- In the first four verses we have the marriage of Abraham to Keturah.
- Some years after the death of Sarah, Abraham took a wife.
- In 1Chron. 1:32 she is designated "Abraham’s concubine."
- According to 25:6 she and Hagar are called his "concubines."
- They are both called "concubines" (cf. 16:3; 25:6).
- "Keturah" appears to be derived from the feminine passive participle of qatar meaning ‘to burn incense.’
- Through her Abraham fathered six sons (v. 2).
- "Zimran" became the father of a southern Arabian people.
- "Jokshan", the father of Sheba and Dedan, is mentioned along with Zimran in 1Chron. 1:32.
- "Medan" only occurs here and in 1Chron. 1:32.
- Again, southern Arabia is the place these three sons and the tribes they fathered settled.
- "Median" fathered the Medianites who are first seen in the era of Moses (cf. Num. 25:17; 31:2) and who were the enemy of Israel during the Judges era (cf. Judg. 6:3, 11, 33; Judg. 7:7, 12).
- They too were desert traders who lived in the deserts near Israel (e.g., Transjordan).
- Moses married a Midianite woman (Ex. 3:1).
- "Ishbak" is mentioned in an ancient Assyrian inscription of Shalmaneser III ("land of Yishbaq").
- "Shuach" is debated.
- Some identify his descendants as living in the desert east of Edom.
- Others have his descendants living on the middle Euphrates between Babylon and Mari.
- The genealogy says nothing about the descendants of Zimran, but move to the second son’s sons, Sheba and Dedan.
- But in Gen. 10:7 these two names are sons of Ham.
- Here they are semitic and so the possibility is that the Semitic line merged with the Hamitic line in South Arabia.
- Cf. also Isa. 21:13; Jer. 49:8; Ezek. 27:20; 38:13.
- The genealogy makes mention of yet the third generation of Jokstan.
- The three grandsons of Jokstan are referred to by their tribal names—Asshurim, Letushim, and Leummim.
- "Asshurim" is not to be confused with the Assyrians, but is a desert tribe.
- They were a South Arabian tribe who lived near Egypt.
- Skipping the third son of Keturah, the genealogy mentions the sons of Midian in v. 4.
- "Ephah" is connected with Midian in Isa. 60:6.
- The remaining names and the tribes connected with them are unknown.
- In verses 5 & 6 we have the distribution of Abraham’s estate.
- Isaac was his prime heir as he left him "all that he had."
- His sons by other concubines he sent away with gifts.
- His purpose was to isolate Isaac from these individuals.
- His sending the sons of Keturah away parallels the sending of Ishmael away.
- These latter sons were sent east where they founded tribes and peoples.
- In verses 7-11 we have the record of the death and burial of Abraham.
- It is of interest to note that the manner in which Abraham’s death is mentioned is expanded over the standard formula.
- The standard formula would be "All the days of Abraham were 175 years and he died."
- But here we have: "These are all the days of the years Abraham lived which he lived to be 175 years."
- Thus a very great man is accorded an expanded death notice.
- At age 70 he was called out (1876 BC), at age 75 he entered the land of promise (1871 BC) and he lived in the land 100 years.
- Isaac was age 75 when his father died.
- Isaac was born 25 years after Abraham entered the land.
- Abraham was 140 years of age when Isaac was married (cf. v. 20) at age 40.
- Jacob was born when Isaac was 60 and Abraham was 160 (never any mention of interaction between Abraham and his grandson Jacob).
- The death notice reads: "Abraham breathed his last" which refers to the departure of his soul/spirit when he took he exhaled his last breath.
- Not only did this man live a long life by the standards of the era, but he ended his life under very favorable circumstances.
- The translation "and satisfied with life" refers to the circumstances under which he ended his life.
- He was blessed with tranquility and peace when he went into Ph 3.
- The adjective "satisfied" is based on the three consonants for the number seven.
- And finally, the obituary reads: "and he was gathered to his people."
- This refers to his soul being reunited with his believing relatives (like Terah, etc.).
- So he joins Sarah in the afterlife of Sheol Paradise located in the center of the earth, where he remained until Christ "led captivity captive."
- The estranged sons Isaac and Ishmael come together and bury their father in the cave of Machpelah which he had purchased from Ephron the Hittite.
- Heb. 11:13: "All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth."
Family History of Ishmael (vv. 12-18)
VERSE 12 Now these are the records of the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's maid, bore to Abraham
(~h'r'b.a;l. hr'f' tx;p.vi tyrIc.Mih; rg"h' hd'l.y" rv,a] ~h'r'b.a;-!B, la[em'v.yI tdol.To hL,aew> [waw w/adj.p.abs. elleh these + noun f.p.constr. toledoth generation; descendants; e.g. family history + proper noun Ishmael + noun m.s.constr. ben + proper noun Abraham + rel. asher + Qal perf.3f.s. yaladh bear + proper noun Hagar + def.art.w/proper noun Egyptian + noun f.s.constr. shiphah maid servant + proper noun Sarah + prep lamedh w/proper noun Abraham]);
VERSE 13 and these are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the firstborn of Ishmael, and Kedar and Adbeel and Mibsam (~f'b.miW laeB.d>a;w> rd'qew> tyOb'n> la[em'v.yI rkoB. ~t'dol.Atl. ~t'mov.Bi la[em'v.yI ynEB. tAmv. hL,aew> (waw w/adj.p.abs. elleh these + noun m.p.constr. shem name + noun m.p.constr. ben + proper noun Ishmael + prep beth w/noun m.p.constr.w/3m.p.suff. shem "by their names" + prep lamedh w/noun f.p.constr.w/3m.p.suff. toledoth "by the order of their birth" + noun m.s.constr. bekor firstborn + proper noun Ishmael + waw w/proper noun Nebaioth + waw w/proper noun Kedar + waw w/proper noun Adbeel + waw w/proper noun Mibsam])
VERSE 14
and Mishma and Dumah and Massa (aF'm;W hm'Wdw> [m'v.miW [waw w/proper noun Mishma + waw w/proper noun Dumah + waw w/proper noun Massa]),
VERSE 15 Hadad and Tema, Jetur, Naphish and Kedemah
(hm'd>qew" vypin" rWjy> am'ytew> dd;x] [proper noun Hadad + waw w/proper noun Tema + proper noun Jetur + proper noun Naphish + waw w/proper noun Kedemah]) .
VERSE 16 These are the sons of Ishmael and these are their names, by their villages, and by their camps; twelve princes according to their tribes (~t'Moaul. ~aiyfin> rf'['-~ynEv. ~t'royjib.W ~h,yrec.x;B. ~t'mov. hL,aew> la[em'v.yI ynEB. ~he hL,ae [adj.p.abs. elleh these + pro.3m.p. hem the same + noun m.p.constr. ben son + proper noun Ishmael + waw w/adj.p.abs. elleh + noun m.p.constr.w/3m.p.suff. shem name + prep beth w/noun both p.constr.w/3m.p.suff. chatser village + waw w/prep beth w/noun f.p.constr.w/3m.p.suff. tirah encampment + adj.m. dual abs. shenayim two + adj.m.s.ab.s ashar ten + noun m.p.abs. nashi prince + prep lamedh w/noun f.p.constr.w/3m.p.suff. ummah tribe; "nations"]).
VERSE 17 These are the years of the life of Ishmael, one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people (wyM'[;-la, @s,a'YEw: tm'Y"w: [w:g>YIw: ~ynIv' [b;v,w> hn"v' ~yvil{v.W hn"v' ta;m. la[em'v.yI yYEx; ynEv. hL,aew> [waw w/adj.p.abs. elleh these + noun f.p.constr. shanah year + noun m.p.constr. chayyim life + proper noun Ishmael + adj.f.s.constr. me-ah hundred + noun f.s.abs. shanah year + waw w/adj.m.p.abs. sheloshim thrity + noun f.s.abs. shanah year + waw w/adj.f.s.abs. sheba- seven + noun f.p.abs. shanah year + waw w/Qal impf.3m.s. gawa expire + waw w/Qal impf.3m.s. muth die + waw w/Niphal impf.3m.s. asaph gather + prep el + noun m.p.constr.w/3m.s.suff. am people]).
VERSE 18 They settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled in defiance of all his relatives (lp'n" wyx'a,-lk' ynEP.-l[; hr'WVa; hk'a]Bo ~yIr;c.mi ynEP.-l[; rv,a] rWv-d[; hl'ywIx]me WnK.v.YIw: [waw w/Qal impf.3m.p. shakan dwell + prep min w/proper noun Havilah + adv adh to + proper noun Shur + rel. asher + prep al + noun both p.constr. paneh face; "east" + proper noun Egypt + Qal infin.constr.w/2m.s.suff. bo go + proper noun Assyria + prep al to + noun both p.constr. paneh face + noun m.s.constr. kol all + noun m.p.constr.w/3m.s.suff. ach brother + Qal perf.3m.s. naphal fall]).
ANALYSIS: VERSES 12-18
- For this genealogical formula in Genesis see: 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:19; 36:1; 37:2.
- The incidents recorded in chapter 16 and 21:9-21 are the backdrop to the phrase "the son whom Hagar, the Egyptian, Sarah’s maid, bore to Abraham."
- The listing of the 12 sons/princes of Ishamel is prefaced with, "and these are the names of the sons of Ishmael, by their names, in the order of their birth."
- The parallel with the 12 sons of Jacob who formed into tribes suggests that like the Israelites, the descendants of Ishmael were once a grouping of tribes.
- Nebaioth is mentioned in 28:9 and 36:6 where we learn that Esau married his sister.
- This Arab tribe was conquered by Ashurbanipal in the 7th century.
- This people are mentioned in Isa. 60:7.
- Some identify his descendants (Nabayati) with the well known Nabateans (4th century BC to 4th century AD).
- Qedar is the name of an Arab tribe mentioned in Isa. 21:16-17; 42:11; Jer. 2:10; 49:28; Ezek. 27:21; Ps. 120:5.
- They lived in the desert between Babylon and Transjordan.
- The ascendancy of their power was from the time of Sennacherib to the 4th century BC.
- "Adbeel" (cf. 1Chron. 1:29) is mentioned by Tiglath-Pileser III (743-727 BC) as the Idibail living in the desert of northern Sinai peninsula.
- "Mibsam" (cf. 1Chron. 1:29) means "balsam" but is otherwise unknown.
- For "Mishma" the only clue is a site called Jebel Misma 160 miles east of Tema.
- For "Dumah" there is an oasis east of Petra called Dumah al Ghandal.
- Cf. the oracle against Dumah in Isa. 21:11-12.
- These names indicate an association with the desert regions of the Middle East.
- "Massa" show up in a king of Massaa in Prov. 31:1.
- A town by that name is mentioned in Tiglath-Pilesers’ annals.
- For "Hadad" there is a well called el-Hadan north of Tebuk.
- "Tema" is connected to Sheba in Job 6:19, with Dedan in Jer. 25:23 and with Dumah, Dedan, and Qedar in Isa. 21:14.
- Tema is an oasis some 250 miles southeast of Eilat.
- Tema paid heavy tribute to Tiglath-Pileser.
- Nabonidus (556-539) king of Babylon, lived at the oasis at Tema while his son Belshazzar ruled in Babylon.
- "Jetur" is mentioned in 1Chron. 1:31 and 5:19.
- Thet were a people conquered by the Trans Jordanian tribes of Reuben, Gad and Manasseh.
- Possibly remnants of them are represented by the Itureans of Lk. 3:1.
- "Naphish" is unknown cf. 1Chron. 1:31; 5:19).
- "Kedemah" is also unknown.
- The language of v. 16 indicates that the Ishmaelites were semi-nomadic.
- They lived in villages with stone walls for protection.
- The mention of the 12 princes recalls the promise made to Abraham regarding Ishmael in 17:20.
- It also is parallel to the 12 tribes of Israel, each headed by a prince/leader.
- V. 17 makes mention of Ishmael’s death at age 137 in the standard fashion.
- In v. 18 we have mention of the general area in which the Ishmaelites lived.
- "Havilah" is southern Arabia and "Shur" is northern Sinai.
- The phrase translated "he settled in defiance of all his relatives" is based on an idiomatic usage for the verb naphal translated "settled" but means literally ‘to fall.’
- Cf. Judg. 7:12 where this verb is used for settlement/encampment.
- Another possibility for naphal is that what is being reported here is the fact that it was customary for the tribes to make raids on their brothers (cf. Josh. 11:7; Jer. 48:32).
- Whatever the case the Ishmaelites were semi-nomadic desert dwellers who lived in proximity to one another and who often did not get along.
The Life of Isaac (25:19-35:29)
Birth of the Twins (vv. 19-26)
VERSE 19 Now these are the records of the generations of Isaac, Abraham's son: Abraham became the father of Isaac
(qx'c.yI-ta, dyliAh ~h'r'b.a; ~h'r'b.a;-!B, qx'c.yI tdol.AT hL,aew> [waw w/adj.p.abs. elleh these + noun f.p.constr. toledoth generations + proper noun Isaac + noun m.s.constr. ben + proper noun Abraham + proper noun Abraham + Hiphil perf.3m.s. yalad beget + d.o. marker + proper noun Isaac]);
VERSE 20 and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife (hV'ail. Al yMir;a]h' !b'l' tAxa] ~r'a]ƒ!D;P;mi yMir;a]h' laeWtB.-tB; hq'b.rI-ta, ATx.q;B. hn"v' ~y[iB'r>a;-!B, qx'c.yI yhiy>w: [waw w/Qal impf.3m.s. hayah "was" + proper noun Isaac + noun m.s.constr. ben + proper noun Abraham + noun f.s.abs. shanah year + adj. both p.abs. arba-im forty + prep beth w/Qal infin.constr.w/3m.s.suff. laqach take + d.o. marker + proper noun Rebekah + noun f.s.abs. bath + proper noun Bethuel + def.art.w/proper noun Aram; "Aramean" + prep min w/proper noun Paddan-aram + noun f.s.constr. achot sister + proper noun Laban + proper noun Aramean + prep lamedh w/noun f.s.abs. ishshah wife]).
VERSE 21 Isaac prayed to [entreated] the LORD on behalf of his wife, because she was barren (awhi hr'q'[] yKi ATv.ai xk;nOl. hw"hyl; qx'c.yI rT;[.Y<w: [waw w/Qal impf.3m.s. athar pray + proper noun Isaac + prep lamedh w/proper noun Yahweh + prep lamedh w/prep nokach "on behalf of" + noun f.s.constr.w/3m.s.suff. ishshah wife + part ki for + adj.f.s.abs. aqar barren + pro.3f.s. hi she]; and the LORD answered him and Rebekah his wife conceived [ATv.ai hq'b.rI rh;T;w: hw"hy> Al rt,['YEw: [waw w/Niphal impf.3m.s. athar intreat, pray; "answered" + prep lamedh w/3m.s.suff. "him" + proper noun Yahweh + waw w/Qal impf.3f.s. harah bear, conceive + proper noun Rebekah + noun f.s.constr.w/3m.s.suff. ishshah wife]).
VERSE 22 But the children struggled together within her; and she said, "If it is so, why then am I this way (ykinOa' hZ< hM'l' !Ke-~ai rm,aTow: HB'r>qiB. ~ynIB'h; Wcc]rot.YIw: [waw w/Hithpoel impf.3m.p. ratzatz crush, oppress; "struggled" + def.art.w/noun m.p.abs. ben son + prep beth w/noun m.s.constr.w/3f.s.suff. qereb midst + waw w/Qal impf.3f.s. amar say + part im if + part ken so + interrog lammah why? + adj.m.s.ab.s zeh this + pro.1s. anoki I])?"
So she went to inquire of the LORD (hw"hy>-ta, vrod>li %l,Tew: [waw w/Qal impf.3f.s. halak go + prep lamedh w/Qal infin.constr. darash to inquire + d.o. marker + proper noun Yahweh]) .
VERSE 23 The LORD said to her, "Two nations are in your womb (%nEj.biB. Î~yIAgÐ ¿~yyIgOÀ ynEv. Hl' hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep lamedh w/3f.s.suff. "to her" + adj.m. dual constr. shenayim two + noun m.p.abs. goi nation + prep beth w/noun f.s.constr.w/2m.s.suff. beten womb]; And two peoples will be separated from your body [WdreP'yI %yI[;Memi ~yMiaul. ynEv.W [waw w/adj.m. dual constr. shenayim two + noun m.p.abs. le-om people + prep min w/noun m.p.constr.w/2f.s.suff. me-eh inward parts; "your body" + Niphal impf.3m.p. parad separate]; And one people shall be stronger than the other [#m'a/y< ~aol.mi ~aol.W [waw w/noun m.s.abs. le-om people + prep min w/noun m.s.abs. le-om people + Qal impf.3m.s. ametz be strong ; And the older shall serve the younger [ry[ic' dbo[]y: br;w> [waw w/adj.m.s.abs. rabh great; "older" + Qal impf.3m.s. abhar serve + adj.m.s.abs. tsair little, young])."
VERSE 24 When her days to be delivered were fulfilled, behold, there were twins in her womb (Hn"j.biB. ~miAt hNEhiw> td,l,l' h'ym,y" Wal.m.YIw: [waw w/Qal impf.3m.p. male fill + noun m.p.constr.w/3f.s.suff. yom day + prep lamedh w/Qal infin.constr. yaladh bring forth + waw w/interj hinneh + noun m.p.abs. to-am twin + prep beth w/noun f.s.constr.w/3f.s.suff. beten womb]).
VERSE 25 Now the first came forth red, all over like a hairy garment; and they named him Esau (wf'[e Amv. War>q.YIw: r['fe tr,D,a;K. ALKu ynIAmd>a; !AvarIh' aceYEw: [waw w/Qal impf.3m.s. yatsa come out + def.art.w/adj.m.s. rishon first + adj.m.s.abs. adomi red, ruddy + noun m.s.constr.w/3m.s. kol "all over" + prep kaph w/noun f.s.abs. adereth cloak + noun m.s.abs. se-ar hair + waw w/Qal impf.3m.p. qara call + noun m.s.constr.w/3m.s.suff. shem name + proper noun Esau]).
VERSE 26 Afterward his brother came forth with his hand holding on to Esau's heel, so his name was called Jacob (bqo[]y: Amv. ar'q.YIw: wf'[e bqe[]B; tz<x,ao Ady"w> wyxia' ac'y" !ke-yrex]a;w> [waw w/adv achari afterward w/adv ken + Qal perf.3m.s. yatsa come out + noun m.s.constr.w/3m.s.suff. ach brother + waw w/noun f.s.constr.w/3m.s.suff. yad hand + Qal part.f.s.abs. achaz take hold of, grasp + prep beth w/noun m.s.constr. aqeb heel + proper noun Esau + waw w/Qal impf.3m.s. qara call + noun m.s.constr.w/3m.s.suff. shem name + proper noun Jacob]; and Isaac was sixty years old when she gave birth to them [~t'ao td,l,B. hn"v' ~yVivi-!B, qx'c.yIw> [waw w/proper noun Isaac + noun m.s.constr. ben + adj.m.p.abs. shishshim sixty + noun f.s.abs. shanah year + prep beth w/Qal infin.constr. yalad give birth + d.o. marker w/3m.p.suff. "them"]).
ANALYSIS: VERSES 19-26
- The header, "The family history of Isaac" ("the generations of Isaac") begins with v. 19 and goes through chap. 35:29.
- During the period covered by these chapters Isaac was the patriarchal head of the family, even though Isaac is scarcely mentioned after chap. 27.
- The early adult activities of his son Jacob is constituted as part of Isaac’s family history.
- The standard formula, "This is the family history of X" is followed by X’s father’s name with a reference to X’s descendants.
- Instead of listing Isaac’s descendant(s) we have "Abraham became the father of Isaac."
- This recalls the very special circumstances surrounding Isaac’s birth.
- The historical details of Isaac’s marriage to Rebekah are featured in v. 20.
- In this summary we have the age of Isaac when he was married.
- At age 40 in 1806 BC Isaac is married (Abraham was 100 at Isaac’s birth, so Abraham was 140 at Isaac’s wedding).
- Rebekah’s truncated family history features her father (Bethuel), her brother (Laban), their homeland (Paddan-Aram) and ethnic identity (Aramean).
- The mention of her brother prepares the reader for the time Jacob was employed by Laban (chaps. 29-31).
- "Paddan-Aram" as a place name occurs only in Genesis (28:2, 5-7; 31:18; 33:18; 35:9, 26; 46:15; 48:7).
- It is located somewhere in northern Mesopotamia.
- "The Aramean" connection to the Jacob’s experience is noted in Deut. 26:5 You shall answer and say before Yahweh your God, "My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number, but there he became a great, mighty and populous nation."
- "Isaac interceded before Yahweh on behalf of his wife, because she was barren…" as the timing of all this was the 60th year of Isaac’s life (cf. v.26) which means that the couple had been married 20 years and no offspring to show for it!
- Isaac the passive type takes the initiative and prays for his wife who is barren.
- Early barrenness of the matriarchal women of the covenant was a recurring phenomenon (cf. 11:30).
- The verb "prayed" is the term for intercession in the Hebrew (athar).
- This same verb (passive stem) is behind the translation: "Yahweh answered him" or literally, "Yahweh was entreated of him."
- It is used of Moses entreating the Lord to remove the plagues over Egypt.
- There is nothing to inform the reader as to when and for how long Isaac was so engaged in intercessory prayer for his wife.
- Abraham prayed for the wombs of the Philistine women to be opened, but never do we read of him praying for his wife’s incapacitation.
- During the first 20 years of their marriage Rebekah’s barrenness was a major source of pressure upon the two of them.
- Under this kind of prolonged testing various thoughts can come to mind; like did the servant end up with the wrong woman to be the successor to Sarah and move the covenant forward?
- Finally, Isaac’s prayer is answered with a multiple pregnancy.
- To the couples joy the prayer is answered, but soon into the pregnancy, Rebekah is beset with extreme physical misery (v. 22).
- V. 22a could be translated: "the children smashed together within her…"
- This verb (ratzats) occurs here in the intensive causative stem (hithpolel).
- It is used of skulls being smashed (Judg. 9:53; Ps. 74:14), and of reeds being snapped (Isa. 36:6).
- The struggle within Rebekah’s womb was horrific and beyond the pale of even a difficulty pregnancy.
- So much so that she despaired of life and she entertained the idea of death as being preferable to living.
- Her despair, is seen in the her words "If it is so, why am I thus?"
- "What a unique conflict we have here! A conflict of twins which rages even in the womb and so vehemently that their mother is driven to despair. ‘Behold, how good and pleasant it is when brothers dwell in unity’ a psalmist says, but to Jacob and Esau any room is too small when they are together. Their first battlefield is their mother’s womb. How cruelly the sweet expectations of children, the greater after twenty years of hope and despair, are dashed for Isaac and Rebekah! As early as the pregnancy their parental happiness is threatened. ‘What shall I do’ Rebekah’s wonders in despair" (Fokkelman Narrative Art, 88).
- "So she went to consult/seek/inquire (Qal infinitive darash) the LORD."
- Cf. 1Sam. 9:9: (Formerly in Israel, when a man went to inquire of God, he used to say, "Come, and let us to the seer"; for he who is called a prophet now was formerly called a seer.)
- And, 1Kgs 22:8: So the king of Israel said to Jehoshaphat, "There is still one man, Micaiah the son of Imlah, by whom we may inquire of the LORD; but I hate him, because he does not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say such things!"
- Details of Rebekah’s consultation are not given; only that she made inquiry.
- The prophetic revelation interpreting Rebekah’s tumultuous pregnancy is given in v. 23.
- The divine oracle is cast in poetic verse.
- The four lines are composed of two couplets.
- In each of the two couplets the second line intensifies the preceding line.
- The Abrahamic covenant promised many nations that would arise from the descendants of Abraham.
- So line 1 ("Two nations are in your womb") is not surprising; but it does inform her that the two sons would father two nations.
- This fact informs her that the twins would not be a part of a single nation (e.g., Israel).
- Item #2 ("And two peoples will be separated from your inner most parts") makes explicit what line 1 merely implied.
- The two peoples ("two peoples" as an expression is found only in poetic texts) would live apart as distinct peoples dwelling in separate lands.
- As we know the descendants of Esau, the Edomites, resided in close proximity to the territory of Israel (Mt Seir).
- Line 1 of the second couplet is general in nature.
- "One people shall be stronger than the other"; but which one is not specified in this line.
- The dominate or stronger people are specified in line 2: "the older shall serve the younger."
- It should be obvious that the older of the twins would be the twin that came forth first, as the subsequent narrative makes transparent.
- Israel’s long and tumultuous interaction with the Edomites in OT times is reflected in the turmoil in Rebekah’s womb and in the domination of Jacob over Esau in the matter of the birthright and patriarchal blessing.
- Even the manner of the birth was a portent of the domination of the younger over the older (e.g., "he came out, with his hand grasping on to Esau’s heel").
- In the end, Jacob prevails over his older brother as this oracle marches forward through history.
- His prevailing however would not be a cakewalk!
- Esau made his way through the birth canal first and when he appeared in the light of day he was red or ruddy in appearance (cp. the description of David in 1Sam. 16:12; 17:42).
- This refers to either to his facial coloration or his hair (my preference is for the latter).
- The term "red" or "reddish" is a play on the other proper noun Edom (= Red); just as ‘hairy’ contains the same consonants as "Seir" the name of Edom’s territory.
- The second distinguishing characteristic of the firstborn was the fact that he was hirsute (hairy) to the extreme (cf. 27:11).
- The etymology of Esau is uncertain (e.g. the connection between Esau and hairy).
- If Esau was distinguished by his appearance, Jacob was distinguished by his actions (grasping Esau’s heel).
- Jacob’s name means "El protects/rewards."
- His name is a common west Semitic name.
- In the context of his birth his name puns with "heel" (aqeb).
- In the year 1786 BC the twins were born and the covenant promise of descendants was advanced (cf. v. 26).
- Abraham was 160 years of age when his grandsons were born.
- The oracle supplied to Rebekah regarding the destiny of the twins clearly points to Jacob, "the younger", as the successor to Isaac, and not to Esau, the oldest twin.
- The conflict that ensued between Isaac and Rebekah over this issue is indefensible from Isaac’s perspective.
- The oracle is not vague as it projected two separate peoples arising from the two boys.
- Furthermore, it has the younger dominating the elder, which can only point to the final supremacy of the people issuing from the youngest son.
Esau Forfeits His Birthright (vv. 27-34)
VERSE 27 When the boys grew up, Esau became a skillful hunter, a man of the field, but Jacob was a peaceful man, living in tents
(~ylih'ao bveyO ~T' vyai bqo[]y:w> hd,f' vyai dyIc; [;deyO vyai wf'[e yhiy>w: ~yrI['N>h; WlD>g>YIw: [waw w/Qal impf.3m.p. gadal grow up + def.art.w/noun m.p.abs. na-ar youth + waw w/Qal impf.3m.s. hayah "became" + proper noun Esau + non m.s.abs. ish man + Qal part.m.s. yada know: "skillful" + noun m.s.abs. tsayir hunting; "hunter" + noun m.s.abs. ish man + noun m.s.abs. shadeh field + waw w/proper noun Jacob + noun m.s.abs. ish man + adj.m.s.ab.s tam perfect (?); meaning here must be surmised; "peaceful" or "quiet" or "mild-mannered" + Qal part.m.s.abs. yashab dwell + noun m.p.abs. ohel tent]).
VERSE 28 Now Isaac loved Esau, because he had a taste for game, but Rebekah loved Jacob (bqo[]y:-ta, tb,h,ao hq'b.rIw> wypiB. dyIc;-yKi wf'[e-ta, qx'c.yI bh;a/Y<w: [waw w/Qal impf.3m.s. ahebh love + proper noun Isaac + d.o. marker + proper noun Esau + part ki for + noun m.s.abs. tsayidh game + part beth w/noun m.s.constr.w/3m.s.suff. peh mouth; "taste" + waw w/proper noun Rebekah + Qal part.f.s.abs. ahebh love + d.o. marker + proper noun Jacob]).
VERSE 29 When Jacob had cooked stew, Esau came in from the field and he was famished (@yE[' aWhw> hd,F'h;-!mi wf'[e aboY"w: dyzIn" bqo[]y: dz<Y"w: [waw w/Hiphil impf.3m.s. zid boil; "had cooked" + noun m.s.abs. nazid "stew" + waw w/Qal impf.3m.s. bo come + proper noun Esau + prep min + def.art.w/noun m.s.abs. sadeh field + waw w/pro.3m.s. hu he + adj.m.s.abs. ayeph faint, exhausted; "famished"]);
VERSE 30 and Esau said to Jacob, "Please let me have a swallow of that red stuff there, for I am famished (ykinOa' @yE[' yKi hZ<h; ~doa'h' ~doa'h'-!mi an" ynIjey[il.h; bqo[]y:-la, wf'[e rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Esau + prep el + proper noun Jacob + Hiphil imper.m.s.w/1s.suff. la-at swallow; occurs only here in the OT + interj na please + prep min + def.art.w/adj.m.s.abs. adom red; "red stuff" + def.art.w/adj.m.s.abs. zeh this; "that" + part ki for + adj.m.s.abs. ayeph faint, weary; "famished" + pro.1s. anoki I])."
Therefore his name was called Edom (~Ada/ Amv.-ar'q' !Ke-l[; [prep al + adv ken = "therefore" + Qal perf.3m.s. qara call + noun m.s.constr.w/3m.s.suff. shem name + proper noun Edom red]).
VERSE 31 But Jacob said, "First sell me your birthright (yli ^t.r'koB.-ta, ~AYk; hr'k.mi bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob + Qal imper.m.s. maker sell + def.art.w/prep kaph w/noun m.s.abs. yom day + d.o. marker + noun f.s.constr.w/2m.s.suff. bekorah birthright; cf. vv. 32, 33, 34; 27:37; 1Chron. 5:1,2; Heb. 12:16 + prep lamedh w/1s.suff.])."
VERSE 32 Esau said, "Behold, I am about to die; so of what use then is the birthright to me (hr'koB. yli hZ<-hM'l'w> tWml' %leAh ykinOa' hNEhi wf'[e rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Esau + interj hinneh + pro.1s. anoki I + Qal part.m.s.abs. halak walk "am about" + prep lamedh w/Qal infin.constr. muth die + waw w/interrog part lammah what? + adj.m.s.abs. zeh this + prep lamedh w/1s.suff. + noun f.s.abs. bekorah birthright; cp. bekor-firstborn])?"
VERSE 33 And Jacob said, "First swear to me"; so he swore to him, and sold his birthright to Jacob (bqo[]y:l. Atr'koB.-ta, rKom.YIw: Al [b;V'YIw: ~AYK; yLi h['b.V'hi bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob + Niphal imper.m.s. sheba swear + prep lamedh w/1s.suff. + def.art.w/prep kaph w/noun m.s.abs. yom day "First" + waw w/Niphal impf.3m.s. sheba swear + prep lamedh w/3m.s.suff. "to him" + waw w/Qal impf.3m.s. makar sell + d.o. marker + def.art.w/noun f.s.constr.w/3m.s.suff. bekorah birthright + prep lamedh w/proper noun Jacob]).
VERSE 34 Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way (%l;YEw: ~q'Y"w: T.v.YEw: lk;aYOw: ~yvid'[] dyzIn>W ~x,l, wf'[el. !t;n" bqo[]y:w> [waw w/proper noun Jacob + Qal perf.3m.s. nathan give + prep lamedh w/proper noun Esau + noun m.s.abs. lechem bread + waw w/noun m.s.constr. nazidh boiled food; "stew" + noun m.p.abs. adashah lentil; cf. Ezek. 4:9 + waw w/Qal impf.3m.s. akal eat + waw w/Qal impf.3m.s. shathah drink + waw w/Qal impf.3m.s. qum arise + waw w/Qal impf.3m.s. halak walk, go; "went on his way"]).
Thus Esau despised his birthright (hr'koB.h;-ta, wf'[e [waw w/Qal impf.3m.s. bazah despise, hold in contempt + proper noun Esau + d.o. marker + def.art.w/noun m.f.s.abs. bekorah birthright]).
ANALYSIS: VERSES 27-34
- The striking difference in the appearance of the twins at their birth was not the only thing that set them apart.
- As they grew up the boys took on two opposing styles of living even though they were both raised in the same environment.
- Esau was a coarse and hairy man who adopted the persona of the skilled outdoorsman (v. 27).
- He honed his skills hunting wild game which he proudly brought home for his family to see.
- In and of itself this activity was not evil, but it did, in his case, manifest a restless spirit.
- Within the community of the patriarchs he stood out in appearance and life style.
- Esau was not the quiet pastoral type but the rugged outdoorsman who spent many a day by him self hunting game for the table.
- Jacob on the other hand was a home body, content "dwelling in tents."
- Like his father and his grandfather, Jacob’s life was centered in the raising and care of domestic livestock.
- He could always be found close to the family encampment in contrast to his brother who for days would be by himself hunting wild game.
- The term rendered "peaceful" (NAS), "mild" (NKJ), "quiet" (NIV), and "plain" (KJV) is the adjective tam.
- It meaning is "perfect" or "complete."
- This word is used to describe Job’s status as a believer (Job 1:1, 8; 2:3; cf. Gen. 6:9 of Noah).
- Such a designation for the young man Jacob in this context is problematic for interpreters.
- So it is taken as a designation for a person who is content with a low key lifestyle in contrast to Esau’s macho image as the "great white hunter."
- Esau sought adventure and excitement outside the prosaic life of a herdsman.
- Jacob, however, was content to live life close to his parents and their work-a-day routine.
- Esau, broke with all that, and pursued excitement and risk-taking.
- Overtly, Jacob manifested the spirit of his father and grandfather by staying at home and tending to the family interests.
- This contrast in brothers and their pursuits is well attested in the annals of human existence.
- Esau’s adventurous spirit within the present context hints at a man who did not embrace the promises and faith of his parents.
- "Quiet man" may do well here but it may hint at something related to spiritual aspirations.
- We know from Scripture that Jacob was a believer and that Esau remained throughout his life in a state of unbelief (cf. Rom. 9:13 "Just as it is written, ‘JACOB I LOVED, BUT ESAU I HATED.’").
- What verse 27 contributes to the discussion is that a picture emerges that has portent for the future.
- V. 28 introduces the reader to a case of extreme parental favoritism.
- An aspect of Isaac’s personality that emerges here is that he was an aficionado of well prepared food.
- Esau, the rugged outdoorsman, also perfected his culinary skills, preparing stews and the like from the game he brought home.
- Isaac was especially drawn to Esau through his taste buds.
- Isaac and Esau were as different as a father and son could be, yet there was no isolation between the two as is often the case.
- Isaac no doubt made it known how much he appreciated the efforts of his oldest son to bring this particular type cuisine to the family table.
- Isaac’s pandering to his son widened the gap between the two brothers as well as causing a rift between him and his wife Rebekah.
- It is not stated by the narrator why Rebekah favored her son Jacob, but she did and it was obvious.
- The reason probably has to do with the oracle which articulated the supremacy of the younger son.
- Other factors may have come into play, but in any case we have a house divided.
- The house divided is based on Esau’s lack of any positive volition and Isaac’s shallow relationship with someone he admired for purely hedonistic reasons.
- Based on the doctrines of foreknowledge and election, God had a favorite son and that son was Jacob (Mal. 1:1,2; cp. Rom. 9:13).
- How challenging would it be to raised two children, knowing that one would be positive and the other would remain in a state of unbelief.
- Rebekah’s affections were reserved for her youngest son.
- At least she was devoted to the child of promise, the child of divine destiny and promise.
- This does not justify her antics at self-promotion of her beloved son.
- Isaac’s love for Esau constituted a temporary abandonment of the message of the oracle granted to his wife.
- The division between the two brothers deepened setting up the episode which concludes this chapter which fulfills the imagery of Jacob as the heel-catcher.
- It was rightly accepted by Rebekah that Jacob, not Esau, was to be the primogeniture of the family.
- That is, he was to inherit the family fortune, with primary emphasis on the right to be the standard bearer of the covenant promises.
- She knew this and she never failed to instill this in the thinking of her son Jacob.
- Isaac’s failure to come around to her point of view exacerbated the family feud.
- So she and her son resorted to energy of the flesh tactics to bring to pass what was God’s department.
- One senses from the totality of the narrative of feuding between husband and wife that the present quest to wrest the birthright from the eldest son had a behind-the- scenes plot.
- No doubt mother and son were conniving to find an opportunity to exploit Esau’ a weakness in Esau’s character to wrest the birthright from him.
- This scene sets the stage for the for chap. 27, where Rebekah uses her husband’s weakness for cuisine and Jacob’s tractability to acquire the blessing for the son she loves.
- All the while the brothers are moving apart in fulfillment of the oracle.
- "Jacob had cooked a stew," whether in anticipation of Esau’s arrival or simply a fortuitous opportunity to exploit something in the personality of this man is a matter of speculation.
- In any case, Jacob can cook up a tasty dish as well; something Isaac never took note of as he had acquired a taste for game.
- The mighty hunter comes home for the hunt "famished."
- This term means literally, "exhausted" which usually is used in reference to the need of water and rest (cf. Judg. 8:4; Isa. 29:8; Job 22:7).
- In any case, Esau was in weakened state physically and mentally, and so,was vulnerable to the Jacob’s scheme.
- Esau’s words, "Please let me have a swallow of that red stuff there, for I am famished," set him up for what follows.
- Esau is a man who was governed by his appetites.
- He would put his present physical cravings above all other considerations.
- He does manage a "please" followed by dramatic verbage "a swallow."
- He ironically refers to it as "that red stuff."
- This was probably a rich meaty stew such as men particularly are fond of.
- The narrator’s comment that this is how Esau got the nickname Edom or Red.
- Everything about Esau centered on the color red.
- His hair and complexion and even the soil of his future homeland was of a reddish hew.
- Jacob’s prosaic but blunt retort is the startling: "First sell your birthright to me" v. 31).
- He doesn’t say "please" but makes known his long sought premeditation.
- Without any qualms he exploits Esau’s weakness.
- No doubt it had been observed how vulnerable Esau was to manipulation whenever he was in any state of distress.
- Under most circumstances the oldest male child inherited what is called here the birthright.
- This is the rights that come to the firstborn simple because he is the firstborn.
- This is called the law of primogeniture that has been around from the very beginning of man’s presence on the earth.
- Cain held the birthright until his actions led to his forfeiture of this blessing.
- In the line of Christ the males who inherited this right were minimally believers.
- Other factors of forfeiture could enter in as in the case of Reuben Jacob’s firstborn losing it to his younger brother Judah (Gen. 43:33; 49:3-4).
- Whatever advantages Esau enjoyed as firstborn he is now asked to sell for a bowl of stew.
- And so in v. 32 he jabbers on showing that he is far from the point of dying and exhibiting total indifference to his fortuitous place in the economy of things spiritual and otherwise.
- He regards the principle of firstborn as having no more value than a bowl of stew!
- With just three words, Jacob, in cold calculating fashion says, "Swear to me at once."
- Esau swears to it and sells Jacob his birthright (v. 33).
- Jacob in payment serves his brother bread, drink and a bowl of lentil stew (v. 34).
- The final surprise is that Esau did not receive a rich meaty stew but had to be satisfied with a mere bowl of lentil/bean soup.
- Esau wolfs down his food and leaves the dining area as if nothing of importance had taken place.
- Four verbs in v. 34 leaves the readers to ponder Esau’s character.
- Explicit moral commentary on the part of the narrator is rare in Genesis, but this chapter ends with: "Esau despised his birthright."
- The thing of greatest value this man held in contempt.
- Jacob appears in this episode as calculating, cold and manipulative.
- But Esau’s is the far greater sin which is illustrative of his total contempt for the grace and plan of God.
- Esau could put on a good face before the family, but in his heart he held everything they stood for in contempt.
- Even though Jacob was exploitative it is Esau that the narrator blast in the final line of this chapter.
- The enmity that Jacob (and his mother) had stirred up and would come to a head in chap 27 they would pay dearly for.
- But again, Esau’s is the far greater sin.
- Esau, was a man who despised God, family and the covenant.
- He is described in the NT in a context warning believers against fornication as "immoral, godless person like Esau, who sold his own birthright for a single meal" (Heb. 12:16).
- This scheme cooked up by Jacob in the end was meaningless in terms of an actual transfer of rights.
- It would require the blessing of the family head Isaac for validity.
- Nothing was changed by this silly transaction.
- The final validity resided with Isaac acting in the interest of God.
- His rejection is recorded in chap. 27 and commentated upon in Heb. 12:17: "For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it with tears."