his two sons, Esau and Jacob.

20. forty years old] P gives the age of Isaac at the time of his marriage with Rebekah, thirty-five years before Abraham’s death (Genesis 25:8).

Bethuel] P makes no mention here of Bethuel’s being son of Nahor, the brother of Terah. The genealogy of J in Genesis 22:22 is ignored.

the Syrian] Heb. Aramean, as in Genesis 28:5. Aram is mentioned in Genesis 10:22-23 (P), as the fifth of the sons of Shem.

Paddan-aram] This is the name given in the P narrative for the country described as Aram-naharaim by J. See note on Genesis 24:10. Cf. Genesis 28:2; Genesis 28:5-7, Genesis 31:18, Genesis 35:9; Genesis 35:26, Genesis 46:15, Genesis 48:7 (Paddan), all from P. The word Paddan is Aramaic, and means probably “the field,” modern Arabic feddân (= “acre”). In Assyrian padanu = “way” or “field,” like Haran (Genesis 11:32). According to Hosea 12:12, “Jacob fled into the field of Aram,” where “field” is the Heb. sâdeh, and denotes Haran, the country E. of Euphrates.

21–34 (J, E). This passage contains two short narratives, (1) the birth of Jacob and Esau (Genesis 25:21-26), (2) the sale of Esau’s birthright (27–34).

21. barren] As in the case of Sarah (Genesis 11:30) and of Rachel (Genesis 29:31). Rebekah has at first no children. The Chosen People are the children of God’s gift. In each generation patience is made the test of faith. Cf. the birth of Samson (Jdg 13:2) and Samuel (1 Samuel 1).

was intreated] Allowed Himself to be interceded with, i.e. listened to the prayer, as in 2 Samuel 21:14; 2 Samuel 24:25.

22. struggled together] LXX ἐσκίρτων. Cf. Luke 1:41. The future hostility between Israel and Edom was thus prefigured before their birth. Rebekah, afraid of some betokening of evil, becomes fearful and despondent.

Aquila συνεθλάσθησαν, Symmachus διεπάλαιον.

wherefore do I live] R.V. marg. wherefore am I thus? So LXX ἵνα τί μοι τοῦτο, Lat. quid necesse fuit concipere?

to inquire of the Lord] A technical phrase for seeking an answer from a Divine source. Cf. 1 Samuel 9:9; Amos 5:4-6. We may suppose that Rebekah sought an oracle from Jehovah at some sacred place at which a Divine revelation was granted, e.g. at Beer-sheba, Genesis 21:33, Genesis 26:25.

23. And the Lord said] How the Divine answer was granted, whether by priest or soothsayer, by dream or by vision, we are not told. It is in the form of a rhythmic oracle, in four stichoi, or lines. The oracle proclaims, that (1) there are two children who shall be two nations; (2) from the first there shall be separation and discord between the two; (3) one shall overmaster the other; (4) the younger shall be the lord of the elder. The historic rivalry between Israel and Edom is thus prefigured.

separated … bowels] The English is ambiguous, as in Galatians 1:15, “the good pleasure of God who separated me even from my mother’s womb.” The meaning is, “even from birth” the destinies of the two men and of their descendants will be divergent: cf. Genesis 13:11, “and they separated themselves the one from the other.”

the elder shall serve the younger] The subjugation of the Edomites by the Israelites took place in the days of David, 2 Samuel 8:14. The same event is predicted by Jacob in Genesis 27:40, where the additional prediction is made, that the subjugation will be only temporary. Israel, whose settlement in Palestine was later than that of the Edomites in the country of Seir, was regarded as the younger of the brother peoples. Edom was already a monarchy before Israel had settled down. But, occupying a richer country, Israel attained a higher civilization, and became a more powerful nation. For the hostility of Israel and Edom, see the prophet Obadiah. For St Paul’s use of the present passage, see Romans 9:10-12.

25. red] R.V. marg. ruddy. The adjective refers to the skin rather than to the hair, as in the case of David (1 Samuel 16:12). The Heb. for “red,” admoni, is intended as a play on the word “Edom,” as if the Edomites were known as “the Reds,” or “Redskins,” on account of their warm complexion.

like an hairy garment] Cf. the description in Genesis 27:11-12; Genesis 27:16; Genesis 27:23. The word for “hairy” (sê‘ar) contains a play on the word “Seir,” the country of the Edomites.

Esau] The origin of the name is uncertain, but it may possibly be connected with an Arabic word meaning “thick-haired.” More doubtful is the suggested identification with Οὐσῶος, a hunter in Phoenician mythology. Esau appears as the poetical name for Edom. See Jeremiah 49:8-10; Obadiah 1:6; Obadiah 1:8 ff.; Malachi 1:2-3.

26. had hold … heel] As if, from the first, desirous to pull his brother, back, and get in front of him. See the reference to this passage in Hosea 12:3. The character of the man was thus prefigured at birth. The idea of overreaching, or outwitting, by cunning and strategy, inspired the early Israelite with admiration and amusement rather than with repulsion.

Jacob] That is, One that takes by the heel or supplants. The Heb. for “heel” is ‘âḳêb, and the name “Jacob” was popularly regarded as having been derived from the same root, with the meaning of “one who seeks to trip up or supplant”; compare the use of the word; “supplant” in Jeremiah 9:4. It appears as a place name = Y’ḳb’r, in Palestine, on the list of Thothmes III (c. 1450 b.c.), and as a personal name, Ya’ḳub-ilu, in a Babylonian tablet of Hammurabi’s period (c. 2100 b.c.).

threescore years old] See note on Genesis 25:20 (P).

SPECIAL NOTE ON Genesis 25:26

On the name “Jacob.”

The popular Israelite derivation of the name “Jacob” from the Heb. word ‘âḳêb, “a heel,” like so many other popular derivations, is simply based upon the resemblance in the sound of the proper name to a word in common use.

“It is another question,” says Driver, “whether this explanation expresses the actual meaning of the name. It has been supposed, for instance, that Jacob is really an elliptical form of Jaḳob’çl: in this case El, ‘God,’ would be the subject of the verb (like Ishmâ’çl, ‘God heareth,’ Isrâ’el, ‘God persisteth,’ Yeraḥme’çl, ‘God is compassionate’), and the word might be explained from the Arab., ‘God follows,’ or … ‘God rewards.’ In fact there is now evidence that the name is much older than the date at which, according to the Biblical narrative, Jacob must have lived. Mr Pinches has found on contract tables of the age of Khammurabi (c. 2300 b.c.) the personal name Ya‘ḳub-ilu (analogous to Yashup-ilu, Yarbi-ilu, Yamlik-ilu, Yakbar-ilu, etc., of the same age); and, according to Hommel (AHT. 203), the contracted form Yaḳubu occurs likewise. Further, in the lists of 118 places in Palestine conquered by Thothmes III (b.c. 1503–1449, Sayce and Petrie), which are inscribed on the pylons of the temple at Karnak, there occur (Nos. 78 and 102) the names Y-ša-p-’a-rḁ and Y-‘-ḳ-b-’â-rḁ. These names (the Egyp. r standing, as is well known, also for l) can be only יספאל Joseph-’çl and יעקבאל Jaḳob-’çl; and we learn consequently that places bearing these names (cf. for the form the place-names Jezre’çl, Jabne’çl, Joshua 15:11 [= Jabneh, 2 Chronicles 26:6]; Yiphtaḥ’çl, Joshua 19:14; Joshua 19:27; Yeḳabze’çl, Nehemiah 11:25; Yirpe’çl, Joshua 18:27) existed in Palestine, apparently in the central part, in the 15th cent. b.c. What connexion, if any, exists between these names and those of the patriarchs, may never perhaps be ascertained; but their existence at such a date in Palestine is remarkable. These facts, however, make it not improbable that (as had indeed been supposed even before their discovery) names of the type of Jacob, Joseph, Jephthah, etc., are elliptical forms of a more original Jaḳob’çl, Joseph’çl, etc. But, however that may be, to the Hebrews, as we know them, the idea which Jacob suggested, and in which it was supposed to have originated, was that of supplanter.” Driver in Art. Jacob in Hastings’ Dict. of the Bible, ii. 526.

27. a cunning hunter] That is a skilful, expert hunter. The word “cunning” is used in its old English sense, with no idea of craft or deceit; see 1 Samuel 16:16. The Heb. means having a knowledge of the chase. LXX εἰδὼς κυνηγεῖν, Lat. gnarus venandi.

a man of the field] i.e. a man who spends his days in the open country. But this meaning is missed by the versions, LXX ἄγροικος, Lat. agricola.

a plain man] i.e., as R.V. marg., quiet or harmless, Lat. integer. “Plain,” in Old English, is used for “simple,” “honest”: cf. “For he [Antonius] was a plaine man, without subletie” (North’s Plutarch, Antonius, p. 979); “Plaine, faithful, true, and enimy of shame” (Spenser, F. Q., i. 6, § 20).

The meaning seems to be that of a solid, simple, home-abiding man. LXX ἄπλαστος, Lat. simplex. Cf. the German fromm.

dwelling in tents] Cf. Genesis 4:20. The life of Jacob, the herdsman and the shepherd, is contrasted with that of the fierce and roving huntsman. The ideal patriarchal habit of life seems to be pastoral.

28. because … venison] Cf. Genesis 27:3-4.

Rebekah loved Jacob] i.e. more than Esau. We have in this verse the division of the two pairs, Isaac and Esau, Rebekah and Jacob, on which turns the narrative in chap. 27.

The contrast between the hunter and the shepherd is drawn with a settled preference for the shepherd.

30. Feed me … with] i.e. “let me, I pray thee, swallow a little of.”

that same red pottage] Heb. the red pottage, this red pottage. Esau’s words repeat the adjective “red”: either this was the name by which the pottage was known, or else Esau in his faintness and weariness is represented as simply pointing and gasping out “that red, red mess1[22].”

[22] “The phrase ‘mess of pottage’ does not occur in the A.V. of 1611, but is used proverbially of the means whereby Esau sold his birthright (Genesis 25.). The actual phrase was used in the heading to this chapter of Genesis in the Bibles of 1537 and 1539, and in the Geneva Bible of 1560. Coverdale, in his Bible of 1535, used the phrase in other passages, viz. in 1 Chronicles 16:3 and Proverbs 20:7, but not in Genesis 25. See A New English Dictionary (Oxford University Press),” Spectator, Nov. 29, 1913.

therefore was his name called] A separate tradition accounting for the origin of the name “Edom”: see note on Genesis 25:25.

Edom] That is, Red.

31. this day] Rather, as R.V. marg., first of all. So also in Genesis 25:33. See 1 Samuel 2:16, “they will surely burn the fat presently,” where “presently” = Heb. “this day,” i.e. “first of all.” The same idiom explains 1 Kings 22:5, where “to-day” should be rendered “first of all.”

Jacob seizes his opportunity: Esau is too faint to question or oppose: the coveted privilege may be won at once by a bold bid.

thy birthright] i.e. the rights and privileges of the firstborn. What these were is not defined. In 27 the blessing of the firstborn is chiefly regarded as a religious privilege rather than as a transfer of property. But it is clear from Genesis 43:33, Genesis 48:13-19, that the firstborn was regarded as entitled to a more honourable position and to a larger share of the inheritance than his brethren (cf. Deuteronomy 21:17). Jacob’s action on this occasion is recorded without disapproval. There is probably a touch of humour in the tradition, that by a stroke of cleverness Jacob, the younger, deprived his elder brother Esau of the advantage of the birthright; and, hence, Israel obtained a richer and more fertile land than Edom. The carelessness of Esau rather than the meanness of Jacob seems to meet with the contempt of the narrator.

32. I am at the point to die] Esau’s words mean that he is dying of hunger, and has no thought of anything but the prospect of food. So LXX ἰδοὺ ἐγὼ πορεύομαι τελευτᾶν, Lat. en morior. A more improbable and very insipid interpretation makes Esau say, “I live as a hunter in continual danger of death.”

33. Swear to me] Jacob is acute enough to secure the solemn ratification of his brother’s act, done in the thoughtless moment of exhaustion. When Esau recovers his self-control, he will not be able to repudiate his action.

this day] R.V. marg. rightly, first of all. Cf. Genesis 25:31.

34. lentils] The pottage here described is made of a small reddish kind of bean much in use for food in Palestine, Arab. ‘adas. Cf. 2 Samuel 17:28; 2 Samuel 23:11; Ezekiel 4:9. It makes the reddish pottage now called in Palestine mujedderah, a very popular dish.

so Esau despised his birthright] These words summarize the narrative. Esau’s character is portrayed as that of a careless, shallow man, living from hand to mouth, and paying no regard to things of higher or spiritual significance. It is this trait which is referred to in Hebrews 12:16, “or profane person as Esau, who for one mess of meat sold his own birthright.” The advantage of the birthright may have been indefinite. But, as we may judge not only from the story in ch. 27, but also from that of Genesis 38:28-30 and Genesis 48:13-19 (cf. Deuteronomy 21:15-17), the privilege of the birthright was accounted sacred in the social life of the early Israelite. The Lat. paraphrases the sense of the last clause, parvi pendens quod primogenita vendidisset.

The birthright was Esau’s by God’s gift, not by his own merit. Hence it symbolized eternal blessing. Esau’s repudiation of the unseen and intangible, for the sake of immediate self-gratification, is the symbol of a large proportion of human sin and thoughtlessness.