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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Abraham's family by Keturah, His death (1–10)
and burial. God blesses Isaac, The descendants of (11–18)
Ishmael. The birth of Esau and Jacob. (19–26)
The different characters of Esau and (27, 28)
Jacob. Esau despises and sells his birth-right. (29–34.)

The sacred historian, in this chapter, I. Takes his leave of Abraham, with an account, 1. Of his children by another wife, ver. 1-4. 2. Of his last will and testament, ver. 5, 6. 3. Of his age, death, and burial, ver. 7-10. II. He takes his leave of Ishmael, with a short account, 1. Of his children, ver. 12-16. 2. Of his age and death, ver. 17, 18. III. He enters upon the history of Isaac. 1. His prosperity, ver. 11. 2. The conception and birth of his two sons, with the oracle of God concerning them, ver. 19-26. 3. Their different characters, ver. 27, 28. 4. Esau's selling his birthright to Jacob, ver. 29-34.
Adam Clarke: Commentary on the Bible - 1831
Abraham marries Keturah, Gen 25:1. Their issue, Gen 25:2-4. Makes Isaac his heir, Gen 25:5; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, Gen 25:6. Abraham's age, Gen 25:7, and death, Gen 25:8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, Gen 25:9, Gen 25:10. God's blessing upon Isaac, Gen 25:11. The generations of Ishmael, Gen 25:12-16. His age, Gen 25:17, and death, Gen 25:18. Of the generations of Isaac, Gen 25:19, who was married in his fortieth year, Gen 25:20. Rebekah his wife being barren, on his prayer to God she conceives, Gen 25:21. She inquires of the Lord concerning her state, Gen 25:22. The Lord's answer, Gen 25:23. She is delivered of twins, Gen 25:24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, Gen 25:25, Gen 25:26. Their different manner of life, Gen 25:27, Gen 25:28. Esau, returning from the field faint, begs pottage from his brother, Gen 25:29, Gen 25:30. Jacob refuses to grant him any but on condition of his selling him his birthright, Gen 25:31. Esau, ready to die, parts with his birthright to save his life, Gen 25:32. Jacob causes him to confirm the sale with an oath, Gen 25:33. He receives bread and pottage of lentils, and departs, Gen 25:34.
Albert Barnes: Notes on the Bible - 1834
- The Death of Abraham
1. קטוּרה qeṭ û râ h, "Qeturah, incense."
2. זמרן zı̂ mrā n, "Zimran, celebrated in song." יקשׁן yā qshā n, "Joqshan, fowler." מדן medā n, "Medan, judge." מדין mı̂ dyā n, "Midian, one who measures." לאבק yı̂ shbā q, "Jishbaq, he leaves." שׁוּח shû ach, "Shuach, pit."
3. לטוּשׁם leṭ û shı̂ ym, "Letushim, hammered, sharpened." לאמים le'umı̂ ym, "Leummim, peoples."
4. עיפה ‛ ê ypâ h, "'Ephah, darkness." עפר ‛ ê per, "'Epher, dust." אבידע 'ǎ bı̂ ydā‛, "Abida', father of knowledge." אלדעה 'eldā‛ â h, "Elda'ah, knowing?"
Another family is born to Abraham by Keturah, and portioned off, after which he dies and is buried.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 25:1, The sons of Abraham by Keturah; Gen 25:5, The division of his goods; Gen 25:7, His age, death, and burial; Gen 25:11, God blesses Isaac; Gen 25:12, The generations of Ishmael; Gen 25:17, His age and death; Gen 25:19, Isaac prays for Rebekah, being barren; Gen 25:22, The children strive in her womb; Gen 25:24, The birth of Esau and Jacob; Gen 25:27, Their different characters and pursuits; Gen 25:29, Esau sells his birthright.
John Gill
INTRODUCTION TO GENESIS 25
This chapter contains an account of Abraham's marriage with another woman, and of the children he had by her and of their posterity Gen 25:1; of Abraham's disposal of his substance; and his sons, Gen 25:5; of the years of his life, his death and burial, Gen 25:7; of the children of Ishmael, and of the years of his life, and of his death, Gen 25:12; and of the sons of Isaac the fruit of prayer, and of the oracle concerning them before they were born, and of their temper and disposition, conduct and behaviour, Gen 25:19.
25:125:1: Եւ յաւե՛լ Աբրաամ առնուլ կին որում անուն էր Քետտուրա[211]։ [211] Ոմանք. Առնուլ իւր կին.. Քետուրա։
1 Աբրահամն առաւ մի կին էլ, որի անունը Քետտուրա էր:
25 Աբրահամ նորէն կին մը առաւ, որուն անունը Քետուրա էր։
Եւ յաւել Աբրահամ առնուլ կին որում անուն էր Քետուրա:

25:1: Եւ յաւե՛լ Աբրաամ առնուլ կին որում անուն էր Քետտուրա[211]։
[211] Ոմանք. Առնուլ իւր կին.. Քետուրա։
1 Աբրահամն առաւ մի կին էլ, որի անունը Քետտուրա էր:
25 Աբրահամ նորէն կին մը առաւ, որուն անունը Քետուրա էր։
zohrab-1805▾ eastern-1994▾ western am▾
25:11: И взял Авраам еще жену, именем Хеттуру.
25:1 προσθέμενος προστιθημι add; continue δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam ἔλαβεν λαμβανω take; get γυναῖκα γυνη woman; wife ᾗ ος who; what ὄνομα ονομα name; notable Χεττουρα χεττουρα Chettoura; Khettura
25:1 וַ wa וְ and יֹּ֧סֶף yyˈōsef יסף add אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וּ û וְ and שְׁמָ֥הּ šᵊmˌāh שֵׁם name קְטוּרָֽה׃ qᵊṭûrˈā קְטוּרָה Keturah
25:1. Abraham vero aliam duxit uxorem nomine CetthuramAnd Abraham married another wife, named Cetura:
1. And Abraham took another wife, and her name was Keturah.
25:1. In truth, Abraham took another wife, named Keturah.
25:1. Then again Abraham took a wife, and her name [was] Keturah.
Then again Abraham took a wife, and her name [was] Keturah:

1: И взял Авраам еще жену, именем Хеттуру.
25:1
προσθέμενος προστιθημι add; continue
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
ἔλαβεν λαμβανω take; get
γυναῖκα γυνη woman; wife
ος who; what
ὄνομα ονομα name; notable
Χεττουρα χεττουρα Chettoura; Khettura
25:1
וַ wa וְ and
יֹּ֧סֶף yyˈōsef יסף add
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וּ û וְ and
שְׁמָ֥הּ šᵊmˌāh שֵׁם name
קְטוּרָֽה׃ qᵊṭûrˈā קְטוּרָה Keturah
25:1. Abraham vero aliam duxit uxorem nomine Cetthuram
And Abraham married another wife, named Cetura:
25:1. In truth, Abraham took another wife, named Keturah.
25:1. Then again Abraham took a wife, and her name [was] Keturah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «И взял Авраам еще жену, именем Хеттуру…» Этот новый брак, по-видимому, состоялся уже после смерти Сарры; хотя, впрочем, он мог быть заключен и при ее жизни, так как Хеттура и ее потомство, так же, как и Агарь с ее потомством, не имели всей полноты прав законного супружества, с каковою единственно оставались супружество с Саррой и потомство от нее.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-10: Abraham's Death.B. C. 1822.
1 Then again Abraham took a wife, and her name was Keturah. 2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. 5 And Abraham gave all that he had unto Isaac. 6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. 7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. 8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. 9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; 10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God's extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,
I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
II. The disposition which Abraham made of his estate, v. 5, 6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, ch. xxiv. 36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Judg. vi. 5, 33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.
III. The age and death of Abraham, v. 7, 8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. His life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age. 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est--I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.
IV. His burial, v. 9, 10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.
Adam Clarke: Commentary on the Bible - 1831
25:1: Then again Abraham took a wife - When Abraham took Keturah we are not informed; it might have been in the lifetime of Sarah; and the original ויסף vaiyoseph, and he added, etc., seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah; and from the circumstances of his age, feebleness, etc., at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part than on the part of Sarah; for the apostle expressly says, Rom 4:19, that Abraham considered not his own body Now Dead, when he was about a hundred years old, nor the Deadness of Sarah's womb; hence we learn that they were both past the procreation of children, insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had any child after the birth of Isaac; and therefore we may well suppose that Moses had related this transaction out of its chronological order, which is not infrequent in the sacred writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse: "And Abraham had added, and had taken a wife (besides Hagar) whose name was Keturah," etc. The chronology in the margin dates this marriage with Keturah A. M. 2154, nine years after the death of Sarah, A. M. 2145. Jonathan ben Uzziel and the Jerusalem Targum both assert that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.
Albert Barnes: Notes on the Bible - 1834
25:1-6
Added and took a wife. - According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the pRev_ious chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarah's lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abraham's second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: am cir, 2151, bc cir, 1853, Gen 23:1, Gen 23:2, Gen 28:1; Ch1 1:32, Ch1 1:33
Carl Friedrich Keil and Franz Delitzsch
25:1
Abraham's Marriage to Keturah is generally supposed to have taken place after Sarah's death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah's death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah's sons would not have been more than twenty-five or thirty years old at Abraham's death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father's house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and 1Chron 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in 1Chron 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek, a place in the Edomitish country first mentioned by Abulfeda; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr. 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan, a city five days' journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim, Gen 37:28, are called Medanim in Gen 37:36.
Geneva 1599
25:1 Then again Abraham (a) took a wife, and her name [was] Keturah.
(a) While Sarah was yet alive.
John Gill
25:1 Then again Abraham took a wife,.... Three years after the death of Sarah, and when his son Isaac was married, and he alone, and now one hundred and forty years of age:
and her name was Keturah; who she was, or of what family, is not said. An Arabic writer (z) says she was a daughter of the king of the Turks; another (a) of them calls her the daughter of King Rama; and another (b) the daughter of Pactor, king of Rabbah; but there were then no such people in being. Very probably she was one of Abraham's handmaids born in his house, or bought with his money, perhaps the chief and principal of them. The Targums of Jonathan and Jerusalem say she is the same with Hagar, and so, Jarchi; but this is rejected by Aben Ezra, since mention is made of Abraham's concubines, Gen 25:6; whereas it does not appear he ever had any other than Hagar and Keturah, and therefore could not be the same; and besides, the children of Hagar and Keturah are in this chapter reckoned as distinct. Cleodemus (c), a Heathen writer, makes mention of Keturah as a wife of Abraham's, by whom he had many children, and names three of them. Sir Walter Raleigh (d) thinks, that the Kenites, of whom Jethro, the father- in-law of Moses, was, had their name from Keturah, being a nation of the Midianites that descended from her.
(z) Abul. Pharag. Hist. Dynast. p. 14. (a) Elmacinus, p. 34. apud Hottinger. Smegma, p. 309. (b) Patricides, p. 19. in ib. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 20. p. 422. (d) History of the World, l. 2. c. 4. sect. 2. p. 157.
John Wesley
25:1 Five and thirty years Abraham lived after the marriage of Isaac, and all that is recorded concerning him during that time lies here in a very few verses: we hear no more of God's extraordinary appearances to him, or trials of him; for all the days even of the greatest saints are not eminent days, some slide on silently, and neither come nor go with observation: such were these last days of Abraham. We have here an account of his children by Keturah, another wife, which be married after the death of Sarah. He had buried Sarah, and married Isaac, the two dear companions of his life, and was now solitary; his family wanted a governess and it was not good for him to he thus alone; he therefore marries Keturah, probably the chief of his maid servants, born in his house, or bought with money. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled. The strength he received by the promise still remained in him, to shew how much the virtue of the promise exceeds the power of nature.
Robert Jamieson, A. R. Fausset and David Brown
25:1 SONS OF ABRAHAM. (Gen 25:1-6)
Abraham took a wife--rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (1Chron 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.
25:225:2: Եւ ծնաւ նմա զԷմրան, եւ զՅեկտան, եւ զՄադան, եւ զՄադիան, եւ զԵսբոկ, եւ զՍովիւէ[212]։ [212] Ոմանք. Եւ զՅեկսան.. եւ զՅեսբոկ։
2 Սա նրա համար ծնեց Զեմրանին, Յեկսանին, Մադանին, Մադիանին, Յեսբոկին եւ Սովիւէին:
2 Անիկա Զեմրանը ու Յեկսանը եւ Մադանը ու Մադիանը եւ Յեսբոկը ու Սովէն ծնաւ անոր։
Եւ ծնաւ նմա զԶեմրան եւ զՅեկսան, եւ զՄադան եւ զՄադիան եւ զՅեսբոկ եւ զՍովիւէ:

25:2: Եւ ծնաւ նմա զԷմրան, եւ զՅեկտան, եւ զՄադան, եւ զՄադիան, եւ զԵսբոկ, եւ զՍովիւէ[212]։
[212] Ոմանք. Եւ զՅեկսան.. եւ զՅեսբոկ։
2 Սա նրա համար ծնեց Զեմրանին, Յեկսանին, Մադանին, Մադիանին, Յեսբոկին եւ Սովիւէին:
2 Անիկա Զեմրանը ու Յեկսանը եւ Մադանը ու Մադիանը եւ Յեսբոկը ու Սովէն ծնաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
25:22: Она родила ему Зимрана, Иокшана, Медана, Мадиана, Ишбака и Шуаха.
25:2 ἔτεκεν τικτω give birth; produce δὲ δε though; while αὐτῷ αυτος he; him τὸν ο the Ζεμραν ζεμραν and; even τὸν ο the Ιεξαν ιεξαν and; even τὸν ο the Μαδαν μαδαν and; even τὸν ο the Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even τὸν ο the Ιεσβοκ ιεσβοκ and; even τὸν ο the Σωυε σωυε Sōye; Sue
25:2 וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear לֹ֗ו lˈô לְ to אֶת־ ʔeṯ- אֵת [object marker] זִמְרָן֙ zimrˌān זִמְרָן Zimran וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יָקְשָׁ֔ן yoqšˈān יָקְשָׁן Jokshan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְדָ֖ן mᵊḏˌān מְדָן Medan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִדְיָ֑ן miḏyˈān מִדְיָן Midian וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יִשְׁבָּ֖ק yišbˌāq יִשְׁבָּק Ishbak וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שֽׁוּחַ׃ šˈûₐḥ שׁוּחַ Shuah
25:2. quae peperit ei Zamram et Iexan et Madan et Madian et Iesboch et SueWho bore to him Zamran, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.
2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
25:2. And she bore to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
25:2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah:

2: Она родила ему Зимрана, Иокшана, Медана, Мадиана, Ишбака и Шуаха.
25:2
ἔτεκεν τικτω give birth; produce
δὲ δε though; while
αὐτῷ αυτος he; him
τὸν ο the
Ζεμραν ζεμραν and; even
τὸν ο the
Ιεξαν ιεξαν and; even
τὸν ο the
Μαδαν μαδαν and; even
τὸν ο the
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
τὸν ο the
Ιεσβοκ ιεσβοκ and; even
τὸν ο the
Σωυε σωυε Sōye; Sue
25:2
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
לֹ֗ו lˈô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
זִמְרָן֙ zimrˌān זִמְרָן Zimran
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יָקְשָׁ֔ן yoqšˈān יָקְשָׁן Jokshan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מְדָ֖ן mᵊḏˌān מְדָן Medan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׁבָּ֖ק yišbˌāq יִשְׁבָּק Ishbak
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שֽׁוּחַ׃ šˈûₐḥ שׁוּחַ Shuah
25:2. quae peperit ei Zamram et Iexan et Madan et Madian et Iesboch et Sue
Who bore to him Zamran, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.
25:2. And she bore to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
25:2. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Шесть сынов Хеттуры были родоначальниками целого рода новых кочевых племен Аравии; но имена этих племен, за исключением только разве мадиоанитян, остались почти неизвестными в последующей библейской истории.

Раздел его имущества.
Adam Clarke: Commentary on the Bible - 1831
25:2: Zimran - Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person.
Jokshan - Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favor of this opinion see in Dr. Hunt's Oration, De Antiquitate, etc., Linguae Arabicae, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan.
Medan, and Midian - Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place.
Ishbak - From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name.
Shuah - Or Shuach. From this man the Sacceans, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham.
Albert Barnes: Notes on the Bible - 1834
25:2
The endeavors to ascertain the tribes that descended from these six sons of Keturah have not been very successful. Zimran has been compared with Ζαβράμ Zabram (Ptol. vi. 7, 5), situated west of Mecca on the Red Sea. Jokshan with the Κασσανῖται Kassanitai (Ptol. vi. 7, 6), and with the tribe Jakish among the Himyarites in South Arabia. Medan with Μοδιάνα Modiana on the east coast of the Aelanitic Gulf. Midian is found in two localities west of the Aelanitic Gulf and east of the Salt Sea. Among the former, Moses afterward found refuge. The latter are probably east of Abraham's residence. Ishbak is compared with Shobek, a place in Idumaea. Shuah probably belongs to the same region. He may be the ancestor of Bildad the Shuhite Job 2:11. Of these, Midian alone appears to be ascertained. The others may have been absorbed in that congeries of tribes, the Arabs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: am cir, 2152, bc cir, 1852
she bare: Ch1 1:32, Ch1 1:33; Jer 25:25, Zimri
Midian: Gen 36:35, Gen 37:28, Gen 37:36; Exo 2:15, Exo 2:16, Exo 18:1-4; Num 22:4, Num 25:17, Num 25:18, Num 31:2, Num 31:8; Judg. 6:1-8:35
Shuah: Job 2:11
John Gill
25:2 And she bare him Zimran,.... That Keturah should bear children who probably, was a young woman, is not strange; but that Abraham, whose body forty years before this was dead should now have any bore to him, may seem difficult to account for, and only can be attributed to the fresh vigour his body was endued with at the generation of Isaac; and which still continued for the fulfilment of the promise to him of the multiplication of his seed. But if the notion of a late learned bishop (e) is right, there will be no need to have recourse to any thing extraordinary; which is, that Abraham took Keturah for his concubine, about twenty years after his marriage with Sarah, she being barren, and long before he took Hagar; though not mentioned till after the death of Sarah, that the thread of the history might not be broken in upon; and there are various things which make it probable, as that she is called his concubine, 1Chron 1:32, which one would think she should not be, if married to him after the death of Sarah, and when he had no other wife, and seeing before he died he had great grandchildren by her, and the children of her are reckoned down to the third generation; whereas there are only mention of two generations of Hagar, as in Gen 25:1; and therefore seems to have been taken by him before Hagar, and even when he was in Haran, and the children by her are thought to be the souls gotten there; nor does it seem very probable that he should take a wife after the death of Sarah, when he was one hundred and forty years of age, and was reckoned an old man forty years before this; and Dr. Lightfoot (f) is of opinion, that Abraham married her long before Isaac's marriage, or Sarah's death; and if this was the case, the difficulty of accounting for Abraham's fitness for generation vanishes. The first son of Keturah, born to him, was called Zimran, from whence came the Zamareni, a people in Arabia Felix mentioned by Pliny (g); and hereabout the sons of Keturah settled, being sent by Abraham into the east country, even into Arabia, which lay east of the place where he then was; and very probably Zabram; or it may be rather Zamram, a royal city in the country of the Cinaedocolpites, a part of Arabia Felix, as placed by Ptolemy (h), may have its name from this man: five more of Abraham's sons by Keturah follow:
and Jokshan, and Medan, and Midian, and Ishbak, and Shuah: some think that the first of these is the same with Cahtan, whom the Arabs call the father of their nation; but that Cahtan rather seems to be Joktan the son of Eber, see Gen 10:25. Philostorgius (i) speaks of a nation in his time, called Homerites, who were a people that sprung from Keturah, and inhabited Arabia Felix, and who used circumcision on the eighth day: and Bishop Patrick observes from Theophanes, a chronologer of the ninth century, that the Homerites, who lived in the interior parts of Arabia, descended from Jectan, which he conjectures should be read Jocshan, though perhaps he is no other than the Joktan before mentioned. From Medan and Midian sprung the Midianites, so often mentioned in Scripture; their posterity seem to be confounded together, for the same people are called Medanites and Midianites, Gen 37:28; from these men the towns in Arabia might have their names, as the Modiana and Madiana of Ptolemy (k): as for Ishbak, there is no tracing of his name anywhere, unless, as Bishop Patrick observes, some footsteps of it are to be found in Bacascami, a town of the Zamareni, who descended from his brother Zimran, and in the people Backliltae, both mentioned by Pliny (l); though Junius think that Scabiosa Laodicea, in Laodicene of Syria, has its name from him; which seems not likely. The name of Shuah or Shuach may be traced in Socacia, Soaca, and Socheher, cities placed by Ptolemy (m) in Arabia Felix: though some think the posterity of this man are those whom the geographers call Sauchites, Sauchaeans, and Saccaeans, who settled in Arabia Deserta, and from whom Bildad the Shuhite, Job 2:11, descended; which is not improbable. But others have been of opinion, that the town of Suez, which Pliny calls Suaza, had its name from this Shuah, situate at the extremity of the Red sea (n).
(e) Dr. Clayton's Chronology of the Hebrew Bible, p. 83, &c. (f) Observations on the Book of Genesis in his Works, vol. 1. p. 695. (g) Nat. Hist. l. 6. c. 28. (h) Geograph. l. 6. c. 7. (i) Eccl. Hist. l. 3. sect. 4. p. 477. (k) Ut supra. (h)) (l) Ut supra. (g)) (m) Ut supra. (h)) (n) See Egmont and Heyman's Travels, vol. 2. p. 184.
25:325:3: Եւ Յեկտան ծնաւ զՍաբա, եւ զԹեման, եւ զԴադան։ Եւ եղեն որդիք Դադանայ, Ռագուէլ, եւ Նաբդեէլ, եւ Ասուրիիմ, եւ Ղ՚ատուսիիմ, եւ Ղ՚ովոմիմ։
3 Յեկսանը ծնեց Սաբային, Թեմանին եւ Դադանին: Դադանի որդիներն էին Ռագուէլը, Նաբդեէլը, Ասուրիիմը, Լատուսիիմը եւ Լովովմիմը:
3 Յեկսան ծնաւ Սաբան ու Դեդանը. Դեդանին որդիները Ասուրիմ ու Լատուսիմ եւ Լովովմիմ էին։
Եւ Յեկսան ծնաւ զՍաբա [334]եւ զԹեման`` եւ զԴադան. եւ եղեն որդիք Դադանայ` [335]Ռագուէլ եւ Նաբդեէլ եւ`` Ասուրիիմ եւ Լատուսիիմ եւ Լովովմիմ:

25:3: Եւ Յեկտան ծնաւ զՍաբա, եւ զԹեման, եւ զԴադան։ Եւ եղեն որդիք Դադանայ, Ռագուէլ, եւ Նաբդեէլ, եւ Ասուրիիմ, եւ Ղ՚ատուսիիմ, եւ Ղ՚ովոմիմ։
3 Յեկսանը ծնեց Սաբային, Թեմանին եւ Դադանին: Դադանի որդիներն էին Ռագուէլը, Նաբդեէլը, Ասուրիիմը, Լատուսիիմը եւ Լովովմիմը:
3 Յեկսան ծնաւ Սաբան ու Դեդանը. Դեդանին որդիները Ասուրիմ ու Լատուսիմ եւ Լովովմիմ էին։
zohrab-1805▾ eastern-1994▾ western am▾
25:33: Иокшан родил Шеву и Дедана. Сыны Дедана были: Ашурим, Летушим и Леюмим.
25:3 Ιεξαν ιεξαν though; while ἐγέννησεν γενναω father; born τὸν ο the Σαβα σαβα and; even τὸν ο the Θαιμαν θαιμαν and; even τὸν ο the Δαιδαν δαιδαν son δὲ δε though; while Δαιδαν δαιδαν happen; become Ραγουηλ ραγουηλ and; even Ναβδεηλ ναβδεηλ and; even Ασσουριιμ ασσουριιμ and; even Λατουσιιμ λατουσιιμ and; even Λοωμιμ λοωμιμ Loōmim; Loomim
25:3 וְ wᵊ וְ and יָקְשָׁ֣ן yoqšˈān יָקְשָׁן Jokshan יָלַ֔ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] שְׁבָ֖א šᵊvˌā שְׁבָא Sheba וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דְּדָ֑ן dᵊḏˈān דְּדָן Dedan וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son דְדָ֔ן ḏᵊḏˈān דְּדָן Dedan הָי֛וּ hāyˈû היה be אַשּׁוּרִ֥ם ʔaššûrˌim אַשּׁוּרִים Asshurites וּ û וְ and לְטוּשִׁ֖ים lᵊṭûšˌîm לְטוּשִׁים Letushites וּ û וְ and לְאֻמִּֽים׃ lᵊʔummˈîm לְאֻמִּים Leummites
25:3. Iexan quoque genuit Saba et Dadan filii Dadan fuerunt Assurim et Lathusim et LoommimJecsan also begot Saba and Dadan. The children of Dadan were Assurim, and Latusim, and Loomin.
3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
25:3. Likewise, Jokshan conceived Sheba and Dedan. The sons of Dedan were Asshurim, and Letushim, and Leummim.
25:3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim:

3: Иокшан родил Шеву и Дедана. Сыны Дедана были: Ашурим, Летушим и Леюмим.
25:3
Ιεξαν ιεξαν though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Σαβα σαβα and; even
τὸν ο the
Θαιμαν θαιμαν and; even
τὸν ο the
Δαιδαν δαιδαν son
δὲ δε though; while
Δαιδαν δαιδαν happen; become
Ραγουηλ ραγουηλ and; even
Ναβδεηλ ναβδεηλ and; even
Ασσουριιμ ασσουριιμ and; even
Λατουσιιμ λατουσιιμ and; even
Λοωμιμ λοωμιμ Loōmim; Loomim
25:3
וְ wᵊ וְ and
יָקְשָׁ֣ן yoqšˈān יָקְשָׁן Jokshan
יָלַ֔ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבָ֖א šᵊvˌā שְׁבָא Sheba
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דְּדָ֑ן dᵊḏˈān דְּדָן Dedan
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
דְדָ֔ן ḏᵊḏˈān דְּדָן Dedan
הָי֛וּ hāyˈû היה be
אַשּׁוּרִ֥ם ʔaššûrˌim אַשּׁוּרִים Asshurites
וּ û וְ and
לְטוּשִׁ֖ים lᵊṭûšˌîm לְטוּשִׁים Letushites
וּ û וְ and
לְאֻמִּֽים׃ lᵊʔummˈîm לְאֻמִּים Leummites
25:3. Iexan quoque genuit Saba et Dadan filii Dadan fuerunt Assurim et Lathusim et Loommim
Jecsan also begot Saba and Dadan. The children of Dadan were Assurim, and Latusim, and Loomin.
25:3. Likewise, Jokshan conceived Sheba and Dedan. The sons of Dedan were Asshurim, and Letushim, and Leummim.
25:3. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
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Adam Clarke: Commentary on the Bible - 1831
25:3: Sheba - From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet.
Asshurim, and Letushim, and Leummim - We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.
Albert Barnes: Notes on the Bible - 1834
25:3-4
Sheba, Dedan, and Asshurim are recurring names Gen 10:7, Gen 10:22, Gen 10:28, describing other tribes of Arabs equally unknown. The three sons of Dedan may be traced in the tribe Asir of the south of Hejaz, the Beni Leits of Hejaz, and the Beni Lam of the borders of Mesopotamia. Of the sons of Midian, Epha is mentioned in Isa 60:6 along with Midian. Epher is compared with Beni Ghifar in Hejaz, Henok with Hanakye north of Medinah, Abida with the Abide, and Eldaah with the Wadaa. These conjectures of Burckhardt are chiefly useful in showing that similar names are still existing in the country. There are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any daughters, they are not noticed. It is not customary to mention females, unless they are connected with leading historical characters. These descendants of Abraham and Keturah are the third contribution of Palgites to the Joktanites, who constituted the original element of the Arabs, the descendants of Lot and Ishmael having preceded them. All these branches of the Arab nation are descended from Heber.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: am cir, 2180, bc cir, 1824
Sheba: Kg1 10:1; Job 6:19; Psa 72:10
Dedan: Jer 25:23, Jer 49:8; Eze 25:13, Eze 27:20
Asshurim: Sa2 2:9; Eze 27:6
Carl Friedrich Keil and Franz Delitzsch
25:3
Of the sons of Jokshan, Sheba was probably connected with the Sabaeans, who are associated in Job 6:19 with Tema, are mentioned in Job 1:15 as having stolen Job's oxen and asses, and, according to Strabo (xvi. 779), were neighbours of the Nabataeans in the vicinity of Syria. Dedan was probably the trading people mentioned in Jer 25:23 along with Tema and Bus (Is 21:13; Jer 49:8), in the neighbourhood of Edom (Ezek 24:15), with whom the tribe of Banu Dudan, in Hejas, has been compared. On their relation to the Cushites of the same name, vid., Gen 10:7 and Gen 10:28, - Of the sons of Dedan, the Asshurim have been associated with the warlike tribe of the Asir to the south of Hejas, the Letushim with the Banu Leits in Hejas, and the Leummim with the tribe of the Banu Lm, which extended even to Babylon and Mesopotamia. Of the descendants of Midian, Ephah is mentioned in Is 60:6, in connection with Midian, as a people trading in gold and incense. Epher has been compared with the Banu Gifar in Hejas; Hanoch, with the place called Hanakye, three days' journey to the north of Medinah; Abidah and el-daah, with the tribes of Abide and Vadaa in the neighbourhood of Asir. But all this is very uncertain.
John Gill
25:3 And Jokshan begat Sheba and Dedan,.... Bochart (o) is of opinion, that the posterity of this Sheba are the same with the Sabeans who inhabited at the entrance of Arabia Felix, not far from the Nabathaeans; and who, by Strabo (p), are mentioned together as near to Syria, and used to make excursions on their neighbours; and not without some colour of reason thought to be the same that plundered Job of his cattle, Job 1:15. From Dedan came the Dedanim or Dedanites, spoken of with the Arabians in Is 21:13; Junius thinks Adada in Palmyrene of Syria had its name from this man, and in which country is the mountain Aladan or Alladadan. Bochart (q) more probably takes Dedan, a city in Idumea, to derive its name from him. There is a village called Adedi in the country of the Cassanites, a people of Arabia Felix, which Ptolemy (r) makes mention of, and seems to have some appearance of this man's name:
and the sons of Dedan were Asshurim, and Letushim, and Leummim; these names being plural are thought not to be proper names of men, but appellatives, descriptive of their places of abode, or of their business: hence the Targum of Onkelos represents them as such that dwelt in camps, in tents, and in islands; and the Targums of Jonathan and Jerusalem call them merchants, artificers and heads of the people: however, Cleodemus (s) the Heathen historian is wrong in deriving Assyria from Asshurim, whom he calls Ashur; since Assyria and Assyrians are so called from Ashur, the son of Shem, Gen 10:22.
(o) Phaleg. l. 2. c. 9. col. 227. (p) Geograph. l. 16. p. 536. (q) Phaleg. l. 4. c. 6. col. 219. (r) Ut supra. (Geograph. l. 6. c. 7.) (s) Apud Euseb. ut supra. (Praepar. Evangel. 9. c. 20. p. 432.)
25:425:4: Եւ որդիք Մադիամու, Գեփար, եւ Ափեր, եւ Ենոք, եւ Աբիգա, եւ Եդրագա։ Ամենեքեան սոքա էին որդիք Քետուրայ։
4 Մադիամի որդիներն էին Գեփարը, Ափերը, Ենոքը, Աբիդան եւ Եդրագան: Սրանք բոլորը Քետտուրայի որդիներն էին:
4 Մադիանին որդիները Գեփա ու Ափէր եւ Ենովք ու Աբիդա եւ Ելդագա էին։ Ասոնք ամէնքը Քետուրային որդիներն էին։
Եւ որդիք Մադիամու` Գեփար եւ Ափեր եւ Ենոք եւ Աբիդա եւ Եղդագա. ամենեքեան սոքա էին որդիք Քետուրայ:

25:4: Եւ որդիք Մադիամու, Գեփար, եւ Ափեր, եւ Ենոք, եւ Աբիգա, եւ Եդրագա։ Ամենեքեան սոքա էին որդիք Քետուրայ։
4 Մադիամի որդիներն էին Գեփարը, Ափերը, Ենոքը, Աբիդան եւ Եդրագան: Սրանք բոլորը Քետտուրայի որդիներն էին:
4 Մադիանին որդիները Գեփա ու Ափէր եւ Ենովք ու Աբիդա եւ Ելդագա էին։ Ասոնք ամէնքը Քետուրային որդիներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
25:44: Сыны Мадиана: Ефа, Ефер, Ханох, Авида и Елдага. Все сии сыны Хеттуры.
25:4 υἱοὶ υιος son δὲ δε though; while Μαδιαμ μαδιαν Madian; Mathian Γαιφα γαιφα and; even Αφερ αφερ and; even Ενωχ ενωχ Enōch; Enokh καὶ και and; even Αβιρα αβιρα and; even Ελραγα ελραγα all; every οὗτοι ουτος this; he ἦσαν ειμι be υἱοὶ υιος son Χεττουρας χεττουρα Chettoura; Khettura
25:4 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son מִדְיָ֗ן miḏyˈān מִדְיָן Midian עֵיפָ֤ה ʕêfˈā עֵיפָה Ephah וָ wā וְ and עֵ֨פֶר֙ ʕˈēfer עֵפֶר Epher וַ wa וְ and חֲנֹ֔ךְ ḥᵃnˈōḵ חֲנֹוךְ Henoch וַ wa וְ and אֲבִידָ֖ע ʔᵃvîḏˌāʕ אֲבִידָע Abida וְ wᵊ וְ and אֶלְדָּעָ֑ה ʔeldāʕˈā אֶלְדָּעָה Eldaah כָּל־ kol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּנֵ֥י bᵊnˌê בֵּן son קְטוּרָֽה׃ qᵊṭûrˈā קְטוּרָה Keturah
25:4. at vero ex Madian ortus est Epha et Opher et Enoch et Abida et Eldaa omnes hii filii CetthuraeBut of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.
4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
25:4. And truly, from Midian was born Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.
25:4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these [were] the children of Keturah.
And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these [were] the children of Keturah:

4: Сыны Мадиана: Ефа, Ефер, Ханох, Авида и Елдага. Все сии сыны Хеттуры.
25:4
υἱοὶ υιος son
δὲ δε though; while
Μαδιαμ μαδιαν Madian; Mathian
Γαιφα γαιφα and; even
Αφερ αφερ and; even
Ενωχ ενωχ Enōch; Enokh
καὶ και and; even
Αβιρα αβιρα and; even
Ελραγα ελραγα all; every
οὗτοι ουτος this; he
ἦσαν ειμι be
υἱοὶ υιος son
Χεττουρας χεττουρα Chettoura; Khettura
25:4
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
מִדְיָ֗ן miḏyˈān מִדְיָן Midian
עֵיפָ֤ה ʕêfˈā עֵיפָה Ephah
וָ וְ and
עֵ֨פֶר֙ ʕˈēfer עֵפֶר Epher
וַ wa וְ and
חֲנֹ֔ךְ ḥᵃnˈōḵ חֲנֹוךְ Henoch
וַ wa וְ and
אֲבִידָ֖ע ʔᵃvîḏˌāʕ אֲבִידָע Abida
וְ wᵊ וְ and
אֶלְדָּעָ֑ה ʔeldāʕˈā אֶלְדָּעָה Eldaah
כָּל־ kol- כֹּל whole
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּנֵ֥י bᵊnˌê בֵּן son
קְטוּרָֽה׃ qᵊṭûrˈā קְטוּרָה Keturah
25:4. at vero ex Madian ortus est Epha et Opher et Enoch et Abida et Eldaa omnes hii filii Cetthurae
But of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.
25:4. And truly, from Midian was born Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.
25:4. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these [were] the children of Keturah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:4: Ephah, and Epher, etc. - Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: am cir, 2200, bc cir, 1804
Ephah: Isa 60:6
John Gill
25:4 And the sons of Midian,.... The fourth son of Abraham by Keturah; he had five sons next mentioned, who were heads of so many tribes or families in Midian: hence we read of five kings of Midian; Num 31:8; their names follow:
Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: the two first of these, whom Cleodemus (t) calls Aphra and Apher, and makes them to be sons of Abraham by Keturah, when they were his grandsons, he says, from them the city Aphra, and all Africa, had their names, and that these accompanied Hercules into Lybia, he having married a daughter of Aphra. Ephah is mentioned along with Midian in Is 60:6; but of the rest no notice is taken in Scripture. Ptolemy (u) makes mention both of a mountain, and of a village, near Madiana in Arabia Felix, called Hippos, which perhaps had their name from this man. Some trace of Epher is thought to be in Taphuron which Philostorgius says (w) was the metropolis of the Homerites, before mentioned; and Arrianus, as Bishop Patrick observes, expressly says, the metropolis of the Homerites, is called Aphar: to which may be added, that Ptolemy (x) speaks of a people called Tappharites, near the Homerites. Hanoch, the next son, is thought to have some footsteps of his name in Cane, a mart, which Ptolemy (y) places in the country of the Adramites in Arabia Felix, and also in the country of Canauna in Arabia, mentioned by, Pliny (z): near Cananua is placed, by the same writer, the island Devadae, called by Philostorgius (a) "Divus", in which it is supposed there is some trace of the name of Abidah, by an inversion of the two last syllables; and perhaps also in Abissa, which Ptolemy (b) places in the country of the Sachalites in Arabia Felix. As for Eldaah, Bishop Patrick thinks there are no remains of this name, unless in the city of Elana, from whence there was a gulf called Elanites, and a people that lived there Elanitae; but one would think there are some traces of it in the cities Alata, Lattha, and Leaththa, all, according to Ptolemy (c), in Arabia Felix:
all these were the children of Keturah; her children and grandchildren.
(t) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 20. p. 432.) (u) Ut supra. (Geograph. l. 6. c. 7.) (w) Eccl. Hist. l. 3. sect. 4. 478. (x) Ut supra. (u)) (y) lb. (z) Nat. Hist. l. 6. c. 28. (a) Ut supra, (w)) sect. 3. (b) Ut supra. (u)) (c) lb.
25:525:5: Եւ ե՛տ Աբրաամ զամենայն ինչս իւր Իսահակա՛յ որդւոյ իւրում։
5 Աբրահամն իր ողջ ունեցուածքը տուեց իր որդի Իսահակին,
5 Եւ Աբրահամ իր բոլոր ունեցածը Իսահակին տուաւ.
Եւ ետ Աբրահամ զամենայն ինչս իւր Իսահակայ [336]որդւոյ իւրում:

25:5: Եւ ե՛տ Աբրաամ զամենայն ինչս իւր Իսահակա՛յ որդւոյ իւրում։
5 Աբրահամն իր ողջ ունեցուածքը տուեց իր որդի Իսահակին,
5 Եւ Աբրահամ իր բոլոր ունեցածը Իսահակին տուաւ.
zohrab-1805▾ eastern-1994▾ western am▾
25:55: И отдал Авраам все, что было у него, Исааку,
25:5 ἔδωκεν διδωμι give; deposit δὲ δε though; while Αβρααμ αβρααμ Abraam; Avraam πάντα πας all; every τὰ ο the ὑπάρχοντα υπαρχοντα belongings αὐτοῦ αυτος he; him Ισαακ ισαακ Isaak τῷ ο the υἱῷ υιος son αὐτοῦ αυτος he; him
25:5 וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֖ו lˌô לְ to לְ lᵊ לְ to יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
25:5. deditque Abraham cuncta quae possederat IsaacAnd Abraham gave all his possessions to Isaac.
5. And Abraham gave all that he had unto Isaac.
25:5. And Abraham gave everything that he possessed to Isaac.
25:5. And Abraham gave all that he had unto Isaac.
And Abraham gave all that he had unto Isaac:

5: И отдал Авраам все, что было у него, Исааку,
25:5
ἔδωκεν διδωμι give; deposit
δὲ δε though; while
Αβρααμ αβρααμ Abraam; Avraam
πάντα πας all; every
τὰ ο the
ὑπάρχοντα υπαρχοντα belongings
αὐτοῦ αυτος he; him
Ισαακ ισαακ Isaak
τῷ ο the
υἱῷ υιος son
αὐτοῦ αυτος he; him
25:5
וַ wa וְ and
יִּתֵּ֧ן yyittˈēn נתן give
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
25:5. deditque Abraham cuncta quae possederat Isaac
And Abraham gave all his possessions to Isaac.
25:5. And Abraham gave everything that he possessed to Isaac.
25:5. And Abraham gave all that he had unto Isaac.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «И отдал Авраам все, что было у него, Исааку (сыну своему)…» Единородному сыну единственно полноправной жены — Сарры, Авраам передает все свои как духовные, так и материальные блага (21:10; 24:36).
Adam Clarke: Commentary on the Bible - 1831
25:5: Gave all that he had unto Isaac - His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.
Albert Barnes: Notes on the Bible - 1834
25:5-6
Abraham makes Isaac his heir Gen 24:36. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before Gen 21:14. The East is a general name for Arabia, which stretched away to the southeast and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: am cir, 2175, bc cir, 1829, Gen 21:10-12, Gen 24:36; Psa 68:18; Mat 11:27, Mat 28:18; Joh 3:35, Joh 17:2; Rom 8:17, Rom 8:32, Rom 9:7-9; Co1 3:21-23; Gal 3:29, Gal 4:28; Col 1:19; Heb 1:2; Isaac typified the Son of God, "whom HE hath appointed Heir of all things.
Carl Friedrich Keil and Franz Delitzsch
25:5
Before his death, Abraham made a final disposition of his property. Isaac, the only son of his marriage with Sarah, received all his possessions. The sons of the concubines (Hagar and Keturah) were sent away with presents from their father's house into the east country, i.e., Arabia in the widest sense, to the east and south-east of Palestine.
John Gill
25:5 And Abraham gave all that he had unto Isaac. By his last will and testament; not all out of his own hand, while he lived, at least he reserved somewhat for himself, and for gifts to his other children; so his servant declared to the parents and friends of Rebekah, Gen 24:35; wherefore some render the words here "had given" (d); or the sense is, that he had at that time purposed and promised to give all that he had to Isaac, and now he actually did it.
(d) "dederat", Junius & Tremellius, Piscator.
John Wesley
25:5 And Abraham gave all that he had to Isaac - As he was bound to do in justice to Sarah his first wife, and to Rebekah who married Isaac upon the assurance of it.
Robert Jamieson, A. R. Fausset and David Brown
25:5 Abraham gave all that he had unto Isaac . . . unto the sons of the concubines . . . Abraham gave gifts--While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.
25:625:6: Եւ որդւոց հարճիցն իւրոց որ էին Աբրաամու, ե՛տ Աբրաամ պարգեւ՛ս. եւ արձակեա՛ց զնոսա յԻսահակայ որդւոյ իւրոյ մինչդեռ ինքն կենդանի էր՝ ընդ արեւելս յերկիրն արեւելից։
6 իսկ իր հարճերի որդիներին, որոնք Աբրահամից էին, պարգեւներ տուեց եւ, քանի դեռ կենդանի էր, նրանց հեռացրեց իր որդի Իսահակի մօտից դէպի արեւելք՝ արեւելեան երկիրը:
6 Բայց իր հարճերուն որդիներուն պարգեւներ տուաւ եւ իր կենդանութեան ատենը զանոնք իր որդիին Իսահակին քովէն դէպի արեւելք՝ արեւելեան երկիրը ղրկեց։
Եւ որդւոց հարճիցն իւրոց որ էին Աբրահամու` ետ Աբրահամ պարգեւս, եւ արձակեաց զնոսա յԻսահակայ որդւոյ իւրոյ, մինչդեռ ինքն կենդանի էր, ընդ արեւելս` յերկիրն արեւելից:

25:6: Եւ որդւոց հարճիցն իւրոց որ էին Աբրաամու, ե՛տ Աբրաամ պարգեւ՛ս. եւ արձակեա՛ց զնոսա յԻսահակայ որդւոյ իւրոյ մինչդեռ ինքն կենդանի էր՝ ընդ արեւելս յերկիրն արեւելից։
6 իսկ իր հարճերի որդիներին, որոնք Աբրահամից էին, պարգեւներ տուեց եւ, քանի դեռ կենդանի էր, նրանց հեռացրեց իր որդի Իսահակի մօտից դէպի արեւելք՝ արեւելեան երկիրը:
6 Բայց իր հարճերուն որդիներուն պարգեւներ տուաւ եւ իր կենդանութեան ատենը զանոնք իր որդիին Իսահակին քովէն դէպի արեւելք՝ արեւելեան երկիրը ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:66: а сынам наложниц, которые были у Авраама, дал Авраам подарки и отослал их от Исаака, сына своего, еще при жизни своей, на восток, в землю восточную.
25:6 καὶ και and; even τοῖς ο the υἱοῖς υιος son τῶν ο the παλλακῶν παλλακη he; him ἔδωκεν διδωμι give; deposit Αβρααμ αβρααμ Abraam; Avraam δόματα δομα gift καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth αὐτοὺς αυτος he; him ἀπὸ απο from; away Ισαακ ισαακ Isaak τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him ἔτι ετι yet; still ζῶντος ζαω live; alive αὐτοῦ αυτος he; him πρὸς προς to; toward ἀνατολὰς ανατολη springing up; east εἰς εις into; for γῆν γη earth; land ἀνατολῶν ανατολη springing up; east
25:6 וְ wᵊ וְ and לִ li לְ to בְנֵ֤י vᵊnˈê בֵּן son הַ ha הַ the פִּֽילַגְשִׁים֙ ppˈîlaḡšîm פִּלֶגֶשׁ concubine אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham נָתַ֥ן nāṯˌan נתן give אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham מַתָּנֹ֑ת mattānˈōṯ מַתָּנָה present וַֽ wˈa וְ and יְשַׁלְּחֵ֞ם yᵊšallᵊḥˈēm שׁלח send מֵ mē מִן from עַ֨ל ʕˌal עַל upon יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac בְּנֹו֙ bᵊnˌô בֵּן son בְּ bᵊ בְּ in עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration חַ֔י ḥˈay חַי alive קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth קֶֽדֶם׃ qˈeḏem קֶדֶם front
25:6. filiis autem concubinarum largitus est munera et separavit eos ab Isaac filio suo dum adhuc ipse viveret ad plagam orientalemAnd to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.
6. But unto the sons of the concubines, which Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
25:6. But to the sons of the concubines he gave generous gifts, and he separated them from his son Isaac, while he still lived, toward the eastern region.
25:6. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country:

6: а сынам наложниц, которые были у Авраама, дал Авраам подарки и отослал их от Исаака, сына своего, еще при жизни своей, на восток, в землю восточную.
25:6
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
τῶν ο the
παλλακῶν παλλακη he; him
ἔδωκεν διδωμι give; deposit
Αβρααμ αβρααμ Abraam; Avraam
δόματα δομα gift
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
Ισαακ ισαακ Isaak
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
ἔτι ετι yet; still
ζῶντος ζαω live; alive
αὐτοῦ αυτος he; him
πρὸς προς to; toward
ἀνατολὰς ανατολη springing up; east
εἰς εις into; for
γῆν γη earth; land
ἀνατολῶν ανατολη springing up; east
25:6
וְ wᵊ וְ and
לִ li לְ to
בְנֵ֤י vᵊnˈê בֵּן son
הַ ha הַ the
פִּֽילַגְשִׁים֙ ppˈîlaḡšîm פִּלֶגֶשׁ concubine
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
נָתַ֥ן nāṯˌan נתן give
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
מַתָּנֹ֑ת mattānˈōṯ מַתָּנָה present
וַֽ wˈa וְ and
יְשַׁלְּחֵ֞ם yᵊšallᵊḥˈēm שׁלח send
מֵ מִן from
עַ֨ל ʕˌal עַל upon
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹו֙ bᵊnˌô בֵּן son
בְּ bᵊ בְּ in
עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration
חַ֔י ḥˈay חַי alive
קֵ֖דְמָה qˌēḏᵊmā קֶדֶם front
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
קֶֽדֶם׃ qˈeḏem קֶדֶם front
25:6. filiis autem concubinarum largitus est munera et separavit eos ab Isaac filio suo dum adhuc ipse viveret ad plagam orientalem
And to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.
25:6. But to the sons of the concubines he gave generous gifts, and he separated them from his son Isaac, while he still lived, toward the eastern region.
25:6. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «а сынам наложниц… дал… подарки и отослал их от Исаака…» Вот мудрое предсмертное распоряжение Авраама: он не оставляет без некоторого обеспечения и детей своих наложниц; но в то же время удаляет их от Исаака, заблаговременно показывая этим, что они не имеют части в имени, законного наследника.

«в землю восточную…» Под этим именем, обыкновенно, понимают Аравию, жители которой, вообще, назывались «бене-кедем» — «сыновья востока» (Суд 6:3; 3: Цар 4:30; Иов 1:3). Впоследствии они получили арабское имя «шаркиин», т. е. восточные, откуда возникло и слово «сарацины».

Смерть и погребение Авраама.
Adam Clarke: Commentary on the Bible - 1831
25:6: Unto the sons of the concubines - Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended.
And sent them away - while he yet lived - Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of present. Eastward, unto the east country - Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: concubines: Gen 25:1, Gen 16:3, Gen 30:4, Gen 30:9, Gen 32:22, Gen 35:22; Jdg 19:1, Jdg 19:2, Jdg 19:4
gifts: Psa 17:14, Psa 17:15; Mat 5:45; Luk 11:11-13; Act 14:17
sent: Gen 21:14
east country: Arabia Deserta, which was eastward of Beer-sheba, where Abraham dwelt. Jdg 6:3; Job 1:1, Job 1:3
Geneva 1599
25:6 But unto the (b) sons of the (c) concubines, which Abraham had, Abraham (d) gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
(b) For by virtue of God's word he not only had Isaac, but begat many more.
(c) See (Gen 22:24).
(d) To avoid the disputing that otherwise might have come because of the heritage.
John Gill
25:6 But unto the sons of the concubines which Abraham had,.... These were Hagar and Keturah, though they are both called his wives, Gen 16:3; yet they were concubines; so Keturah, 1Chron 1:32; they were, as some render the word, "concubine wives" (e); they were half wives or secondary ones: the Jewish writers say that they were espoused, but not by writing, as wives were; they were under the lawful wife, when there were any, and a kind of head servants in the family, and their children did not inherit; now the sons of the concubines of Abraham were Ishmael by Hagar, and the six above mentioned by Keturah: to these
Abraham gave gifts; money, gold and silver, of which he had plenty: the Targum of Jonathan calls them substance and movable goods; by this it appears, that though he had sent Ishmael away without anything, yet he afterwards remembered him, and gave him a portion with the rest of the children of his, concubines:
and sent them away from Isaac his son; that they might not be troublesome to him and his family; and that there, might be no contention among them about inheriting the land of Canaan given to him and his seed: and this Abraham did
while he yet lived; or otherwise after his death a separation would not have been easily made; but his authority had weight with them: and they were sent by him
eastward, into the east country; into Arabia, and the parts thereabout, which lay east from the place where Abraham was; these are the children of the east, mentioned along with the Midianites, who sprung from Keturah, Judg 6:3.
(e) "concubinarum uxorum", Junius & Tremellius, Piscator.
John Wesley
25:6 He gave gifts - Or portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not that, are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him. He did this while he yet lived, lest it should not have been done, or not so well done afterwards. In many cases it is wisdom for men to make their own hands their executors, and what they find to do, to do it while they live. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed.
25:725:7: Եւ ա՛յս են ամք աւուրց կենացն Աբրաամու զորս եկեաց, հարիւր եւթանասուն եւ հինգ ամ[213]։ [213] Յօրինակին. Զորս եկեաց ՃՀԵ ամ։
7 Աբրահամն ապրեց հարիւր եօթանասունհինգ տարի:
7 Աբրահամին կեանքին տարիներուն օրերը որ ինք ապրեցաւ, հարիւր եօթանասունըհինգ տարի էին։
Եւ այս են ամք աւուրց կենացն Աբրահամու զորս եկեաց, հարիւր եւթանասուն եւ հինգ ամ:

25:7: Եւ ա՛յս են ամք աւուրց կենացն Աբրաամու զորս եկեաց, հարիւր եւթանասուն եւ հինգ ամ[213]։
[213] Յօրինակին. Զորս եկեաց ՃՀԵ ամ։
7 Աբրահամն ապրեց հարիւր եօթանասունհինգ տարի:
7 Աբրահամին կեանքին տարիներուն օրերը որ ինք ապրեցաւ, հարիւր եօթանասունըհինգ տարի էին։
zohrab-1805▾ eastern-1994▾ western am▾
25:77: Дней жизни Авраамовой, которые он прожил, было сто семьдесят пять лет;
25:7 ταῦτα ουτος this; he δὲ δε though; while τὰ ο the ἔτη ετος year ἡμερῶν ημερα day ζωῆς ζωη life; vitality Αβρααμ αβρααμ Abraam; Avraam ὅσα οσος as much as; as many as ἔζησεν ζαω live; alive ἑκατὸν εκατον hundred ἑβδομήκοντα εβδομηκοντα seventy πέντε πεντε five ἔτη ετος year
25:7 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these יְמֵ֛י yᵊmˈê יֹום day שְׁנֵֽי־ šᵊnˈê- שָׁנָה year חַיֵּ֥י ḥayyˌê חַיִּים life אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָ֑י ḥˈāy חיה be alive מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred שָׁנָ֛ה šānˈā שָׁנָה year וְ wᵊ וְ and שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven שָׁנָ֖ה šānˌā שָׁנָה year וְ wᵊ וְ and חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five שָׁנִֽים׃ šānˈîm שָׁנָה year
25:7. fuerunt autem dies vitae eius centum septuaginta quinque anniAnd the days of Abraham's life were a hundred and seventy-five years.
7. And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.
25:7. Now the days of Abraham’s life were one hundred and seventy-five years.
25:7. And these [are] the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.
And these [are] the days of the years of Abraham' s life which he lived, an hundred threescore and fifteen years:

7: Дней жизни Авраамовой, которые он прожил, было сто семьдесят пять лет;
25:7
ταῦτα ουτος this; he
δὲ δε though; while
τὰ ο the
ἔτη ετος year
ἡμερῶν ημερα day
ζωῆς ζωη life; vitality
Αβρααμ αβρααμ Abraam; Avraam
ὅσα οσος as much as; as many as
ἔζησεν ζαω live; alive
ἑκατὸν εκατον hundred
ἑβδομήκοντα εβδομηκοντα seventy
πέντε πεντε five
ἔτη ετος year
25:7
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
יְמֵ֛י yᵊmˈê יֹום day
שְׁנֵֽי־ šᵊnˈê- שָׁנָה year
חַיֵּ֥י ḥayyˌê חַיִּים life
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָ֑י ḥˈāy חיה be alive
מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred
שָׁנָ֛ה šānˈā שָׁנָה year
וְ wᵊ וְ and
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
שָׁנָ֖ה šānˌā שָׁנָה year
וְ wᵊ וְ and
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
שָׁנִֽים׃ šānˈîm שָׁנָה year
25:7. fuerunt autem dies vitae eius centum septuaginta quinque anni
And the days of Abraham's life were a hundred and seventy-five years.
25:7. Now the days of Abraham’s life were one hundred and seventy-five years.
25:7. And these [are] the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: «и умер в старости доброй, престарелый и насыщенный (жизнью), и приложился к народу своему…» Образное и сильное выражение, показывающее на исполнение Авраамом своего жизненного предназначения, о чем впоследствии в подобных же, только более ясных, словах говорит о себе и апостол (2: Тим 4:7–8). Последняя мысль данного текста имеет особенно важное значение, поскольку она характеризует собою существование веры в загробное бессмертие души даже и в тот отдаленный патриархальный период (ср. Втор 32:50: и 3: Цар 2:10).
Adam Clarke: Commentary on the Bible - 1831
25:7: The days of the years, etc. - There is a beauty in this expression which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years, nor do they count their lives even by years, but by days, living as if they were the creatures only of A Day; having no more time than they can with any propriety call their own, and living that day in reference to eternity.
Albert Barnes: Notes on the Bible - 1834
25:7-11
The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaac's marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. "Expired" - breathed his last. "In a happy old age," in external and internal blessedness Gen 15:15. "Old and full" - having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. "Gathered to his peoples" Gen 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: am 2183, bc 1821, Gen 12:4
Carl Friedrich Keil and Franz Delitzsch
25:7
Abraham died at the good old age of 175, and was "gathered to his people." This expression, which is synonymous with "going to his fathers" (Gen 15:15), or "being gathered to his fathers" (Judg 2:10), but is constantly distinguished from departing this life and being buried, denotes the reunion in Sheol with friends who have gone before, and therefore presupposes faith in the personal continuance of a man after death, as a presentiment which the promises of God had exalted in the case of the patriarchs into a firm assurance of faith (Heb 11:13).
John Gill
25:7 And these are the days of the years of Abraham's life, which he lived,.... Being about to die, an account is given of his age, which was
an hundred threescore and fifteen years; one hundred and seventy years; so that Isaac was now seventy five years of age, for he was born when Abraham was an hundred years old, and Jacob and Esau must how be fifteen years of age at this time, since they were born when Isaac was sixty years of age, Gen 25:26; and Ishmael must be eighty nine years old; it may be observed, that as Abraham was seventy five years old when he went from Haran into the land of Canaan, Gen 12:4; he had been just an hundred years a sojourner in this country.
John Wesley
25:7 And these are the days of Abraham - He lived one hundred and seventy - five years; just a hundred years after he came to Canaan; so long he was a sojourner in a strange country.
Robert Jamieson, A. R. Fausset and David Brown
25:7 DEATH OF ABRAHAM. (Gen 25:7-11)
these are the days of . . . Abraham--His death is here related, though he lived till Jacob and Esau were fifteen years, just one hundred years after coming to Canaan; "the father of the faithful," "the friend of God" [Jas 2:23], died; and even in his death, the promises were fulfilled (compare Gen 15:15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them--nor was it necessary; for (see Mt 7:16) from earth he passed into heaven (Lk 16:22). Though dead he yet liveth (Mt 22:32).
25:825:8: Եւ պակասեալ Աբրաամու մեռա՛ւ ՚ի բարւոք ծերութեան, ալեւորեալ եւ լի՛ աւուրբք. եւ յաւելաւ առ ժողովուրդ իւր։
8 Աբրահամը հոգին աւանդեց ու մեռաւ երջանիկ ծերութեան մէջ, զառամեալ, ալեւորած տարիքում, եւ գնաց միացաւ իր նախնիներին:
8 Եւ Աբրահամ աղէկ ծերութեամբ ծերացած ու իր օրերը լեցուած՝ աւանդեց իր հոգին ու մեռաւ եւ իր ժողովուրդին խառնուեցաւ։
Եւ պակասեալ Աբրահամու մեռաւ ի բարւոք ծերութեան, ալեւորեալ եւ լի աւուրբք. եւ յաւելաւ առ ժողովուրդ իւր:

25:8: Եւ պակասեալ Աբրաամու մեռա՛ւ ՚ի բարւոք ծերութեան, ալեւորեալ եւ լի՛ աւուրբք. եւ յաւելաւ առ ժողովուրդ իւր։
8 Աբրահամը հոգին աւանդեց ու մեռաւ երջանիկ ծերութեան մէջ, զառամեալ, ալեւորած տարիքում, եւ գնաց միացաւ իր նախնիներին:
8 Եւ Աբրահամ աղէկ ծերութեամբ ծերացած ու իր օրերը լեցուած՝ աւանդեց իր հոգին ու մեռաւ եւ իր ժողովուրդին խառնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:88: и скончался Авраам, и умер в старости доброй, престарелый и насыщенный [жизнью], и приложился к народу своему.
25:8 καὶ και and; even ἐκλιπὼν εκλειπω leave off; cease ἀπέθανεν αποθνησκω die Αβρααμ αβρααμ Abraam; Avraam ἐν εν in γήρει γηρας old age καλῷ καλος fine; fair πρεσβύτης πρεσβυτης old one καὶ και and; even πλήρης πληρης full ἡμερῶν ημερα day καὶ και and; even προσετέθη προστιθημι add; continue πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him
25:8 וַ wa וְ and יִּגְוַ֨ע yyiḡwˌaʕ גוע expire וַ wa וְ and יָּ֧מָת yyˈāmoṯ מות die אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham בְּ bᵊ בְּ in שֵׂיבָ֥ה śêvˌā שֵׂיבָה age טֹובָ֖ה ṭôvˌā טֹוב good זָקֵ֣ן zāqˈēn זָקֵן old וְ wᵊ וְ and שָׂבֵ֑עַ śāvˈēₐʕ שָׂבֵעַ sated וַ wa וְ and יֵּאָ֖סֶף yyēʔˌāsef אסף gather אֶל־ ʔel- אֶל to עַמָּֽיו׃ ʕammˈāʸw עַם people
25:8. et deficiens mortuus est in senectute bona provectaeque aetatis et plenus dierum congregatusque est ad populum suumAnd decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.
8. And Abraham gave up the ghost, and died in a good old age, an old man, and full ; and was gathered to his people.
25:8. And declining, he died in a good old age, and at an advanced stage of life, and full of days. And he was gathered to his people.
25:8. Then Abraham gave up the ghost, and died in a good old age, an old man, and full [of years]; and was gathered to his people.
Then Abraham gave up the ghost, and died in a good old age, an old man, and full [of years]; and was gathered to his people:

8: и скончался Авраам, и умер в старости доброй, престарелый и насыщенный [жизнью], и приложился к народу своему.
25:8
καὶ και and; even
ἐκλιπὼν εκλειπω leave off; cease
ἀπέθανεν αποθνησκω die
Αβρααμ αβρααμ Abraam; Avraam
ἐν εν in
γήρει γηρας old age
καλῷ καλος fine; fair
πρεσβύτης πρεσβυτης old one
καὶ και and; even
πλήρης πληρης full
ἡμερῶν ημερα day
καὶ και and; even
προσετέθη προστιθημι add; continue
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
25:8
וַ wa וְ and
יִּגְוַ֨ע yyiḡwˌaʕ גוע expire
וַ wa וְ and
יָּ֧מָת yyˈāmoṯ מות die
אַבְרָהָ֛ם ʔavrāhˈām אַבְרָהָם Abraham
בְּ bᵊ בְּ in
שֵׂיבָ֥ה śêvˌā שֵׂיבָה age
טֹובָ֖ה ṭôvˌā טֹוב good
זָקֵ֣ן zāqˈēn זָקֵן old
וְ wᵊ וְ and
שָׂבֵ֑עַ śāvˈēₐʕ שָׂבֵעַ sated
וַ wa וְ and
יֵּאָ֖סֶף yyēʔˌāsef אסף gather
אֶל־ ʔel- אֶל to
עַמָּֽיו׃ ʕammˈāʸw עַם people
25:8. et deficiens mortuus est in senectute bona provectaeque aetatis et plenus dierum congregatusque est ad populum suum
And decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.
25:8. And declining, he died in a good old age, and at an advanced stage of life, and full of days. And he was gathered to his people.
25:8. Then Abraham gave up the ghost, and died in a good old age, an old man, and full [of years]; and was gathered to his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:8: Then Abraham gave up the ghost - Highly as I value our translation for general accuracy, fidelity, and elegance, I must beg leave to dissent from this version. The original word יגוע yigva, from the root גוע gava, signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired would be the proper expression. In our translation this expression occurs Gen 25:8, Gen 25:17; Gen 35:29; Gen 44:33; Job 3:11; Job 10:18; Job 11:20; Job 13:19; Job 14:10; Lam 1:19; in all of which places the original is גוע gava. It occurs also in our translation, Jer 15:9, but there the original is נפחה נפשה naphecah naphshah, she breathed out her soul; the verb גוע gava not being used. Now as our English word ghost, from the Anglo-Saxon gast, an inmate, inhabitant, guest, (a casual visitant), also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i.e., dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case.
Every man since the fall has not only been liable to death, but has deserved it, as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life, and therefore may be considered as naturally and properly immortal. No man, says he, taketh it - my life, from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again: therefore doth the Father love me, because I lay down my life that I might take it again, Joh 10:17, Joh 10:18. Hence we rightly translate Mat 27:50, αφηκε το πνευμα, he gave up the ghost; i.e., he dismissed his spirit that he might die for the sin of the world. The Evangelist St. Joh 19:30, makes use of an expression to the same import, which we translate in the same way, παρεδωκε το πνευμα, he delivered up his spirit. We translate Mar 15:37, and Luk 23:46, he gave up the ghost, but not correctly, because the word in both these places is very different, εξεπνευσε, he breathed his last, or expired, though in the latter place (Luk 23:46) there is an equivalent expression, O Father, into thy hands παρατιθεμαι το πνευμα μου, I commit my spirit, i.e., I place my soul in thy hand; proving that the act was his own, that no man could take his life away from him, that he did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus He Laid Down his life for the sheep. Of Ananias and Sapphira, Act 5:5, Act 5:10, and of Herod, Act 12:23, our translation says they gave up the ghost; but the word in both places is εξεψυξε, which simply means to breathe out, to expire, or die; but in no case, either by the Septuagint in the Old or any of the sacred writers in the New Testament, is αφηκε το μνευμα or παρεδωκε το πνευμα, he dismissed his spirit or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, etc., breathed their last; Ananias, Sapphira, and Herod expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up his own spirit, and was consequently free among the dead. Of the patriarchs, etc., the Septuagint uses the word εκλειπων, failing, or κατεπαυσε, he ceased or rested.
An old man - Viz., one hundred and seventy-five, the youngest of all the patriarchs; and full of years. The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in italics. It is probable that the true word is ימים yamim, days, as in Gen 35:29; and this reading is found in several of Kennicott's and De Rossi's MSS., in the Samaritan text, Septuagint, Vulgate, Syriac, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text.
Being full of days, or full of years - To be satiated with days or life, has been in use among different nations to express the termination of life, and especially life ended without reluctance. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets. Lucretius, lib. iii., ver. 947, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner: -
Quid mortem congemis, ac fies?
Nam si grata fuit tibi vita anteacta, priorque,
Et non omnia pertusum congesta quasi in vas
Commoda perfluxere, atque ingrata interiere:
Cur non, ut Plenus Vitae Conviva, Recedis?
Fond mortal, what's the matter, thou dost sigh?
Why all these fears because thou once must die?
For if the race thou hast already run
Was pleasant, if with joy thou saw'st the sun,
If all thy pleasures did not pass thy mind
As through a sieve, but left some sweets behind,
Why dost thou not then, like a Thankful Guest,
Rise cheerfully from life's Abundant Feast?
Creech.
Et nec opinanti mors ad caput astitit ante,
Quam Satur, ac Plenus possis discedere rerum
Ib. ver. 972.
And unexpected hasty death destroys,
Before thy greedy mind is Full of Joys. Idem.
Horace makes use of the same figure: -
Inde fit, ut raro, qui se vixisse beatum
Dicat, et exacto Contentus tempore vitae
Cedat, ut Conviva Satur, reperire queamus.
Sat. l. i. Sat. i. ver. 117.
From hence how few, like Sated Guests,
depart From life's Full Banquet with a cheerful heart?
Francis.
The same image is expressed with strong ridicule in his last Epistle -
Lusisti satis, edisti satis, atque bibisti;
Tempus Abire tibi est.
Epist. l. ii., ver. 216.
Thou hast eaten, drunk, and play'd Enough;
then why So stark reluctant to leave off, and Die?
The poet Statius uses abire paratum Plenum vita, "prepared to depart, being Full of Life," in exactly the same sense: -
Dubio quem non in turbine rerum
Deprendet suprema dies; sed abire paratum,
Acts Plenum Vita. Sylv. l. ii., Villa Surrentina, ver. 128.
The man whose mighty soul is not immersed in dubious whirl of secular concerns, His final hour ne'er takes him by surprise, But, Full of Life, he stands Prepared to Die.
It was the opinion of Aristotle that a man should depart from life as he should rise from a banquet. Thus Abraham died Full of days, and Satisfied with life, but in a widely different spirit from that recommended by the above writers - He left life with a hope full of immortality, which they could never boast; for He saw the day of Christ, and was glad; and his hope was crowned, for here it is expressly said, He was gathered to his fathers; surely not to the bodies of his sleeping ancestors, who were buried in Chaldea and not in Canaan, nor with his fathers in any sense, for he was deposited in the cave where his Wife alone slept; but he was gathered to the spirits of just men made perfect, and to the Church of the first-born, whose names are written in heaven; Heb 12:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: gave: Gen 25:17, Gen 35:18, Gen 49:33; Act 5:5, Act 5:10, Act 12:23
good: Gen 15:15, Gen 35:28, Gen 35:29, Gen 47:8, Gen 47:9, Gen 49:29; Jdg 8:32; Ch1 29:28; Job 5:26, Job 42:17; Pro 20:29; Jer 6:11
gathered: Gen 25:7, Gen 35:29, Gen 49:33; Num 20:24, Num 27:13; Jdg 2:10; Act 13:36
John Gill
25:8 Then Abraham gave up the ghost,.... Very readily and cheerfully, without any previous sickness or present pain, but through the decay of nature by reason of old age, in a very easy quiet manner:
and died in a good old age, an old man; for quantity, in those times few arriving to a greater; for quality, not attended with those inconveniences and disadvantages with which old age generally is, and therefore called evil:
and full of years; in the original it is only, "and full"; the Targum of Jonathan adds, "of all good"; temporal and spiritual, with which he was filled and satisfied; or he had had enough of life, and was willing to depart, and was full of desires after another and better world:
and was gathered to his people; which is to be understood not of his interment, there being only the body of Sarah in the sepulchre in which he was laid; but of the admission of his soul into the heavenly state upon its separation from the body, when it was at once associated with the spirits of just men made perfect. The Arabic writers (f) say that he died in the month of Nisan, others say Adar, in the year of the world 3563; but, according to Bishop Usher, he died A. M. 2183, and before Christ 1821.
(f) Elmacinus, p. 34. Patricides, p. 21. Apud Hottinger. Smegma Oriental. p. 315.
John Wesley
25:8 He died in a good old age, an old man - So God had promised him. His death was his discharge from the burdens of his age: it was also the crown of the glory of his old age. He was full of years - A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. And was gathered to his people - His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Death gathers us to our people. Those that are our people while we live, whether the people of God, or the children of this world, to them death will gather us.
25:925:9: Եւ թաղեցին զնա Իսահակ եւ Իսմայէլ որդիք նորա, յայրի՛ անդ ՚ի կրկնում յագարակին Եփրոնի որդւոյ Սահառայ Քետացւոյ. որ է յանդիմա՛ն Մամբրէի.
9 Նրա որդիներ Իսահակն ու Իսմայէլը նրան թաղեցին քետացի Սահառի որդի Եփրոնի ագարակի զոյգ քարայրում,
9 Եւ իր որդիները՝ Իսահակ ու Իսմայէլ, թաղեցին զանիկա Մաքփելայի այրին մէջ, որ Քետացի Սահառի որդիին Եփրոնին արտին մէջ, Մամբրէի դէմ է.
Եւ թաղեցին զնա Իսահակ եւ Իսմայէլ որդիք նորա` յայրի անդ [337]ի կրկնում յագարակին Եփրոնի որդւոյ Սահառայ Քետացւոյ, որ է յանդիման Մամբրէի:

25:9: Եւ թաղեցին զնա Իսահակ եւ Իսմայէլ որդիք նորա, յայրի՛ անդ ՚ի կրկնում յագարակին Եփրոնի որդւոյ Սահառայ Քետացւոյ. որ է յանդիմա՛ն Մամբրէի.
9 Նրա որդիներ Իսահակն ու Իսմայէլը նրան թաղեցին քետացի Սահառի որդի Եփրոնի ագարակի զոյգ քարայրում,
9 Եւ իր որդիները՝ Իսահակ ու Իսմայէլ, թաղեցին զանիկա Մաքփելայի այրին մէջ, որ Քետացի Սահառի որդիին Եփրոնին արտին մէջ, Մամբրէի դէմ է.
zohrab-1805▾ eastern-1994▾ western am▾
25:99: И погребли его Исаак и Измаил, сыновья его, в пещере Махпеле, на поле Ефрона, сына Цохара, Хеттеянина, которое против Мамре,
25:9 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him Ισαακ ισαακ Isaak καὶ και and; even Ισμαηλ ισμαηλ the υἱοὶ υιος son αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave τὸ ο the διπλοῦν διπλους double; twice εἰς εις into; for τὸν ο the ἀγρὸν αγρος field Εφρων εφρων the Σααρ σααρ the Χετταίου χετταιος who; what ἐστιν ειμι be ἀπέναντι απεναντι before; contrary Μαμβρη μαμβρη Mambrē; Mamvri
25:9 וַ wa וְ and יִּקְבְּר֨וּ yyiqbᵊrˌû קבר bury אֹתֹ֜ו ʔōṯˈô אֵת [object marker] יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac וְ wᵊ וְ and יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael בָּנָ֔יו bānˈāʸw בֵּן son אֶל־ ʔel- אֶל to מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave הַ ha הַ the מַּכְפֵּלָ֑ה mmaḵpēlˈā מַכְפֵּלָה Machpelah אֶל־ ʔel- אֶל to שְׂדֵ֞ה śᵊḏˈē שָׂדֶה open field עֶפְרֹ֤ן ʕefrˈōn עֶפְרֹון Ephron בֶּן־ ben- בֵּן son צֹ֨חַר֙ ṣˈōḥar צֹחַר Zohar הַֽ hˈa הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face מַמְרֵֽא׃ mamrˈē מַמְרֵא Mamre
25:9. et sepelierunt eum Isaac et Ismahel filii sui in spelunca duplici quae sita est in agro Ephron filii Soor Hetthei e regione MambreAnd Isaac and Ismael his sons buried him in the double cave, which was situated in the field of Ephron the son of Seor the Hethite, over against Mambre;
9. And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
25:9. And his sons Isaac and Ishmael buried him in the double cave, which was situated in the field of Ephron, of the son of Zohar the Hittite, across from the region of Mamre,
25:9. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which [is] before Mamre;
And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which [is] before Mamre:

9: И погребли его Исаак и Измаил, сыновья его, в пещере Махпеле, на поле Ефрона, сына Цохара, Хеттеянина, которое против Мамре,
25:9
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
Ισαακ ισαακ Isaak
καὶ και and; even
Ισμαηλ ισμαηλ the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
σπήλαιον σπηλαιον cave
τὸ ο the
διπλοῦν διπλους double; twice
εἰς εις into; for
τὸν ο the
ἀγρὸν αγρος field
Εφρων εφρων the
Σααρ σααρ the
Χετταίου χετταιος who; what
ἐστιν ειμι be
ἀπέναντι απεναντι before; contrary
Μαμβρη μαμβρη Mambrē; Mamvri
25:9
וַ wa וְ and
יִּקְבְּר֨וּ yyiqbᵊrˌû קבר bury
אֹתֹ֜ו ʔōṯˈô אֵת [object marker]
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
וְ wᵊ וְ and
יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael
בָּנָ֔יו bānˈāʸw בֵּן son
אֶל־ ʔel- אֶל to
מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave
הַ ha הַ the
מַּכְפֵּלָ֑ה mmaḵpēlˈā מַכְפֵּלָה Machpelah
אֶל־ ʔel- אֶל to
שְׂדֵ֞ה śᵊḏˈē שָׂדֶה open field
עֶפְרֹ֤ן ʕefrˈōn עֶפְרֹון Ephron
בֶּן־ ben- בֵּן son
צֹ֨חַר֙ ṣˈōḥar צֹחַר Zohar
הַֽ hˈa הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
מַמְרֵֽא׃ mamrˈē מַמְרֵא Mamre
25:9. et sepelierunt eum Isaac et Ismahel filii sui in spelunca duplici quae sita est in agro Ephron filii Soor Hetthei e regione Mambre
And Isaac and Ismael his sons buried him in the double cave, which was situated in the field of Ephron the son of Seor the Hethite, over against Mambre;
25:9. And his sons Isaac and Ishmael buried him in the double cave, which was situated in the field of Ephron, of the son of Zohar the Hittite, across from the region of Mamre,
25:9. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which [is] before Mamre;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: «Бог благословил Исаака…» Сказав еще отцу его Аврааму, что «завет Мой Я утвержу с Исааком» (17:19, 21), Бог теперь, по смерти Авраама, преподает ему Свое особое благословение, т. е. выделяет его, как родоначальника и представителя избранного народа.

Потомство Измаила и его смерть.
Adam Clarke: Commentary on the Bible - 1831
25:9: His sons Isaac and Ishmael buried him - Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honor to them and to human nature: and, considering the rejection of Ishmael from the inheritance, this transaction shows his character in an amiable point of view; for though he was a wild man, (see Gen 16:12), yet this appellation appears to be more characteristic of his habits of life than of his disposition.
For the character of Abraham see the conclusion of this chapter, Gen 25:34 (note).
Albert Barnes: Notes on the Bible - 1834
25:9-10
Isaac and Ishmael, - in brotherly cooperation. Ishmael was the oldest son, dwelt in the presence of all his brethren, and had a special blessing. The sons of Keturah were far away in the East, very young, and had no particular blessing. Ishmael is therefore properly associated with Isaac in paying the last offices to their deceased father. The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burial-ground is an earnest of the promised possession.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: Isaac: Gen 21:9, Gen 21:10, Gen 35:29
in the cave: Gen 23:9-20, Gen 49:29, Gen 49:30, Gen 50:13
Carl Friedrich Keil and Franz Delitzsch
25:9
The burial of the patriarch in the cave of Machpelah was attended to by Isaac and Ishmael; since the latter, although excluded from the blessings of the covenant, was acknowledged by God as the son of Abraham by a distinct blessing (Gen 17:20), and was thus elevated above the sons of Keturah.
John Gill
25:9 And his sons Isaac and Ishmael buried him in the cave of Machpelah,.... Isaac, though the younger brother, is set first, because he was born of the lawful wife of Abraham, the free woman, whereas Ishmael was born of a concubine and a bondwoman; Isaac was heir not only to Abraham's temporal estate, but of the promise made concerning the Messiah, (not so Ishmael,) and was on all accounts the greater man. It appears from hence, that, though them had been a quarrel between Ishmael and Isaac, and the latter had been persecuted by the former, yet the difference was now made up, and they were reconciled, at least they agreed in this act of showing their last respect to their father; and that, though Ishmael had been expelled his father's house, yet he was not at any great distance from him, and there was a correspondence between him and his father; nor was he forgotten by him, as is clear from Gen 25:6; and he retained a filial affection for him; and Jarchi from hence concludes, that he was a penitent and a good man. The place where these two brothers buried their father was the cave of Machpelah:
in the field of Ephron, the son of Zohar the Hittite, which is before Mamre; see Gen 23:8; wherefore very false is the tradition of the Mahometans (g), that Abraham's sepulchre is at Mecca, which they, now show, and stands about twelve paces from the temple there, enclosed with iron rails.
(g) Pitt's Account of the Religion of the Mahometans, c. 7. p. 93.
John Wesley
25:9 Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, his sons Isaac and Ishmael buried him - It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael, but it seems either Abraham had himself brought them together while he lived, or at least his death reconciled them. They buried him, in his own burying - place which he had purchased and in which he had buried Sarah. Those that in life have been very dear to each other, may not only innocently, but laudably, desire to be buried together, that, in their deaths, they may not be divided, and in token of their hopes of rising together.
Robert Jamieson, A. R. Fausset and David Brown
25:9 his sons . . . buried him--Death often puts an end to strife, reconciles those who have been alienated, and brings rival relations, as in this instance, to mingle tears over a father's grave.
25:1025:10: ագարա՛կն եւ այրն զոր ստացաւ Աբրաամ յորդւոցն Քետայ։ Ա՛նդ թաղեցին զԱբրաամ եւ զՍառա կին նորա։
10 որը գտնւում է Մամբրէի կաղնու դիմաց: Աբրահամին ու նրա կին Սառային թաղեցին այն ագարակում ու քարայրում, որ Աբրահամը Քետի որդիներից էր գնել:
10 Այն արտը, որ Աբրահամ Քետի որդիներէն ծախու առած էր։ Հոն թաղուեցան Աբրահամ եւ իր կինը Սառան։
Ագարակն եւ այրն զոր ստացաւ Աբրահամ յորդւոցն Քետայ. անդ թաղեցին զԱբրահամ եւ զՍառա կին նորա:

25:10: ագարա՛կն եւ այրն զոր ստացաւ Աբրաամ յորդւոցն Քետայ։ Ա՛նդ թաղեցին զԱբրաամ եւ զՍառա կին նորա։
10 որը գտնւում է Մամբրէի կաղնու դիմաց: Աբրահամին ու նրա կին Սառային թաղեցին այն ագարակում ու քարայրում, որ Աբրահամը Քետի որդիներից էր գնել:
10 Այն արտը, որ Աբրահամ Քետի որդիներէն ծախու առած էր։ Հոն թաղուեցան Աբրահամ եւ իր կինը Սառան։
zohrab-1805▾ eastern-1994▾ western am▾
25:1010: на поле, которые Авраам приобрел от сынов Хетовых. Там погребены Авраам и Сарра, жена его.
25:10 τὸν ο the ἀγρὸν αγρος field καὶ και and; even τὸ ο the σπήλαιον σπηλαιον cave ὃ ος who; what ἐκτήσατο κταομαι acquire Αβρααμ αβρααμ Abraam; Avraam παρὰ παρα from; by τῶν ο the υἱῶν υιος son Χετ χετ there ἔθαψαν θαπτω bury; have a funeral for Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Σαρραν σαρρα Sarra τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him
25:10 הַ ha הַ the שָּׂדֶ֛ה śśāḏˈeh שָׂדֶה open field אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] קָנָ֥ה qānˌā קנה buy אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with בְּנֵי־ bᵊnê- בֵּן son חֵ֑ת ḥˈēṯ חֵת Heth שָׁ֛מָּה šˈāmmā שָׁם there קֻבַּ֥ר qubbˌar קבר bury אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וְ wᵊ וְ and שָׂרָ֥ה śārˌā שָׂרָה Sarah אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
25:10. quem emerat a filiis Heth ibi sepultus est ipse et Sarra uxor eiusWhich he had bought of the children of Heth: there was he buried, and Sara his wife.
10. the field which Abraham purchased of the children of Heth: there was Abraham buried, and Sarah his wife.
25:10. which he had bought from the sons of Heth. There he was buried, with his wife Sarah.
25:10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife:

10: на поле, которые Авраам приобрел от сынов Хетовых. Там погребены Авраам и Сарра, жена его.
25:10
τὸν ο the
ἀγρὸν αγρος field
καὶ και and; even
τὸ ο the
σπήλαιον σπηλαιον cave
ος who; what
ἐκτήσατο κταομαι acquire
Αβρααμ αβρααμ Abraam; Avraam
παρὰ παρα from; by
τῶν ο the
υἱῶν υιος son
Χετ χετ there
ἔθαψαν θαπτω bury; have a funeral for
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Σαρραν σαρρα Sarra
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
25:10
הַ ha הַ the
שָּׂדֶ֛ה śśāḏˈeh שָׂדֶה open field
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
קָנָ֥ה qānˌā קנה buy
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
בְּנֵי־ bᵊnê- בֵּן son
חֵ֑ת ḥˈēṯ חֵת Heth
שָׁ֛מָּה šˈāmmā שָׁם there
קֻבַּ֥ר qubbˌar קבר bury
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וְ wᵊ וְ and
שָׂרָ֥ה śārˌā שָׂרָה Sarah
אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
25:10. quem emerat a filiis Heth ibi sepultus est ipse et Sarra uxor eius
Which he had bought of the children of Heth: there was he buried, and Sara his wife.
25:10. which he had bought from the sons of Heth. There he was buried, with his wife Sarah.
25:10. The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:10: The field: Gen 23:16
there: Gen 49:31
John Gill
25:10 The field which Abraham purchased of the sons of Heth,.... Of one of them, Ephron, the rest being witnesses of it, Gen 23:16,
there was Abraham buried, and Sarah his wife; Sarah had been buried there thirty eight years before, which was the reason why his sons buried, him there; if he died in Beersheba, as seems probable, see Gen 24:62; from thence to Hebron were sixteen miles (h); so far was he carried to be interred.
(h) Bunting's Travels, p. 57.
25:1125:11: Եւ եղեւ յետ մահուանն Աբրաամու, օրհնեա՛ց Աստուած զԻսահակ զորդի նորա։ Եւ բնակեցաւ Իսահակ առ Ջրհորի՛ տեսլեանն։
11 Աբրահամի մահից յետոյ Աստուած օրհնեց նրա որդի Իսահակին, եւ Իսահակը բնակուեց Տեսիլքի ջրհորի մօտ:
11 Աբրահամին մեռնելէն ետքը Աստուած օրհնեց անոր որդին Իսահակը եւ Իսահակ Լահայրոյի ջրհորին քով բնակեցաւ։
Եւ եղեւ յետ մահուանն Աբրահամու օրհնեաց Աստուած զԻսահակ զորդի նորա. եւ բնակեցաւ Իսահակ առ Ջրհորի տեսլեանն:

25:11: Եւ եղեւ յետ մահուանն Աբրաամու, օրհնեա՛ց Աստուած զԻսահակ զորդի նորա։ Եւ բնակեցաւ Իսահակ առ Ջրհորի՛ տեսլեանն։
11 Աբրահամի մահից յետոյ Աստուած օրհնեց նրա որդի Իսահակին, եւ Իսահակը բնակուեց Տեսիլքի ջրհորի մօտ:
11 Աբրահամին մեռնելէն ետքը Աստուած օրհնեց անոր որդին Իսահակը եւ Իսահակ Լահայրոյի ջրհորին քով բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1111: По смерти Авраама Бог благословил Исаака, сына его. Исаак жил при Беэр-лахай-рои.
25:11 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὸ ο the ἀποθανεῖν αποθνησκω die Αβρααμ αβρααμ Abraam; Avraam εὐλόγησεν ευλογεω commend; acclaim ὁ ο the θεὸς θεος God Ισαακ ισαακ Isaak τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even κατῴκησεν κατοικεω settle Ισαακ ισαακ Isaak παρὰ παρα from; by τὸ ο the φρέαρ φρεαρ pit τῆς ο the ὁράσεως ορασις appearance; vision
25:11 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after מֹ֣ות mˈôṯ מָוֶת death אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham וַ wa וְ and יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac עִם־ ʕim- עִם with בְּאֵ֥ר bᵊʔˌēr בְּאֵר well לַחַ֖י רֹאִֽי׃ ס laḥˌay rōʔˈî . s לַחַי רֹאִי Beer Lahai Roi
25:11. et post obitum illius benedixit Deus Isaac filio eius qui habitabat iuxta puteum nomine Viventis et videntisAnd after his death, God blessed Isaac his son, who dwelt by the well named Of the living and seeing.
11. And it came to pass after the death of Abraham, that God blessed Isaac his son; and Isaac dwelt by Beer-lahai-roi.
25:11. And after his passing, God blessed his son Isaac, who lived near the well named ‘of the One who lives and who sees.’
25:11. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.
And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai- roi:

11: По смерти Авраама Бог благословил Исаака, сына его. Исаак жил при Беэр-лахай-рои.
25:11
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὸ ο the
ἀποθανεῖν αποθνησκω die
Αβρααμ αβρααμ Abraam; Avraam
εὐλόγησεν ευλογεω commend; acclaim
ο the
θεὸς θεος God
Ισαακ ισαακ Isaak
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
κατῴκησεν κατοικεω settle
Ισαακ ισαακ Isaak
παρὰ παρα from; by
τὸ ο the
φρέαρ φρεαρ pit
τῆς ο the
ὁράσεως ορασις appearance; vision
25:11
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
מֹ֣ות mˈôṯ מָוֶת death
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
וַ wa וְ and
יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
בְּנֹ֑ו bᵊnˈô בֵּן son
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
עִם־ ʕim- עִם with
בְּאֵ֥ר bᵊʔˌēr בְּאֵר well
לַחַ֖י רֹאִֽי׃ ס laḥˌay rōʔˈî . s לַחַי רֹאִי Beer Lahai Roi
25:11. et post obitum illius benedixit Deus Isaac filio eius qui habitabat iuxta puteum nomine Viventis et videntis
And after his death, God blessed Isaac his son, who dwelt by the well named Of the living and seeing.
25:11. And after his passing, God blessed his son Isaac, who lived near the well named ‘of the One who lives and who sees.’
25:11. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11-12: Genealogy of Ishmael.B. C. 1822.
11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi. 12 Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham: 13 And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 14 And Mishma, and Dumah, and Massa, 15 Hadar, and Tema, Jetur, Naphish, and Kedemah: 16 These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. 17 And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people. 18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.
Immediately after the account of Abraham's death, Moses begins the story of Isaac (v. 11), and tells us where he dwelt and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said, 1. Concerning his children. He had twelve sons, twelve princes they are called (v. 16), heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent, that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together (v. 14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam. i:19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles (v. 16), wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael (ch. xvi. 10), and to Abraham, ch. xvii. 20 and xxi. 13. Note, Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house. 2. Concerning himself. Here is an account of his age: He lived 137 years (v. 17) which is recorded to show the efficacy of Abraham's prayer for him (ch. xvii. 18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (ch. xvi. 12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable.
Adam Clarke: Commentary on the Bible - 1831
25:11: God blessed his son Isaac - The peculiar blessings and influences by which Abraham had been distinguished now rested upon Isaac; but how little do we hear in him of the work of faith, the patience of hope, and the labor of love! Only one Abraham and one Christ ever appeared among men; there have been some successful imitators, there should have been many.
Albert Barnes: Notes on the Bible - 1834
25:11
This verse is an appendix to the history of Abraham, stating that the blessing of God, which he had enjoyed until his death, now descended upon his son Isaac, who abode at Beer-lahai-roi. The general name "God" is here employed, because the blessing of God denotes the material and temporal prosperity which had attended Abraham, in comparison with other men of his day. Of the spiritual and eternal blessings connected with Yahweh, the proper name of the Author of being and blessing, we shall hear in due time.
The section now completed contains the seventh of the documents commencing with the formula, "these are the generations." It begins in the eleventh chapter and ends in the twenty-fifth, and therefore contains a greater number of chapters and amount of matter than the whole of the preceding narrative. This is as it should be in a record of the ways of God with man. In the former sections, things anterior and external to man come out into the foreground; they lie at the basis of his being, his mental and moral birth. In the present section, things internal to man and flowing from him are brought into view. These are coincident with the growth of his spiritual nature. The latter are no less momentous than the former for the true and full development of his faculties and capacities.
In the former sections the absolute being of God is assumed; the beginning of the heavens and the earth asserted. The reconstruction of skies and land and the creation of a new series of plants and animals are recorded. This new creation is completed by the creating of man in the image of God and after his likeness. The placing of man in a garden of fruit trees prepared for his sustenance and gratification; the primeval command, with its first lessons in language, physics, ethics, and theology; the second lesson in speaking when the animals are named; and the separation of man into the male and the female, are followed by the institutions of wedlock and the Sabbath, the fountain-heads of sociality with man and God, the foreshadows of the second and first tables of the law. The fall of man in the second lesson of ethics; the sentence of the Judge, containing in its very bosom the intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name of Yahweh begun at the birth of Enosh, of Henok who walked with God, and of Noah who found grace in his sight; the flood sweeping away the corruption of man while saving righteous Noah; and the confusion of tongues, defeating the ambition of man, while preparing for the replenishing of the earth and the liberties of men - these complete the chain of prominent facts that are to be seen standing in the background of man's history. These are all moments, potent elements in the memory of man, foundation-stones of his history and philosophy. They cannot be surmounted or ignored without absurdity or criminality.
In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of a man, and discloses to our view the whole process of the spiritual life from the newborn babe to the perfect man. Out of the womb of that restless selfish race, from whom nothing is willingly restrained which they have imagined to do, comes forth Abram, with all the lineaments of their moral image upon him. The Lord calls him to himself, his mercy, his blessing, and his service. He obeys the call. That is the moment of his new birth. The acceptance of the divine call is the tangible fact that evinces a new nature. Henceforth he is a disciple, having yet much to learn before he becomes a master, in the school of heaven. From this time forward the spiritual predominates in Abram; very little of the carnal appears.
Two sides of his mental character present themselves in alternate passages, which may be called the physical and the metaphysical, or the things of the body and the things of the soul. In the former only the carnal or old corrupt nature sometimes appears; in the latter, the new nature advances from stage to stage of spiritual growth unto perfection. His entrance into the land of promise is followed by his descent into Egypt, his generous forbearance in parting with Lot, his valorous conduct in rescuing him, and his dignified demeanor toward Melkizedec and the king of Sodom. The second stage of its spiritual development now presents itself to our view; on receiving the promise, Fear not, Abram: I am thy shield, thy exceeding great reward, he believes in the Lord, who counts it to him for righteousness, and enters into covenant with him. This is the first fruit of the new birth, and it is followed by the birth of Ishmael. On hearing the authoritative announcement, I am God Almighty; walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of covenant, and proceeds to the high functions of holding communion and making intercession with God. These spiritual acts are followed by the destruction of the cities of the Jordan vale, with the preservation of Lot, the sojourning in Gerar, the birth of Isaac, and the league with Abimelek. The last great act of the spiritual life of Abraham is the surrender of his only son to the will of God, and this again is followed by the death and burial of Sarah, the marriage of Isaac, and the second marriage of Abraham.
It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for the heirs of immortality. The leading points in spiritual experience are here laid before us. The susceptibilities and activities of a soul born of the Spirit are unfolded to our view. These are lessons for eternity. Every descendant of Abraham, every collateral branch of his family, every contemporary eye or ear-witness, might have profited in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a knowledge of the covenant with Noah, and a share in its promised blessings. This would not have precluded, but only promoted, the mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it would have caused to be circulated to the ends of the earth that new Revelation of spiritual experience which was displayed in the life of Abraham for the perfecting of the saints.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: after: Gen 12:2, Gen 17:19, Gen 22:17, Gen 50:24
La-hai-roi: Gen 16:14, Gen 24:62
Carl Friedrich Keil and Franz Delitzsch
25:11
After Abraham's death the blessing was transferred to Isaac, who took up his abode by Hagar's well, because he had already been there, and had dwelt in the south country (Gen 24:62). The blessing of Isaac is traced to Elohim, not to Jehovah; because it referred neither exclusively nor pre-eminently to the gifts of grace connected with the promises of salvation, but quite generally to the inheritance of earthly possessions, which Isaac had received from his father.
John Gill
25:11 And it came to pass, after the death of Abraham, that God blessed his son Isaac,.... Yet more and more, both with spiritual and temporal blessings; showing hereby, that, though Abraham was dead, he was not unmindful of his covenant, which should be established with Isaac, Gen 17:19,
and Isaac dwelt by the well Lahairoi; which was near the wilderness of Beersheba and Paran, where Ishmael dwelt; so that they were not far from one another, see Gen 16:14.
John Wesley
25:11 And God blessed Isaac - The blessing of Abraham did not die with him, but survived to all the children of the promise. But Moses presently digresseth from the story of Isaac, to give a short account of Ishmael, for as much as he also was a son of Abraham; and God had made some promises concerning him, which it was requisite we should know the accomplishment of. He had twelve sons, twelve princes they are called, Gen 25:16, heads of families, which, in process of time, became nations, numerous and very considerable. They peopled a very large continent that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded: Midian and Kedar we oft read of in scripture. And his posterity had not only tents in the fields wherein they grew rich in times of peace, but they had towns and castles, Gen 25:16, where in they fortified themselves in time of war. Their number and strength was the fruit of the promise made to Hagar concerning Ishmael, Gen 16:10. and to Abraham, Gen 17:20, Gen 21:13.
25:1225:12: Եւ ա՛յս են ծնունդք Իսմայելի որդւոյ Աբրաամու, զոր ծնաւ Ագա՛ր Եգիպտացի Աբրաամու՝ աղախինն Սառայի։
12 Սրանք են սերուդները Աբրահամի որդի Իսմայէլի, որին ծնեց եգիպտուհի Ագարը՝ Սառայի աղախինը, Աբրահամի համար:
12 Ասոնք են Աբրահամին որդիին Իսմայէլին ծնունդները՝ որ Սառային Եգիպտացի աղախինը Հագար ծնաւ Աբրահամին։
Եւ այս են ծնունդք Իսմայելի որդւոյ Աբրահամու, զոր ծնաւ Ագար Եգիպտացի Աբրահամու, աղախինն Սառայի:

25:12: Եւ ա՛յս են ծնունդք Իսմայելի որդւոյ Աբրաամու, զոր ծնաւ Ագա՛ր Եգիպտացի Աբրաամու՝ աղախինն Սառայի։
12 Սրանք են սերուդները Աբրահամի որդի Իսմայէլի, որին ծնեց եգիպտուհի Ագարը՝ Սառայի աղախինը, Աբրահամի համար:
12 Ասոնք են Աբրահամին որդիին Իսմայէլին ծնունդները՝ որ Սառային Եգիպտացի աղախինը Հագար ծնաւ Աբրահամին։
zohrab-1805▾ eastern-1994▾ western am▾
25:1212: Вот родословие Измаила, сына Авраамова, которого родила Аврааму Агарь Египтянка, служанка Саррина;
25:12 αὗται ουτος this; he δὲ δε though; while αἱ ο the γενέσεις γενεσις nativity; manner of birth Ισμαηλ ισμαηλ the υἱοῦ υιος son Αβρααμ αβρααμ Abraam; Avraam ὃν ος who; what ἔτεκεν τικτω give birth; produce Αγαρ αγαρ Agar ἡ ο the παιδίσκη παιδισκη girl; maid Σαρρας σαρρα Sarra τῷ ο the Αβρααμ αβρααμ Abraam; Avraam
25:12 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these תֹּלְדֹ֥ת tōlᵊḏˌōṯ תֹּולֵדֹות generations יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael בֶּן־ ben- בֵּן son אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָלְדָ֜ה yālᵊḏˈā ילד bear הָגָ֧ר hāḡˈār הָגָר Hagar הַ ha הַ the מִּצְרִ֛ית mmiṣrˈîṯ מִצְרִי Egyptian שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant שָׂרָ֖ה śārˌā שָׂרָה Sarah לְ lᵊ לְ to אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
25:12. hae sunt generationes Ismahel filii Abraham quem peperit ei Agar Aegyptia famula SarraeThese are the generations of Ismael the son of Abraham, whom Agar the Egyptian, Sara's servant, bore unto him:
12. Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
25:12. These are the generations of Ishmael, the son of Abraham, whom Hagar the Egyptian, Sarah’s servant, bore to him.
25:12. Now these [are] the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
Now these [are] the generations of Ishmael, Abraham' s son, whom Hagar the Egyptian, Sarah' s handmaid, bare unto Abraham:

12: Вот родословие Измаила, сына Авраамова, которого родила Аврааму Агарь Египтянка, служанка Саррина;
25:12
αὗται ουτος this; he
δὲ δε though; while
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Ισμαηλ ισμαηλ the
υἱοῦ υιος son
Αβρααμ αβρααμ Abraam; Avraam
ὃν ος who; what
ἔτεκεν τικτω give birth; produce
Αγαρ αγαρ Agar
ο the
παιδίσκη παιδισκη girl; maid
Σαρρας σαρρα Sarra
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
25:12
וְ wᵊ וְ and
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
תֹּלְדֹ֥ת tōlᵊḏˌōṯ תֹּולֵדֹות generations
יִשְׁמָעֵ֖אל yišmāʕˌēl יִשְׁמָעֵאל Ishmael
בֶּן־ ben- בֵּן son
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָלְדָ֜ה yālᵊḏˈā ילד bear
הָגָ֧ר hāḡˈār הָגָר Hagar
הַ ha הַ the
מִּצְרִ֛ית mmiṣrˈîṯ מִצְרִי Egyptian
שִׁפְחַ֥ת šifḥˌaṯ שִׁפְחָה maidservant
שָׂרָ֖ה śārˌā שָׂרָה Sarah
לְ lᵊ לְ to
אַבְרָהָֽם׃ ʔavrāhˈām אַבְרָהָם Abraham
25:12. hae sunt generationes Ismahel filii Abraham quem peperit ei Agar Aegyptia famula Sarrae
These are the generations of Ismael the son of Abraham, whom Agar the Egyptian, Sara's servant, bore unto him:
25:12. These are the generations of Ishmael, the son of Abraham, whom Hagar the Egyptian, Sarah’s servant, bore to him.
25:12. Now these [are] the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-16: «Вот родословие Измаила…» Это — начало нового раздела (toldoth) родословия потомства побочного сына Авраамова Измаила. Хотя имена этих новых родоначальников арабских племен, в большей своей массе и остаются неизвестными для нас, тем не менее в самой цифре их нельзя не видеть исполнения того пророчества о двенадцати князьях от Измаила, которое было дано гораздо раньше (17:20).
Adam Clarke: Commentary on the Bible - 1831
25:12: These are the generations of Ishmael - The object of the inspired writer seems to be to show how the promises of God were fulfilled to both the branches of Abraham's family. Isaac has been already referred to; God blessed him according to the promise. He had also promised to multiply Ishmael, and an account of his generation is introduced to show how exactly the promise had also been fulfilled to him.
Albert Barnes: Notes on the Bible - 1834
25:12: - Section XI. - Isaac
- LII. History of Ishmael
13. נבית nebā yot, Nebajoth, "heights." קדר qē dā r, Qedar, "black." אדבאל 'adbe'ē l, Adbeel, "miracle of God?" מבשׂם mı̂ bś ā m Mibsam, "sweet odor."
14. משׁמע mı̂ shma‛, Mishma', "hearing." דוּמה dû mâ h, Dumah, "silence." משׂא maś ā', Massa, "burden."
15. חדר chă dar, Chadar, "chamber;" or חדד chă dad, Chadad, "sharpness;" תימא tē ymā', Tema. יטוּר yeṭ û r, Jetur, "enclosure," akin to טוּר ṭ û r, "a wall," and טירה ṭı̂ yrâ h, "a wall." נפישׁ nā pı̂ ysh, Naphish, "breathing." קדמה qē demâ h, Qedemah, "before, eastward."
16. חצר chā tsē r, "court, village, town."
According to custom, before the history of the principal line is taken up, that of the collateral branch is briefly given. Thus, Cain's history is closed before Sheth's is commenced; Japheth and Ham are before Shem; Haran and Nahor before Abram. And so the sons of Keturah are first dismissed from the pages of history, and then Ishmael.

25:12
The present passage begins with the formula, "and these are the generations," and forms the eighth document so commencing. The appearance of a document consisting of seven verses is clearly against the supposition that each of these documents is due to a different author. The phrase points to a change of subject, not of author.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: Gen 16:10-15, Gen 17:20, Gen 21:13; Psa 83:6
Carl Friedrich Keil and Franz Delitzsch
25:12 (Compare 1Chron 1:28-31)
To show that the promises of God, which had been made to Ishmael (Gen 16:10. and Gen 17:20), were fulfilled, a short account is given of his descendants; and according to the settled plan of Genesis, this account precedes the history of Isaac. This is evidently the intention of the list which follows of the twelve sons of Ishmael, who are given as princes of the tribes which sprang from them. Nebajoth and Kedar are mentioned in Is 60:7 as rich possessors of flocks, and, according to the current opinion which Wetzstein disputes, are the Nabataei et Cedrei of Pliny (h. n. 5, 12). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and north-east, probably as far as Babylon; so that the name was afterwards transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others. The Kedarenes are mentioned in Is 21:17 as good bowmen. They dwelt in the desert between Arabia Petraea and Babylon (Is 42:11; Ps 120:5). According to Wetzstein, they are to be found in the nomad tribes of Arabia Petraea up to Harra. The name Dumah, Δούμεθα Αουμαίθα (Ptol. v. 19, 7, Steph. Byz.), Domata (Plin. 6, 32), has been retained in the modern Dumat el Jendel in Nejd, the Arabian highland, four days' journey to the north of Taima. - Tema: a trading people (Job 6:19; Is 21:14; mentioned in Jer 25:23, between Dedan and Bus) in the land of Taima, on the border of Nejd and the Syrian desert. According to Wetzstein, Dma and Tma are still two important places in Eastern Hauran, three-quarters of an hour apart. Jetur and Naphish were neighbours of the tribes of Israel to the east of the Jordan (1Chron 5:19), who made war upon them along with the Hagrites, the Αγραῖοι of Ptol. and Strabo. From Jetur sprang the Ituraeans, who lived, according to Strabo, near the Trachonians in an almost inaccessible, mountainous, and cavernous country; according to Wetzstein, in the mountains of the Druses in the centre of the Hauran, possibly the forefathers of the modern Druses. The other names are not yet satisfactorily determined. For Adbeel, Mibsam, and Kedma, the Arabian legends give no corresponding names. Mishma is associated by Knobel with the Μαισαιμανείς of Ptol. vi. 7, 21, to the N.E. of Medina; Massa with the Μασανοί on the N.E. of Duma; Hadad (the proper reading for Hadar, according to 1Chron 1:30, the lxx, Sam., Masor., and most MSS) with the Arabian coast land, Chathth, between Oman and Bahrein, a district renowned for its lancers (Χαττηνία, Polyb.; Attene, Plin.).
Gen 25:16
These are the Ishmaelites "in their villages and encampments, twelve princes according to their tribes." חצר: premises hedged round, then a village without a wall in contrast with a walled town (Lev 25:31). טירה: a circular encampment of tents, the tent village of the Dur of the Bedouins. אמּות, here and Num 25:15, is not used of nations, but of the tribe-divisions or single tribes of the Ishmaelites and Midianites, for which the word had apparently become a technical term among them.
Gen 25:17-18
Ishmael died at the age of 137, and his descendants dwelt in Havilah - i.e., according to Gen 10:29, the country of the Chaulotaeans, on the borders of Arabia Petraea and Felix - as far as Shur (the desert of Jifar, Gen 16:7) to the east of Egypt, "in the direction of Assyria." Havilah and Shur therefore formed the south-eastern and south-western boundaries of the territories of the Ishmaelites, from which they extended their nomadic excursions towards the N.E. as far as the districts under Assyrian rule, i.e., to the lands of the Euphrates, traversing the whole of the desert of Arabia, or (as Josephus says, Ant. i. 12, 4) dwelling from the Euphrates to the Red Sea. Thus, according to the announcement of the angel, Ishmael "encamped in the presence of all his brethren." נפל, to throw one's self, to settle down, with the subordinate idea of keeping by force the place you have taken (Judg 7:12). Luther wavers between corruit, vel cecidit, vel fixit tabernaculum.
John Gill
25:12 Now these are the generations of Ishmael, Abraham's son,.... Or the genealogy of his posterity; and which is given to show that the Lord was not unmindful of his promise made to Abraham, concerning the multiplication of his seed, Gen 16:10,
whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham; see Gen 16:1.
25:1325:13: Եւ ա՛յս են անուանք որդւոցն Իսմայելի. ըստ անուանց ազգացն նորա։ Անդրանիկն Իսմայելի Նաբեովթ եւ Կեդար, եւ Աբդեէլ, եւ Մաբսամ,
13 Ահա Իսմայէլի որդիների անուններն ըստ նրանց ցեղերի. Իսմայէլի անդրանիկը՝ Նաբեոթ, ապա Կեդար, Աբդեէլ, Մաբսամ,
13 Իսմայէլի որդիներուն անուններն են՝ իրենց անուններովը ու իրենց ծնունդներովը. Իսմայէլին անդրանիկը Նաբէօթ, ետքը Կեդար, Ադբեէլ, Մաբսամ,
Եւ այս են անուանք որդւոցն Իսմայելի ըստ անուանց ազգացն նորա. անդրանիկ Իսմայելի Նաբեովթ եւ Կեդար եւ Աբդեէլ եւ Մաբսամ:

25:13: Եւ ա՛յս են անուանք որդւոցն Իսմայելի. ըստ անուանց ազգացն նորա։ Անդրանիկն Իսմայելի Նաբեովթ եւ Կեդար, եւ Աբդեէլ, եւ Մաբսամ,
13 Ահա Իսմայէլի որդիների անուններն ըստ նրանց ցեղերի. Իսմայէլի անդրանիկը՝ Նաբեոթ, ապա Կեդար, Աբդեէլ, Մաբսամ,
13 Իսմայէլի որդիներուն անուններն են՝ իրենց անուններովը ու իրենց ծնունդներովը. Իսմայէլին անդրանիկը Նաբէօթ, ետքը Կեդար, Ադբեէլ, Մաբսամ,
zohrab-1805▾ eastern-1994▾ western am▾
25:1313: и вот имена сынов Измаиловых, имена их по родословию их: первенец Измаилов Наваиоф, [за ним] Кедар, Адбеел, Мивсам,
25:13 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son Ισμαηλ ισμαηλ down; by ὄνομα ονομα name; notable τῶν ο the γενεῶν γενεα generation αὐτοῦ αυτος he; him πρωτότοκος πρωτοτοκος firstborn Ισμαηλ ισμαηλ and; even Κηδαρ κηδαρ and; even Ναβδεηλ ναβδεηλ and; even Μασσαμ μασσαμ Massam
25:13 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these שְׁמֹות֙ šᵊmôṯ שֵׁם name בְּנֵ֣י bᵊnˈê בֵּן son יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael בִּ bi בְּ in שְׁמֹתָ֖ם šᵊmōṯˌām שֵׁם name לְ lᵊ לְ to תֹולְדֹתָ֑ם ṯôlᵊḏōṯˈām תֹּולֵדֹות generations בְּכֹ֤ר bᵊḵˈōr בְּכֹר first-born יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael נְבָיֹ֔ת nᵊvāyˈōṯ נְבָיֹות Nebaioth וְ wᵊ וְ and קֵדָ֥ר qēḏˌār קֵדָר Kedar וְ wᵊ וְ and אַדְבְּאֵ֖ל ʔaḏbᵊʔˌēl אַדְבְּאֵל Abdeel וּ û וְ and מִבְשָֽׂם׃ mivśˈām מִבְשָׂם Mibsam
25:13. et haec nomina filiorum eius in vocabulis et generationibus suis primogenitus Ismahelis Nabaioth dein Cedar et Abdeel et MabsamAnd these are the names of his children according to their calling and generations. The firstborn of Ismael was Nabajoth, then Cedar, and Adbeel, and Mabsam.
13. and these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam,
25:13. And these are the names of his sons according to their language and generations. The firstborn of Ishmael was Nebaioth, then Kedar, and Adbeel, and Mibsam,
25:13. And these [are] the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
And these [are] the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam:

13: и вот имена сынов Измаиловых, имена их по родословию их: первенец Измаилов Наваиоф, [за ним] Кедар, Адбеел, Мивсам,
25:13
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
υἱῶν υιος son
Ισμαηλ ισμαηλ down; by
ὄνομα ονομα name; notable
τῶν ο the
γενεῶν γενεα generation
αὐτοῦ αυτος he; him
πρωτότοκος πρωτοτοκος firstborn
Ισμαηλ ισμαηλ and; even
Κηδαρ κηδαρ and; even
Ναβδεηλ ναβδεηλ and; even
Μασσαμ μασσαμ Massam
25:13
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
שְׁמֹות֙ šᵊmôṯ שֵׁם name
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael
בִּ bi בְּ in
שְׁמֹתָ֖ם šᵊmōṯˌām שֵׁם name
לְ lᵊ לְ to
תֹולְדֹתָ֑ם ṯôlᵊḏōṯˈām תֹּולֵדֹות generations
בְּכֹ֤ר bᵊḵˈōr בְּכֹר first-born
יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael
נְבָיֹ֔ת nᵊvāyˈōṯ נְבָיֹות Nebaioth
וְ wᵊ וְ and
קֵדָ֥ר qēḏˌār קֵדָר Kedar
וְ wᵊ וְ and
אַדְבְּאֵ֖ל ʔaḏbᵊʔˌēl אַדְבְּאֵל Abdeel
וּ û וְ and
מִבְשָֽׂם׃ mivśˈām מִבְשָׂם Mibsam
25:13. et haec nomina filiorum eius in vocabulis et generationibus suis primogenitus Ismahelis Nabaioth dein Cedar et Abdeel et Mabsam
And these are the names of his children according to their calling and generations. The firstborn of Ismael was Nabajoth, then Cedar, and Adbeel, and Mabsam.
25:13. And these are the names of his sons according to their language and generations. The firstborn of Ishmael was Nebaioth, then Kedar, and Adbeel, and Mibsam,
25:13. And these [are] the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-18: Birth of Esau and Jacob.B. C. 1837.
19 And these are the generations of Isaac, Abraham's son: Abraham begat Isaac: 20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan-aram, the sister to Laban the Syrian. 21 And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived. 22 And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. 23 And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. 24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. 25 And the first came out red, all over like a hairy garment; and they called his name Esau. 26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them. 27 And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. 28 And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
We have here an account of the birth of Jacob and Esau, the twin sons of Isaac and Rebekah: their entrance into the world was (which is not usual) one of the most considerable parts of their story; nor is much related concerning Isaac but what had reference to his father while he lived and to his sons afterwards. For Isaac seems not to have been a man of action, nor much tried, but to have spent his days in quietness and silence. Now concerning Jacob and Esau we are here told,
I. That they were prayed for. Their parents, after they had been long childless, obtained them by prayer, v. 20, 21. Isaac was forty years old when he was married; though he was an only son, and the person from whom the promised seed was to come, yet he made no haste to marry. He was sixty years old when his sons were born (v. 26), so that, after he was married, he had no child for twenty years. Note, Though the accomplishment of God's promise is always sure, yet it is often slow, and seems to be crossed and contradicted by Providence, that the faith of believers may be tried, their patience exercised, and mercies long waited for may be the more welcome when they come. While this mercy was delayed, Isaac did not approach to a handmaid's bed, as Abraham had done, and Jacob afterwards; for he loved Rebekah, ch. xxiv. 67. But, 1. He prayed: he entreated the Lord for his wife. Though God had promised to multiply his family, he prayed for its increase; for God's promises must not supersede, but encourage, our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy very often, and had continued his supplication many years, and it was not granted, yet he did not leave off praying for it; for men ought always to pray, and not to faint (Luke xviii. 1), to pray without ceasing, and knock till the door be opened, He prayed for his wife; some read it with his wife. Note, Husbands and wives should pray together, which is intimated in the apostle's caution, that their prayers be not hindered, 1 Pet. iii. 7. The Jews have a tradition that Isaac, at length, took his wife with him to mount Moriah, where God had promised that he would multiply Abraham's seed (ch. xxii. 17), and there, in his prayer with her and for her, pleaded the promise made in that very place. 2. God heard his prayer, and was entreated of him. Note, Children are the gift of God. Those that continue instant in prayer, as Isaac did, shall find, at last, that they did not seek in vain, Isa. xlv. 19.
II. That they were prophesied of before they were born, and great mysteries were wrapped up in the prophecies which went before of them, v. 22, 23. Long had Isaac prayed for a son; and now his wife is with child of two, to recompense him for his long waiting. Thus God often outdoes our prayers, and gives more than we are able to ask or think. Now Rebekah being with child of these two sons, observe here,
1. How she was perplexed in her mind concerning her present case: The children struggled together within her. The commotion she felt was altogether extraordinary and made her very uneasy. Whether she was apprehensive that the birth would be her death, or whether she was weary of the intestine tumult, or whether she suspected it to be an ill omen, it seems she was ready to wish that either she had not been with child or that she might die immediately, and not bring forth such a struggling brood: If it be so, or, since it is so, Why am I thus? Before, the want of children was her trouble, now, the struggle of the children is no less so. Note, (1.) The comforts we are most desirous of are sometimes found to bring along with them more occasion of trouble and uneasiness that we thought of; vanity being written upon all things under the sun, God thus teaches us to read it. (2.) We are too apt to be discontented with our comforts, because of the uneasiness that attends them. We know not when we are pleased; we know neither how to want nor how to abound. This struggle between Jacob and Esau in the womb represents the struggle that is maintained between the kingdom of God and the kingdom of Satan, [1.] In the world. The seed of the woman and the seed of the serpent have been contending ever since the enmity was put between them (ch. iii. 15), and this has occasioned a constant uneasiness among men. Christ himself came to send fire on earth, and this division, Luke xii. 49, 51. But let not this be offence to us. A holy war is better than the peace of the devil's palace. [2.] In the hearts of believers. No sooner is Christ formed in the soul than immediately there begins a conflict between the flesh and spirit, Gal. v. 17. The stream is not turned without a mighty struggle, which yet ought not to discourage us. It is better to have a conflict with sin than tamely to submit to it.
2. What course she took for her relief: She went to enquire of the Lord. Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast-plate of judgment. Note, The word and prayer, by both which we now enquire of the Lord, give great relief to those that are upon any account perplexed. It is a great relief to the mind to spread our case before the Lord, and ask counsel at his mouth. Go into the sanctuary, Ps. lxxiii. 17.
3. The information given her, upon her enquiry, which expounded the mystery: Two nations are in thy womb, v. 23. She was now pregnant, not only with two children, but two nations, which should not only in their manners and dispositions greatly differ from each other, but in their interests clash and contend with each other; and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites, for many ages, to the house of David, till they revolted, 2 Chron. xxi. 8. Observe here, (1.) God is a free agent in dispensing his grace; it is his prerogative to make a difference between those who have not as yet themselves done either good or evil. This the apostle infers hence, Rom. ix. 12. (2.) In the struggle between grace and corruption in the soul, grace, the younger, shall certainly get the upper hand at last.
III. That when they were born there was a great difference between them, which served to confirm what had been foretold (v. 23), was presage of the accomplishment of it, and served greatly to illustrate the type.
1. There was a great difference in their bodies, v. 25. Esau, when he was born, was rough and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children. Note, (1.) The difference of men's capacities, and consequently of their condition in the world, arises very much from the difference of their natural constitution; some are plainly designed by nature for activity and honour, others as manifestly marked for obscurity. This instance of the divine sovereignty in the kingdom of providence may perhaps help to reconcile us to the doctrine of the divine sovereignty in the kingdom of grace. (2.) It is God's usual way to choose the weak things of the world, and to pass by the mighty, 1 Cor. i. 26, 27.
2. There was a manifest contest in their births. Esau, the stronger, came forth first; but Jacob's hand took hold of his heel, v. 26. This signified, (1.) Jacob's pursuit of the birthright and blessing; from the first, he reached forth to catch hold of it, and, if possible, to prevent his brother. (2.) His prevailing for it at last, that, in process of time, he should undermine his brother, and gain his point. This passage is referred to (Hos. xii. 8), and hence he had his name, Jacob, a supplanter.
3. They were very unlike in the temper of their minds, and the way of living they chose, v. 27. They soon appeared to be of very different dispositions. (1.) Esau was a man for this world. He was a man addicted to his sports, for he was a hunter; and a man who knew how to live by his wits, for he was a cunning hunter. Recreation was his business; he studied the art of it, and spent all his time in it. He never loved a book, nor cared for being within doors; but he was a man of the field, like Nimrod and Ishmael, all for the game, and never well but when he was upon the stretch in pursuit of it: in short, he set up for a gentleman and a soldier. (2.) Jacob was a man for the other world. He was not cut out for a statesman, nor did he affect to look great, but he was a plain man, dwelling in tents, an honest man that always meant well, and dealt fairly, that preferred the true delights of solitude and retirement to all the pretended pleasure of busy noisy sports: he dwelt in tents, [1.] As a shepherd. He was attached to that safe and silent employment of keeping sheep, to which also he bred up his children, ch. xlvi. 34. Or, [2.] As a student. He frequented the tents of Melchizedek, or Heber, as some understand it, to be taught by them divine things. And this was that son of Isaac on whom the covenant was entailed.
4. Their interest in the affections of their parents was likewise different. They had but these two children, and, it seems, one was the father's darling and the other the mother's, v. 28. (1.) Isaac, though he was not a stirring man himself (for when he went into the fields he went to meditate and pray, not to hunt), yet loved to have his son active. Esau knew how to please him, and showed a great respect for him, by treating him often with venison, which gained him the affections of the good old man, and won upon him more than one would have thought. (2.) Rebekah was mindful of the oracle of God, which had given the preference to Jacob, and therefore she preferred him in her love. And, if it be lawful for parents to make a difference between their children upon any account, doubtless Rebekah was in the right, that loved him whom God loved.
Adam Clarke: Commentary on the Bible - 1831
25:13: Nebajoth - From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelt in Arabia Petraea, and extended themselves on the east towards Arabia Deserta.
Kedar - The founder of the Cedreans, who dwelt near to the Nabatheans. The descendants of Kedar form a part of the Saracens.
Adbeel, and Mibsam - Where these were situated is not known.
Albert Barnes: Notes on the Bible - 1834
25:13-16
Nebaioth - Isa 60:7 is preserved in the Nabataei inhabiting Arabia Petraea, and extending far toward the East. "Kedar" Isa 21:17 appears in the Cedrei of Pliny (H. N. 5, 12) who dwell east of Petraea. "Adbeel Mibsam," and "Mishma are otherwise unknown. The last is connected with the Μαισαιμενεῖς Maisaimeneis of Ptol. (v. 7, 21). "Dumah" Isa 21:11 is probably Δούμεθα Doumetha (Ptol. vi. 19, 7) and Domata (Plin. H. N. 6, 32) and Dumat el-Jendel in Nejd and the Syrian desert. "Massa" may be preserved in the Μασανοὶ Masanoi of Ptolemy (v. 19, 2), northeast of Duma. "Hadar" is Hadad in Ch1 1:30, the Samaritan Pentateuch, Onkelos, perhaps the Septuagint, and many codices. It is supposed to be Χαττηνία Chatteenia (Polyb.), Attene, and to lie between Oman and Bahrein. "Tema" Job 6:19; Isa 21:14; Jer 25:23 lay on the borders of Nejd and the Syrian desert. "Jetur" remains in Ituraea, Jedur, northeast of the sea of Galilee. Some suppose the Druses descended from him. "Naphish" Ch1 6:19, Ch1 6:22 lay in the same quarter. "Kedemah" is otherwise unknown. "In their towns and in their castles." The former are unwalled collections of houses or perhaps tents; the latter, fortified keeps or encampments. "Twelve princes," one for each tribe, descended from his twelve sons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: the names: Ch1 1:29-31
Nebajoth: From Nebajoth sprang the Nabatheans, who inhabited Arabia Petraea; from Kedar, the Cedreans, who dwelt near the Nabatheans; and from Jetur, the Itureans, who inhabited a small tract of country east of Jordan, which afterwards belonged to Manasseh. Gen 36:3; Isa 60:7
Kedar: Psa 120:5; Sol 1:5; Isa 21:16, Isa 21:17, Isa 42:11
John Gill
25:13 And these are the names of the sons of Ishmael,.... After mentioned: by their names, according to their generations; which were imposed upon them at their birth, and are recited according to the order in which they were born, as follows:
the firstborn of Ishmael, Nebajoth: mentioned in Is 60:7; and from whence a people of the Arabs are called Nabathaeans, and their country Nabathaea. Josephus (i) says, that all the country from Euphrates to the Red sea is called the Nabatene country. The posterity of this man inhabited part of Arabia Deserta and of Arabia Petraea, even to the entrance of Arabia Felix. Strabo (k) reckons the Nabataeans among the Arabians, and calls Petra the metropolis of Arabia Petraea, Petra Nabataea, and Petra of the Arabian Nabataeans, who he says dwelt about Syria, and often made excursions into it; and observes, that their country is populous and abounds with pastures; hence the rams of Nebaioth, mentioned in Is 60:7; Pliny also (l) places them in Arabia, and says they inhabit the town called Petra, and that they border upon Syria.
And Kedar is the second son of Ishmael; and the posterity of this man and their country are reckoned in Arabia by Isaiah, Is 21:13; and they are so well known to be Arabians, that the Arabic language is most frequently, in Jewish writings, called the language of Kedar. These are the people whom Pliny (m) names Cedrei, and mentions them along with the Nabathaeans, as near unto them, and indeed they dwelt in the same country, Arabia Petraea, and in tents, living by pasturage, hence they are sometimes called Scenites; and mention is made of the tents of Kedar in Song 1:5; these are the Scenite Arabs, called Saracens by Ammianus Marcellinus (n). Two other sons of Ishmael follow:
and Adbeel and Mibsam; of whom no mention is made elsewhere, nor are there any traces of their names, unless the Agubeni, placed by Ptolemy (o) near Arabia Felix.
(i) Antiqu. l. 1. c. 12. sect. 4. (k) Geograph. l. 16. p. 528, 534, 536. (l) Nat. Hist. l. 5. c. 11. & l. 6. c. 28. & l. 12. c. 17. (m) lbid. l. 5. c. 11. (n) L. 22. p. 228. l. 23. p. 250. Ed. Vales. (o) Geograph. l. 5. c. 19.
25:1425:14: եւ Մասմա, եւ Իդումա, եւ Մասէ,
14 Մասմա, Իդումա, Մասէ,
14 Մասմա, Դումա, Մասսէ, Քոդադ,
եւ Մասմա եւ Իդումա եւ Մասէ:

25:14: եւ Մասմա, եւ Իդումա, եւ Մասէ,
14 Մասմա, Իդումա, Մասէ,
14 Մասմա, Դումա, Մասսէ, Քոդադ,
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25:1414: Мишма, Дума, Масса,
25:14 καὶ και and; even Μασμα μασμα and; even Ιδουμα ιδουμα and; even Μασση μασση Massē; Massi
25:14 וּ û וְ and מִשְׁמָ֥ע mišmˌāʕ מִשְׁמָע Mishma וְ wᵊ וְ and דוּמָ֖ה ḏûmˌā דּוּמָה Dumah וּ û וְ and מַשָּֽׂא׃ maśśˈā מַשָּׂא Massa
25:14. Masma quoque et Duma et MassaAnd Masma, and Duma, and Massa,
14. and Mishma, and Dumah, and Massa;
25:14. likewise Mishma, and Dumah, and Massa,
25:14. And Mishma, and Dumah, and Massa,
And Mishma, and Dumah, and Massa:

14: Мишма, Дума, Масса,
25:14
καὶ και and; even
Μασμα μασμα and; even
Ιδουμα ιδουμα and; even
Μασση μασση Massē; Massi
25:14
וּ û וְ and
מִשְׁמָ֥ע mišmˌāʕ מִשְׁמָע Mishma
וְ wᵊ וְ and
דוּמָ֖ה ḏûmˌā דּוּמָה Dumah
וּ û וְ and
מַשָּֽׂא׃ maśśˈā מַשָּׂא Massa
25:14. Masma quoque et Duma et Massa
And Masma, and Duma, and Massa,
25:14. likewise Mishma, and Dumah, and Massa,
25:14. And Mishma, and Dumah, and Massa,
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Adam Clarke: Commentary on the Bible - 1831
25:14: Mishma, and Dumah, and Massa - Where the first and last of these settled is not known; but it is probable that Dumah gave his name to a place called Dumah in Arabia. See a prophecy concerning this place, Isa 21:11 (note), from which we find that it was in the vicinity of Mount Seir.
These three names have passed into a proverb among the Hebrews, because of their signification. משמע mishma signifies Hearing; דומה dumah, Silence; and משא massa, Patience. Hence, "Hear much, say little, and bear much," tantamount to the famous maxim of the Stoics, Ανεχου και απεχου, "Sustain and abstain," is supposed to be the spirit of the original words.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: Dumah: Isa 21:11, Isa 21:16
John Gill
25:14 And Mishma, and Dumah, and Massa. Of Mishma and Massa, and of their posterity, there is not anything said elsewhere, unless the Masani, Ptolemy (p) places near Arabia Felix, came from Massa. Dumah seems to be the same Isaiah speaks of in Gen 21:11; and in Arabia Deserta, where some of Ishmael's posterity settled, is a place called Dumaetha, by Ptolemy (q), which perhaps had its name from this son of his. The Targum of Jonathan translates these three names,"hearing, silence, and patience;''which the Jews use as a proverb, when they would signify that there are some things to be heard and not spoken of, and to be patiently borne. If Ishmael had in view to teach such lessons by the names he gave his children, he will seem to be a better man than he is usually thought to be.
(p) Georaph. l. 16. p. 528. 534. 536. (q) lbid.
25:1525:15: եւ Քողդադ, եւ Թեմա, եւ Յետուր, եւ Նափէս, եւ Կեդմա։
15 Քոլդադ, Թեմա, Յետուր, Նափէս եւ Կեդմա:
15 Թեմա, Յետուր, Նափէս ու Կեդմա։
եւ Քողդադ եւ Թեմա եւ Յետուր եւ Նափէս եւ Կեդմա:

25:15: եւ Քողդադ, եւ Թեմա, եւ Յետուր, եւ Նափէս, եւ Կեդմա։
15 Քոլդադ, Թեմա, Յետուր, Նափէս եւ Կեդմա:
15 Թեմա, Յետուր, Նափէս ու Կեդմա։
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25:1515: Хадад, Фема, Иетур, Нафиш и Кедма.
25:15 καὶ και and; even Χοδδαδ χοδδαδ and; even Θαιμαν θαιμαν and; even Ιετουρ ιετουρ and; even Ναφες ναφες and; even Κεδμα κεδμα Kedma; Kethma
25:15 חֲדַ֣ד ḥᵃḏˈaḏ חֲדַד Hadad וְ wᵊ וְ and תֵימָ֔א ṯêmˈā תֵּימָא Tema יְט֥וּר yᵊṭˌûr יְטוּר Jetur נָפִ֖ישׁ nāfˌîš נָפִישׁ Naphish וָ wā וְ and קֵֽדְמָה׃ qˈēḏᵊmā קֵדְמָה Kedemah
25:15. Adad et Thema Itur et Naphis et CedmaHadar, and Thema, and Jethur, and Naphis, and Cedma.
15. Hadad, and Tema, Jetur, Naphish, and Kedemah:
25:15. Hadad, and Tema, and Jetur, and Naphish, and Kedemah.
25:15. Hadar, and Tema, Jetur, Naphish, and Kedemah:
Hadar, and Tema, Jetur, Naphish, and Kedemah:

15: Хадад, Фема, Иетур, Нафиш и Кедма.
25:15
καὶ και and; even
Χοδδαδ χοδδαδ and; even
Θαιμαν θαιμαν and; even
Ιετουρ ιετουρ and; even
Ναφες ναφες and; even
Κεδμα κεδμα Kedma; Kethma
25:15
חֲדַ֣ד ḥᵃḏˈaḏ חֲדַד Hadad
וְ wᵊ וְ and
תֵימָ֔א ṯêmˈā תֵּימָא Tema
יְט֥וּר yᵊṭˌûr יְטוּר Jetur
נָפִ֖ישׁ nāfˌîš נָפִישׁ Naphish
וָ וְ and
קֵֽדְמָה׃ qˈēḏᵊmā קֵדְמָה Kedemah
25:15. Adad et Thema Itur et Naphis et Cedma
Hadar, and Thema, and Jethur, and Naphis, and Cedma.
25:15. Hadad, and Tema, and Jetur, and Naphish, and Kedemah.
25:15. Hadar, and Tema, Jetur, Naphish, and Kedemah:
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Adam Clarke: Commentary on the Bible - 1831
25:15: Hadar - This name should be read Hadad as in Ch1 1:30. This reading is supported by more than three hundred MSS., versions, and printed editions. See Clarke at Gen 25:18 (note).
Tema - Supposed to be a place in Arabia Deserta, the same of which Job speaks, Job 6:19.
Jetur - From whom came the Itureans, who occupied a small tract of country beyond Jordan, which was afterwards possessed by the half-tribe of Manasseh.
Naphish - These are evidently the same people mentioned Ch1 5:19, who, with the Itureans and the people of Nadab, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh.
Kedemah - Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deu 2:26. I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Pentateuch little is known; nor of their places of settlement have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labor. Those who wish to enter into discussions of this nature must consult Bochart's Geographia Sacra, Calmet, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: Hadar: or, Hadad, More than 300 manuscripts and printed editions read Hadad, as in Ch1 1:30.
Tema: Ch1 5:19; Job 2:11
Naphish: These are evidently the same people mentioned in Ch1 5:19, who, with the Itureans, assisted the Hagarenes against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half-tribe of Manasseh.
John Gill
25:15 Hadar and Tema,.... From the first of these the city Adra in Arabia Petraea, and from the other the city Themma in Arabia Deserta, both mentioned by Ptolemy (r), may be thought to have their names; or the city Adari and the Athritae in Arabia Felix (s); and the inhabitants of the land of Tema are mentioned as Arabians, Is 21:13; and Pliny (t) speaks of a people called Thimaneans, whom he says the ancients joined to the Nabathaeans: the troops of Tema mentioned in Job were of this people, Job 6:19; and Eliphaz the Temanite, Job 2:11, is thought by some not to be the descendant of Teman the grandson of Esau, but to be of this man's people and country. The three last sons follow:
Jetur, Naphish, and Kedemah; the two first of these are reckoned among the Hagarites, as the Ishmaelites were sometimes called, 1Chron 5:19; from Jetur came the Itureans, whom Pliny (u) places in Coelesyria; and their country Iturea is reckoned by Strabo (w) along with Arabia; and the Ithyreans with Virgil (x) are famous for their bows, as Ishmael and his posterity were for archery in all ages, and still are; see Gill on Gen 21:20. As for the posterity of Naphish and Kedomah, we have no account elsewhere, nor any traces of their names, unless those of the latter should be meant by the men of the east, or the men of Kedem, Jer 49:28, which is not improbable, since they are mentioned with the posterity of Kedar the second son of Ishmael; and the Nubaeans by Lebanon may be from Naphish.
(r) Geograph. l. 5. c. 17, 19. (s) Ibid. l. 6. c. 7. (t) Nat. Hist. l. 6. c. 28. (u) Nat. Hist. l. 5. c. 23. (w) Geograph. l. 16. p. 520. (x) Georgic. l. 2. ver. 448.
25:1625:16: Սոքա են որդիք Իսմայելի, եւ ա՛յս են անուանք նոցա ՚ի հանգրուանս իւրեանց, եւ ՚ի խորանս իւրեանց, երկոտասան իշխանք նոցա ըստ ազգաց իւրեանց[214]։ [214] Այլք. Եւ այս անուանք են։
16 Սրանք են Իսմայէլի որդիները, եւ սրանք են նրանց անուններն ըստ իրենց բնակավայրերի եւ իրենց վրանների, նրանց տասներկու իշխաններն ըստ իրենց ցեղերի:
16 Ասոնք են Իսմայէլին որդիները։ Իրենց վրաններովն ու իրենց գիւղերովը իրենց անունները ասոնք են. իրենց ազգերուն համեմատ տասներկու իշխաններ էին։
Սոքա են որդիք Իսմայելի, եւ այս անուանք են նոցա ի հանգրուանս իւրեանց եւ ի խորանս իւրեանց, երկոտասան իշխանք նոցա ըստ ազգաց իւրեանց:

25:16: Սոքա են որդիք Իսմայելի, եւ ա՛յս են անուանք նոցա ՚ի հանգրուանս իւրեանց, եւ ՚ի խորանս իւրեանց, երկոտասան իշխանք նոցա ըստ ազգաց իւրեանց[214]։
[214] Այլք. Եւ այս անուանք են։
16 Սրանք են Իսմայէլի որդիները, եւ սրանք են նրանց անուններն ըստ իրենց բնակավայրերի եւ իրենց վրանների, նրանց տասներկու իշխաններն ըստ իրենց ցեղերի:
16 Ասոնք են Իսմայէլին որդիները։ Իրենց վրաններովն ու իրենց գիւղերովը իրենց անունները ասոնք են. իրենց ազգերուն համեմատ տասներկու իշխաններ էին։
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25:1616: Сии суть сыны Измаиловы, и сии имена их, в селениях их, в кочевьях их. [Это] двенадцать князей племен их.
25:16 οὗτοί ουτος this; he εἰσιν ειμι be οἱ ο the υἱοὶ υιος son Ισμαηλ ισμαηλ and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable αὐτῶν αυτος he; him ἐν εν in ταῖς ο the σκηναῖς σκηνη tent αὐτῶν αυτος he; him καὶ και and; even ἐν εν in ταῖς ο the ἐπαύλεσιν επαυλις lodge αὐτῶν αυτος he; him δώδεκα δωδεκα twelve ἄρχοντες αρχων ruling; ruler κατὰ κατα down; by ἔθνη εθνος nation; caste αὐτῶν αυτος he; him
25:16 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these הֵ֞ם hˈēm הֵם they בְּנֵ֤י bᵊnˈê בֵּן son יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael וְ wᵊ וְ and אֵ֣לֶּה ʔˈēlleh אֵלֶּה these שְׁמֹתָ֔ם šᵊmōṯˈām שֵׁם name בְּ bᵊ בְּ in חַצְרֵיהֶ֖ם ḥaṣrêhˌem חָצֵר court וּ û וְ and בְ vᵊ בְּ in טִֽירֹתָ֑ם ṭˈîrōṯˈām טִירָה encampment שְׁנֵים־ šᵊnêm- שְׁנַיִם two עָשָׂ֥ר ʕāśˌār עָשָׂר -teen נְשִׂיאִ֖ם nᵊśîʔˌim נָשִׂיא chief לְ lᵊ לְ to אֻמֹּתָֽם׃ ʔummōṯˈām אֻמָּה clan
25:16. isti sunt filii Ismahel et haec nomina per castella et oppida eorum duodecim principes tribuum suarumThese are the sons of Ismael: and these are their names by their castles and towns, twelve princes of their tribes.
16. these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations.
25:16. These are the sons of Ishmael. And these are their names throughout their fortresses and towns: the twelve princes of their tribes.
25:16. These [are] the sons of Ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations.
These [are] the sons of Ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations:

16: Сии суть сыны Измаиловы, и сии имена их, в селениях их, в кочевьях их. [Это] двенадцать князей племен их.
25:16
οὗτοί ουτος this; he
εἰσιν ειμι be
οἱ ο the
υἱοὶ υιος son
Ισμαηλ ισμαηλ and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
αὐτῶν αυτος he; him
ἐν εν in
ταῖς ο the
σκηναῖς σκηνη tent
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
ταῖς ο the
ἐπαύλεσιν επαυλις lodge
αὐτῶν αυτος he; him
δώδεκα δωδεκα twelve
ἄρχοντες αρχων ruling; ruler
κατὰ κατα down; by
ἔθνη εθνος nation; caste
αὐτῶν αυτος he; him
25:16
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
הֵ֞ם hˈēm הֵם they
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׁמָעֵאל֙ yišmāʕēl יִשְׁמָעֵאל Ishmael
וְ wᵊ וְ and
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
שְׁמֹתָ֔ם šᵊmōṯˈām שֵׁם name
בְּ bᵊ בְּ in
חַצְרֵיהֶ֖ם ḥaṣrêhˌem חָצֵר court
וּ û וְ and
בְ vᵊ בְּ in
טִֽירֹתָ֑ם ṭˈîrōṯˈām טִירָה encampment
שְׁנֵים־ šᵊnêm- שְׁנַיִם two
עָשָׂ֥ר ʕāśˌār עָשָׂר -teen
נְשִׂיאִ֖ם nᵊśîʔˌim נָשִׂיא chief
לְ lᵊ לְ to
אֻמֹּתָֽם׃ ʔummōṯˈām אֻמָּה clan
25:16. isti sunt filii Ismahel et haec nomina per castella et oppida eorum duodecim principes tribuum suarum
These are the sons of Ismael: and these are their names by their castles and towns, twelve princes of their tribes.
25:16. These are the sons of Ishmael. And these are their names throughout their fortresses and towns: the twelve princes of their tribes.
25:16. These [are] the sons of Ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations.
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Adam Clarke: Commentary on the Bible - 1831
25:16: These are their names - By which their descendants were called. Their towns - places of encampment in the wilderness, such as have been used by the Arabs from the remotest times. Their castles, טירתם tirotham, their towers, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: castles: The word tiroth, rendered "castles," is supposed by some to denote here "towers," fortified rocks, or mountain-tops, and fastnesses of various kinds in woods and hilly countries; but it rather means, "shepherds' cots," surrounded by sufficient enclosures to pRev_ent the cattle from straying, as the cognate Syriac word teyaro, and Arabic tawar, signify "a sheep-fold."
twelve: Gen 17:20, Gen 17:23
John Gill
25:16 These are the sons of Ishmael,.... The twelve before mentioned, Gen 25:13,
these are their names, by their towns and by their castles; their towns and their castles being called after their names, some of which we are able to trace at this distance, as the above notes show:
twelve princes according to their nations; these were princes, or heads of tribes, and there were twelve of them, and continued so, see Gen 17:20; where is the prophecy, and here an accomplishment of it.
25:1725:17: Եւ ա՛յս են ամք կենաց Իսմայելի, հարիւր երեսուն եւ եւթն ամ. եւ պակասեալ մեռաւ, եւ յաւելաւ յազգ իւր։
17 Իսմայէլն ապրեց հարիւր երեսունեօթը տարի: Նա հոգին աւանդեց ու մեռաւ եւ գնաց միացաւ իր նախնիներին:
17 Իսմայէլի կեանքին օրերը հարիւր երեսունըեօթը տարի եղան եւ իր հոգին աւանդելով մեռաւ ու իր ժողովուրդին խառնուեցաւ։
Եւ այս են ամք կենաց Իսմայելի, հարեւր երեսուն եւ եւթն ամ. եւ պակասեալ մեռաւ, եւ յաւելաւ յազգ իւր:

25:17: Եւ ա՛յս են ամք կենաց Իսմայելի, հարիւր երեսուն եւ եւթն ամ. եւ պակասեալ մեռաւ, եւ յաւելաւ յազգ իւր։
17 Իսմայէլն ապրեց հարիւր երեսունեօթը տարի: Նա հոգին աւանդեց ու մեռաւ եւ գնաց միացաւ իր նախնիներին:
17 Իսմայէլի կեանքին օրերը հարիւր երեսունըեօթը տարի եղան եւ իր հոգին աւանդելով մեռաւ ու իր ժողովուրդին խառնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:1717: Лет же жизни Измаиловой было сто тридцать семь лет; и скончался он, и умер, и приложился к народу своему.
25:17 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ἔτη ετος year τῆς ο the ζωῆς ζωη life; vitality Ισμαηλ ισμαηλ hundred τριάκοντα τριακοντα thirty ἑπτὰ επτα seven ἔτη ετος year καὶ και and; even ἐκλιπὼν εκλειπω leave off; cease ἀπέθανεν αποθνησκω die καὶ και and; even προσετέθη προστιθημι add; continue πρὸς προς to; toward τὸ ο the γένος γενος family; class αὐτοῦ αυτος he; him
25:17 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these שְׁנֵי֙ šᵊnˌê שָׁנָה year חַיֵּ֣י ḥayyˈê חַיִּים life יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred שָׁנָ֛ה šānˈā שָׁנָה year וּ û וְ and שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֖ה šānˌā שָׁנָה year וְ wᵊ וְ and שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֑ים šānˈîm שָׁנָה year וַ wa וְ and יִּגְוַ֣ע yyiḡwˈaʕ גוע expire וַ wa וְ and יָּ֔מָת yyˈāmoṯ מות die וַ wa וְ and יֵּאָ֖סֶף yyēʔˌāsef אסף gather אֶל־ ʔel- אֶל to עַמָּֽיו׃ ʕammˈāʸw עַם people
25:17. anni vitae Ismahel centum triginta septem deficiens mortuus est et adpositus ad populum suumAnd the years of Ismael's life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.
17. And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
25:17. And the years of the life of Ishmael that passed were one hundred and thirty-seven. And declining, he died and was placed with his people.
25:17. And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people:

17: Лет же жизни Измаиловой было сто тридцать семь лет; и скончался он, и умер, и приложился к народу своему.
25:17
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ἔτη ετος year
τῆς ο the
ζωῆς ζωη life; vitality
Ισμαηλ ισμαηλ hundred
τριάκοντα τριακοντα thirty
ἑπτὰ επτα seven
ἔτη ετος year
καὶ και and; even
ἐκλιπὼν εκλειπω leave off; cease
ἀπέθανεν αποθνησκω die
καὶ και and; even
προσετέθη προστιθημι add; continue
πρὸς προς to; toward
τὸ ο the
γένος γενος family; class
αὐτοῦ αυτος he; him
25:17
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
שְׁנֵי֙ šᵊnˌê שָׁנָה year
חַיֵּ֣י ḥayyˈê חַיִּים life
יִשְׁמָעֵ֔אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael
מְאַ֥ת mᵊʔˌaṯ מֵאָה hundred
שָׁנָ֛ה šānˈā שָׁנָה year
וּ û וְ and
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֖ה šānˌā שָׁנָה year
וְ wᵊ וְ and
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֑ים šānˈîm שָׁנָה year
וַ wa וְ and
יִּגְוַ֣ע yyiḡwˈaʕ גוע expire
וַ wa וְ and
יָּ֔מָת yyˈāmoṯ מות die
וַ wa וְ and
יֵּאָ֖סֶף yyēʔˌāsef אסף gather
אֶל־ ʔel- אֶל to
עַמָּֽיו׃ ʕammˈāʸw עַם people
25:17. anni vitae Ismahel centum triginta septem deficiens mortuus est et adpositus ad populum suum
And the years of Ismael's life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.
25:17. And the years of the life of Ishmael that passed were one hundred and thirty-seven. And declining, he died and was placed with his people.
25:17. And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: «Они жили от Хавилы до Сура…» Основываясь на этих географических указаниях, а равно как и на предшествующем контексте (10:29: и 17:7), территорию измаильтян мы должны будем определить по берегу Персидского залива и в горной части Аравийского полуострова.

Молитва Исаака о разрешении неплодства Ревекки.
Albert Barnes: Notes on the Bible - 1834
25:17-18
Ishmael dies at the age of a hundred and thirty-seven. "From Havilah," on the borders of Arabia Petraea and Felix. "Unto Shur," on the borders of Arabia and Egypt. This was the original seat of the Ishmaelites, from which they wandered far into Arabia. "In the presence of all his brethren" - the descendants of Abraham by Sarah and Keturah, those of Lot, and the Egyptians who were his brethren or near kindred by his mother and wife. "He had fallen" into the lot of his inheritance. Thus was fulfilled the prediction uttered before his birth Gen 16:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: am 2231, bc 1773
these are: Gen 25:7, Gen 25:8
gathered: Gen 15:15
Geneva 1599
25:17 And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his (f) people.
(f) Who dwelt among the Arabians, and were separate from the blessed seed.
John Gill
25:17 And these are the years of the life of Ishmael, an hundred and thirty and seven years,.... one hundred and thirty seven years old. So that he lived forty eight years after the death of Abraham, Gen 25:8; and, though he did not live to be so old as he, yet it was a considerable age he attained unto; see Gill on Gen 25:7,
and he gave up the ghost and died, and was gathered unto his people; some of the same expressions being used of him as of his father, Gen 25:8, have led some to conclude that he was a penitent and died a good man, and was gathered to the same people; but these phrases are used both of good and bad men.
John Wesley
25:17 He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, Gen 17:18. O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do?
25:1825:18: Եւ բնակեցաւ յԵւիլայ մինչեւ ցՍուր որ է յանդիման Եգիպտոսի, մինչեւ ՚ի գալ յԱսորեստանեայս. յանդիման ամենայն եղբարց իւրոց բնակեցաւ[215]։[215] Ոմանք. Եւ բնակեցաւ յԻւզայ մինչեւ ցՍուր։
18 Նա բնակութիւն հաստատեց Եւիլայից մինչեւ Սուր, որը գտնւում է Եգիպտոսի դիմաց, մինչեւ Ասորեստանի սահմանները: Նա բնակուեց իր բոլոր եղբայրների դէմ յանդիման:
18 Եւ Իսմայելացիները բնակեցան Եւիլայէ մինչեւ Սուր, որ Եգիպտոսի դիմաց Ասորեստան երթալու ճամբուն վրայ է. բոլոր իր եղբայրներուն առջեւ բնակեցաւ*։
Եւ բնակեցաւ յԵւիլայ մինչեւ ցՍուր որ է յանդիման Եգիպտոսի, մինչեւ ի գալ յԱսորեստանեայս. յանդիման ամենայն եղբարց իւրոց բնակեցաւ:

25:18: Եւ բնակեցաւ յԵւիլայ մինչեւ ցՍուր որ է յանդիման Եգիպտոսի, մինչեւ ՚ի գալ յԱսորեստանեայս. յանդիման ամենայն եղբարց իւրոց բնակեցաւ[215]։
[215] Ոմանք. Եւ բնակեցաւ յԻւզայ մինչեւ ցՍուր։
18 Նա բնակութիւն հաստատեց Եւիլայից մինչեւ Սուր, որը գտնւում է Եգիպտոսի դիմաց, մինչեւ Ասորեստանի սահմանները: Նա բնակուեց իր բոլոր եղբայրների դէմ յանդիման:
18 Եւ Իսմայելացիները բնակեցան Եւիլայէ մինչեւ Սուր, որ Եգիպտոսի դիմաց Ասորեստան երթալու ճամբուն վրայ է. բոլոր իր եղբայրներուն առջեւ բնակեցաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
25:1818: Они жили от Хавилы до Сура, что пред Египтом, как идешь к Ассирии. Они поселились пред лицем всех братьев своих.
25:18 κατῴκησεν κατοικεω settle δὲ δε though; while ἀπὸ απο from; away Ευιλατ ευιλατ till; until Σουρ σουρ who; what ἐστιν ειμι be κατὰ κατα down; by πρόσωπον προσωπον face; ahead of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἕως εως till; until ἐλθεῖν ερχομαι come; go πρὸς προς to; toward Ἀσσυρίους ασσυριος down; by πρόσωπον προσωπον face; ahead of πάντων πας all; every τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him κατῴκησεν κατοικεω settle
25:18 וַ wa וְ and יִּשְׁכְּנ֨וּ yyiškᵊnˌû שׁכן dwell מֵֽ mˈē מִן from חֲוִילָ֜ה ḥᵃwîlˈā חֲוִילָה Havilah עַד־ ʕaḏ- עַד unto שׁ֗וּר šˈûr שׁוּר Shur אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face כָל־ ḵol- כֹּל whole אֶחָ֖יו ʔeḥˌāʸw אָח brother נָפָֽל׃ פ nāfˈāl . f נפל fall
25:18. habitavit autem ab Evila usque Sur quae respicit Aegyptum introeuntibus Assyrios coram cunctis fratribus suis obiitAnd he dwelt from Hevila as far as Sur, which looketh towards Egypt, to them that go towards the Assyrians. He died in the presence of all his brethren.
18. And they dwelt from Havilah unto Shur that is before Egypt, as thou goest toward Assyria: he abode in the presence of all his brethren.
25:18. Now he had lived from Havilah as far as Shur, which overlooks Egypt as it approaches the Assyrians. He passed away in the sight of all his brothers.
25:18. And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died in the presence of all his brethren.
And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died in the presence of all his brethren:

18: Они жили от Хавилы до Сура, что пред Египтом, как идешь к Ассирии. Они поселились пред лицем всех братьев своих.
25:18
κατῴκησεν κατοικεω settle
δὲ δε though; while
ἀπὸ απο from; away
Ευιλατ ευιλατ till; until
Σουρ σουρ who; what
ἐστιν ειμι be
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἕως εως till; until
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
Ἀσσυρίους ασσυριος down; by
πρόσωπον προσωπον face; ahead of
πάντων πας all; every
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
κατῴκησεν κατοικεω settle
25:18
וַ wa וְ and
יִּשְׁכְּנ֨וּ yyiškᵊnˌû שׁכן dwell
מֵֽ mˈē מִן from
חֲוִילָ֜ה ḥᵃwîlˈā חֲוִילָה Havilah
עַד־ ʕaḏ- עַד unto
שׁ֗וּר šˈûr שׁוּר Shur
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בֹּאֲכָ֖ה bōʔᵃḵˌā בוא come
אַשּׁ֑וּרָה ʔaššˈûrā אַשּׁוּר Asshur
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
כָל־ ḵol- כֹּל whole
אֶחָ֖יו ʔeḥˌāʸw אָח brother
נָפָֽל׃ פ nāfˈāl . f נפל fall
25:18. habitavit autem ab Evila usque Sur quae respicit Aegyptum introeuntibus Assyrios coram cunctis fratribus suis obiit
And he dwelt from Hevila as far as Sur, which looketh towards Egypt, to them that go towards the Assyrians. He died in the presence of all his brethren.
25:18. Now he had lived from Havilah as far as Shur, which overlooks Egypt as it approaches the Assyrians. He passed away in the sight of all his brothers.
25:18. And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died in the presence of all his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:18: They dwelt from Havilah unto Shur - The descendants of Ishmael possessed all that country which extends from east to west, from Havilah on the Euphrates, near its junction with the Tigris, to the desert of Shur eastward of Egypt; and which extends along the isthmus of Suez, which separates the Red Sea from the Mediterranean.
As thou goest toward Assyria - "These words," says Calmet, "may refer either to Egypt, to Shur, or to Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petraea, and in passing by the country of Havilah. I know not," adds he, "whether Ashshurah in the text may not mark out rather the Asshurim descended from Keturah, than the Assyrians, who were the descendants of Asshur the son of Shem."
He died in the presence of all his brethren - The original will not well bear this translation. In Gen 25:17 it is said, He gave up the ghost and died, and was gathered to his people. Then follows the account of the district occupied by the Ishmaelites, at the conclusion of which it is added על פני כל אחיו נפל al peney col echaiv naphal, "It (the lot or district) Fell (or was divided to him) in the presence of all his brethren:" and this was exactly agreeable to the promise of God, Gen 16:12, He shall dwell in the presence of all his brethren; and to show that this promise had been strictly fulfilled, it is here remarked that his lot or inheritance was assigned him by Divine Providence, contiguous to that of the other branches of the family. The same word, נפל naphal, is used Jos 23:4, for to divide by lot.
On the subject of writing the same proper name variously in our common Bibles, the following observations and tables will not be unacceptable to the reader. "Men who have read their Bible with care," says Dr. Kennicott, "must have remarked that the name of the same person is often expressed differently in different places. Indeed the variation is sometimes so great that we can scarcely persuade ourselves that one and the same person is really meant. A uniform expression of proper names is diligently attended to in other books: perhaps in every other book, except the Old Testament. But here we find strange variety in the expression, and consequently great confusion: and indeed there is scarcely any one general source of error which calls for more careful correction than the same proper names now wrongly expressed. I shall add here, from the Pentateuch, some proper names which are strangely varied: first, twenty-three names expressed differently in the Hebrew text itself, and seventeen of them in our English translation; and then thirty-one names expressed uniformly in the Hebrew yet differently in the English.
"Nothing can be more clear than that these fifty-four proper names (at least the far greater part of them) should be expressed with the very same letters, in the places where they are now different. In the second list, instances 6, 10, and 13, have been corrected and expressed uniformly in the English Bible printed at Oxford in 1769. And surely the same justice in the translation should be done to the rest of these proper names, and to all others through the Bible; at least, where the original words are now properly the same. Who would not wonder at seeing the same persons named both Simon and Shimon, Richard and Ricard? And can we then admit here both Seth and Sheth, Rachel and Rahel? Again: whoever could admit (as above) both Gaza and Azzak, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short, in a history far more interesting than any other, the names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will think lightly of this advice of Origen, Contemnenda non est accurata circa Nomina diligentia ei, qui volurit probe intelligere sanctas literas? No person who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attention to the proper names." - Kennicott's Remarks.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: Havilah: Gen 2:11, Gen 10:7, Gen 10:29, Gen 20:1, Gen 21:14, Gen 21:21
as thou: Gen 13:10
toward: Kg2 23:29; Isa 19:23, Isa 19:24
died: Heb. fell, Gen 14:10; Psa 78:64
in the: Gen 16:12
Geneva 1599
25:18 And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died (g) in the presence of all his brethren.
(g) He means that his lot fell to dwell among his brethren as the angel promised.
John Gill
25:18 And they dwelt from Havilah unto Shur,.... That is, the posterity of Ishmael, whose country reached from one place to the other; not from India to Chaluza, as the Targums of Jonathan and Jerusalem; but the extent is that vast desert of Arabia, which eastward was called the wilderness of Havilah, and westward the wilderness of Shur; so that they inhabited it from east to west:
that is before Egypt, as thou goest to Assyria; which last place was over against Egypt, and bordered on that part where lies the way to the land of Assyria:
and he died in the presence of all his brethren; they being present when he died, or in peace with them, in all prosperity along with them: but since his death is spoken of before, and here the situation of his posterity, the words may be read, "it fell (y) in the presence of his brethren"; his lot, or the habitation of his posterity fell by lot between his brethren the Egyptians on one side of him, and the Israelites on the other; or between the sons of Keturah on the east, and the posterity of Isaac on the west.
(y) "cecidit habitatio ipsi", Schmidt; "cecidit sors ejus", Aben Ezra, Kimchi, Ben Gersom, and Ben Melech.
Robert Jamieson, A. R. Fausset and David Brown
25:18 DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
he died--rather, "it [their lot] fell" in the presence of his brethren (compare Gen 16:12).
25:1925:19: Եւ ա՛յս են ծնունդք Իսահակայ որդւոյ Աբրաամու. Աբրաամ ծնաւ զԻսահակ։
19 Սրանք են Աբրահամի որդի Իսահակի սերունդները. Աբրահամը ծնեց Իսահակին:
19 Եւ Աբրահամի որդիին Իսահակին ծնունդները ասոնք են. Աբրահամ ծնաւ Իսահակը։
Եւ այս են ծնունդք Իսահակայ որդւոյ Աբրահամու. Աբրահամ ծնաւ զԻսահակ:

25:19: Եւ ա՛յս են ծնունդք Իսահակայ որդւոյ Աբրաամու. Աբրաամ ծնաւ զԻսահակ։
19 Սրանք են Աբրահամի որդի Իսահակի սերունդները. Աբրահամը ծնեց Իսահակին:
19 Եւ Աբրահամի որդիին Իսահակին ծնունդները ասոնք են. Աբրահամ ծնաւ Իսահակը։
zohrab-1805▾ eastern-1994▾ western am▾
25:1919: Вот родословие Исаака, сына Авраамова. Авраам родил Исаака.
25:19 καὶ και and; even αὗται ουτος this; he αἱ ο the γενέσεις γενεσις nativity; manner of birth Ισαακ ισαακ Isaak τοῦ ο the υἱοῦ υιος son Αβρααμ αβρααμ Abraam; Avraam Αβρααμ αβρααμ Abraam; Avraam ἐγέννησεν γενναω father; born τὸν ο the Ισαακ ισαακ Isaak
25:19 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these תֹּולְדֹ֥ת tôlᵊḏˌōṯ תֹּולֵדֹות generations יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac בֶּן־ ben- בֵּן son אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
25:19. hae quoque sunt generationes Isaac filii Abraham Abraham genuit IsaacThese also are the generations of Isaac the son of Abraham: Abraham begot Isaac:
19. And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:
25:19. Likewise, these are the generations of Isaac, the son of Abraham. Abraham conceived Isaac,
25:19. And these [are] the generations of Isaac, Abraham’s son: Abraham begat Isaac:
And these [are] the generations of Isaac, Abraham' s son: Abraham begat Isaac:

19: Вот родословие Исаака, сына Авраамова. Авраам родил Исаака.
25:19
καὶ και and; even
αὗται ουτος this; he
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Ισαακ ισαακ Isaak
τοῦ ο the
υἱοῦ υιος son
Αβρααμ αβρααμ Abraam; Avraam
Αβρααμ αβρααμ Abraam; Avraam
ἐγέννησεν γενναω father; born
τὸν ο the
Ισαακ ισαακ Isaak
25:19
וְ wᵊ וְ and
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
תֹּולְדֹ֥ת tôlᵊḏˌōṯ תֹּולֵדֹות generations
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
בֶּן־ ben- בֵּן son
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
25:19. hae quoque sunt generationes Isaac filii Abraham Abraham genuit Isaac
These also are the generations of Isaac the son of Abraham: Abraham begot Isaac:
25:19. Likewise, these are the generations of Isaac, the son of Abraham. Abraham conceived Isaac,
25:19. And these [are] the generations of Isaac, Abraham’s son: Abraham begat Isaac:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:19: These are the generations of Isaac - This is the history of Isaac and his family. Here the sixth section of the law begins, called תולדת יעחק toledoth yitschak; as the fifth, called חיי שרה chaiye Sarah, which begins with Genesis 23, ends at the preceding verse.
Albert Barnes: Notes on the Bible - 1834
25:19: - LIII. Birth of Esau and Jacob
20. פדן padā n, Paddan, "plowed field;" related: "cut, plow."
25. עשׂי ‛ ê ś â v, 'Esaw, "hairy, or made."
26. יעקב ya‛ ă qô b, Ja'aqob, "he shall take the heel."
27. תם tā m, "perfect, peaceful, plain." The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.
30. אדים 'ě dô m, Edom, "red."
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham's were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.

25:19-26
The birth of Esau and Jacob. "The son of forty years." Hence, we learn that Isaac was married the third year after his mother's death, when Abraham was in his hundred and fortieth year. "Bethuel the Aramaean." As Bethuel was a descendant of Arpakshad, not of Aram, he is here designated, not by his descent, but by his adopted country Aram. By descent he was a Kasdi or Kaldee. Sarah was barren for at least thirty years; Rebekah for nineteen years. This drew forth the prayer of Isaac in regard to his wife. The heir of promise was to be a child of prayer, and accordingly when the prayer ascended the fruit of the womb was given. Rebekah had unwonted sensations connected with her pregnancy. She said to herself, "If it be so," if I have conceived seed, "why am I thus," why this strange struggle within me? In the artlessness of her faith she goes to the Lord for an explanation. We are not informed in what way she consulted God, or how he replied. The expression, "she went to inquire of the Lord," implies that there was some place of worship and communion with God by prayer. We are not to suppose that she went to Abraham, or any other prophet, if such were then at hand, when we have no intimation of this in the text. Her communication with the Lord seems to have been direct. This passage conveys to us the intimation that there was now a fixed mode and perhaps place of inquiring at the Lord. The Lord answers the mother of the promised seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger than the other. The order of nature is to be Rev_ersed in them; for the older will serve the younger. Their struggles in the womb are a prelude to their future history.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: am 2108, bc 1896
Abraham: Ch1 1:32; Mat 1:2; Luk 3:34; Act 7:8
Carl Friedrich Keil and Franz Delitzsch
25:19
According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram, or more concisely Padan (Gen 48:7), "the flat, or flat land of Aram," for which Hosea uses "the field of Aram" (Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form.
The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham," "God of my father," etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9).
John Gill
25:19 And these are the generations of Isaac, Abraham's son,.... Moses, having given the genealogy of Ishmael and his posterity, returns to Isaac, the other son of Abraham, with whom and his children the following part of his history is chiefly, if not altogether concerned:
Abraham begat Isaac; for the further confirmation of his being his proper legitimate son this clause is added.
Robert Jamieson, A. R. Fausset and David Brown
25:19 HISTORY OF ISAAC. (Gen 25:19-34)
these are the generations--account of the leading events in his life.
25:2025:20: Եւ էր Իսահակ ամաց քառասնից յորժամ ա՛ռ զՌեբեկա զդուստր Բաթուելի Ասորւոյ, որ էր ՚ի Միջագետա՛ց Ասորւոց, զքոյր Լաբանու Ասորւոյ ի՛ւր ՚ի կնութեան։
20 Իսահակը քառասուն տարեկան էր, երբ ամուսնացաւ Ասորական Միջագետքում ապրող ասորի Բաթուէլի դուստր Ռեբեկայի հետ, որը ասորի Լաբանի քոյրն էր:
20 Իսահակ քառասուն տարեկան էր, երբ Միջագետքէն* Ասորի Բաթուէլին աղջիկը, Ասորի Լաբանին քոյրը Ռեբեկան իրեն կին առաւ։
Եւ էր Իսահակ ամաց քառասնից յորժամ առ զՌեբեկա զդուստր Բաթուելի Ասորւոյ, որ էր ի Միջագետաց Ասորւոց, զքոյր Լաբանու Ասորւոյ իւր ի կնութեան:

25:20: Եւ էր Իսահակ ամաց քառասնից յորժամ ա՛ռ զՌեբեկա զդուստր Բաթուելի Ասորւոյ, որ էր ՚ի Միջագետա՛ց Ասորւոց, զքոյր Լաբանու Ասորւոյ ի՛ւր ՚ի կնութեան։
20 Իսահակը քառասուն տարեկան էր, երբ ամուսնացաւ Ասորական Միջագետքում ապրող ասորի Բաթուէլի դուստր Ռեբեկայի հետ, որը ասորի Լաբանի քոյրն էր:
20 Իսահակ քառասուն տարեկան էր, երբ Միջագետքէն* Ասորի Բաթուէլին աղջիկը, Ասորի Լաբանին քոյրը Ռեբեկան իրեն կին առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2020: Исаак был сорока лет, когда он взял себе в жену Ревекку, дочь Вафуила Арамеянина из Месопотамии, сестру Лавана Арамеянина.
25:20 ἦν ειμι be δὲ δε though; while Ισαακ ισαακ Isaak ἐτῶν ετος year τεσσαράκοντα τεσσαρακοντα forty ὅτε οτε when ἔλαβεν λαμβανω take; get τὴν ο the Ρεβεκκαν ρεβεκκα Rebecca θυγατέρα θυγατηρ daughter Βαθουηλ βαθουηλ the Σύρου συρος Syros; Siros ἐκ εκ from; out of τῆς ο the Μεσοποταμίας μεσοποταμια Mesopotamia ἀδελφὴν αδελφη sister Λαβαν λαβαν the Σύρου συρος Syros; Siros ἑαυτῷ εαυτου of himself; his own γυναῖκα γυνη woman; wife
25:20 וַ wa וְ and יְהִ֤י yᵊhˈî היה be יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac בֶּן־ ben- בֵּן son אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year בְּ bᵊ בְּ in קַחְתֹּ֣ו qaḥtˈô לקח take אֶת־ ʔeṯ- אֵת [object marker] רִבְקָ֗ה rivqˈā רִבְקָה Rebekah בַּת־ baṯ- בַּת daughter בְּתוּאֵל֙ bᵊṯûʔˌēl בְּתוּאֵל [father of Laban] הָֽ hˈā הַ the אֲרַמִּ֔י ʔᵃrammˈî אֲרַמִּי Aramean מִ mi מִן from פַּדַּ֖ן ppaddˌan פַּדָּן [paddan], field? אֲרָ֑ם ʔᵃrˈām אֲרָם Aram אֲחֹ֛ות ʔᵃḥˈôṯ אָחֹות sister לָבָ֥ן lāvˌān לָבָן Laban הָ hā הַ the אֲרַמִּ֖י ʔᵃrammˌî אֲרַמִּי Aramean לֹ֥ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:20. qui cum quadraginta esset annorum duxit uxorem Rebeccam filiam Bathuel Syri de Mesopotamiam sororem LabanWho when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.
20. and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian of Paddan-aram, the sister of Laban the Syrian, to be his wife.
25:20. who, when he was forty years old, took Rebekah, the sister of Laban, the daughter of Bethuel the Syrian from Mesopotamia, as a wife.
25:20. And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan- aram, the sister to Laban the Syrian:

20: Исаак был сорока лет, когда он взял себе в жену Ревекку, дочь Вафуила Арамеянина из Месопотамии, сестру Лавана Арамеянина.
25:20
ἦν ειμι be
δὲ δε though; while
Ισαακ ισαακ Isaak
ἐτῶν ετος year
τεσσαράκοντα τεσσαρακοντα forty
ὅτε οτε when
ἔλαβεν λαμβανω take; get
τὴν ο the
Ρεβεκκαν ρεβεκκα Rebecca
θυγατέρα θυγατηρ daughter
Βαθουηλ βαθουηλ the
Σύρου συρος Syros; Siros
ἐκ εκ from; out of
τῆς ο the
Μεσοποταμίας μεσοποταμια Mesopotamia
ἀδελφὴν αδελφη sister
Λαβαν λαβαν the
Σύρου συρος Syros; Siros
ἑαυτῷ εαυτου of himself; his own
γυναῖκα γυνη woman; wife
25:20
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
בֶּן־ ben- בֵּן son
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֔ה šānˈā שָׁנָה year
בְּ bᵊ בְּ in
קַחְתֹּ֣ו qaḥtˈô לקח take
אֶת־ ʔeṯ- אֵת [object marker]
רִבְקָ֗ה rivqˈā רִבְקָה Rebekah
בַּת־ baṯ- בַּת daughter
בְּתוּאֵל֙ bᵊṯûʔˌēl בְּתוּאֵל [father of Laban]
הָֽ hˈā הַ the
אֲרַמִּ֔י ʔᵃrammˈî אֲרַמִּי Aramean
מִ mi מִן from
פַּדַּ֖ן ppaddˌan פַּדָּן [paddan], field?
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
אֲחֹ֛ות ʔᵃḥˈôṯ אָחֹות sister
לָבָ֥ן lāvˌān לָבָן Laban
הָ הַ the
אֲרַמִּ֖י ʔᵃrammˌî אֲרַמִּי Aramean
לֹ֥ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
25:20. qui cum quadraginta esset annorum duxit uxorem Rebeccam filiam Bathuel Syri de Mesopotamiam sororem Laban
Who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.
25:20. who, when he was forty years old, took Rebekah, the sister of Laban, the daughter of Bethuel the Syrian from Mesopotamia, as a wife.
25:20. And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:20: am 2148, bc 1856
when he: Gen 22:23, Gen 24:67
the Syrian: Gen 24:29, Gen 28:5, Gen 28:6, Gen 31:18, Gen 31:20, Gen 31:24, Gen 35:9; Deu 26:5; Luk 4:27
John Gill
25:20 And Isaac was forty years old when he took Rebekah to wife,.... Which was three years after the death of his mother; Isaac was born when she was ninety, and therefore must be thirty seven when she died. The Jews say Rebekah was but fourteen, though it is highly probable she was older; who is described as
the daughter of Bethuel the Syrian, of Padanaram; so called to distinguish it from other Arams, as Aram of Damascus, &c. this seems to be the same with Aram Naharaim, or Mesopotamia, which lay between the rivers Euphrates and Tigris; for Padan, as Jarchi observes from the Targum, signifies two; but rather, as he, and Aben Ezra, and others say, Padan in the Arabic language signifies a field; it here intends the field or country of Syria, as in Hos 12:12. Haran, in Syria or Mesopotamia, was the place where Bethuel and Laban lived, see Gen 28:5. Some traces of Padan in Mesopotamia are thought to be in the cities of Aphphadana and Aphadana, which are placed by Ptolemy (z) in that country. Moreover, Rebekah is also said to be
the sister to Laban the Syrian, the son of Bethuel, who are both called Syrians, because they now lived in Syria: otherwise they were originally Chaldees, being descended from Nahor the brother of Abraham, who both were of Ur of the Chaldees; so Jacob is called a Syrian, because he lived long in the same place, Deut 26:5.
(z) Geograph. l. 5. c. 18.
John Wesley
25:20 And Isaac was forty years old - Not much is related concerning Isaac, but what had reference to his father, while he lived, and to his sons afterward; for Isaac seems not to have been a man of action, nor much tried, but to have spent his day, in quietness and silence.
25:2125:21: Եւ աղաչէր Իսահակ զՏէր վասն Ռեբեկայ կնոջ իւրոյ՝ զի ամո՛ւլ էր։ Եւ լուա՛ւ նմա Աստուած. եւ յղեցաւ Ռեբեկա կին նորա[216]։ [216] Ոմանք. Եւ յղացաւ Ռեբեկա։
21 Իսահակն աղաչեց Տիրոջը իր կին Ռեբեկայի համար, որովհետեւ սա ամուլ էր: Աստուած լսեց նրան, եւ նրա կին Ռեբեկան յղիացաւ:
21 Իսահակ աղաչեց Տէրոջը իր կնոջ համար՝ ամուլ ըլլալուն պատճառով եւ Տէրը անոր աղաչանքը ընդունեց ու անոր կինը Ռեբեկան յղացաւ։
Եւ աղաչէր Իսահակ զՏէր վասն Ռեբեկայ կնոջ իւրոյ զի ամուլ էր: Եւ լուաւ նմա [338]Աստուած, եւ յղացաւ Ռեբեկա կին նորա:

25:21: Եւ աղաչէր Իսահակ զՏէր վասն Ռեբեկայ կնոջ իւրոյ՝ զի ամո՛ւլ էր։ Եւ լուա՛ւ նմա Աստուած. եւ յղեցաւ Ռեբեկա կին նորա[216]։
[216] Ոմանք. Եւ յղացաւ Ռեբեկա։
21 Իսահակն աղաչեց Տիրոջը իր կին Ռեբեկայի համար, որովհետեւ սա ամուլ էր: Աստուած լսեց նրան, եւ նրա կին Ռեբեկան յղիացաւ:
21 Իսահակ աղաչեց Տէրոջը իր կնոջ համար՝ ամուլ ըլլալուն պատճառով եւ Տէրը անոր աղաչանքը ընդունեց ու անոր կինը Ռեբեկան յղացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2121: И молился Исаак Господу о жене своей, потому что она была неплодна; и Господь услышал его, и зачала Ревекка, жена его.
25:21 ἐδεῖτο δεομαι petition δὲ δε though; while Ισαακ ισαακ Isaak κυρίου κυριος lord; master περὶ περι about; around Ρεβεκκας ρεβεκκα Rebecca τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him ὅτι οτι since; that στεῖρα στειρος barren ἦν ειμι be ἐπήκουσεν επακουω hear from δὲ δε though; while αὐτοῦ αυτος he; him ὁ ο the θεός θεος God καὶ και and; even ἔλαβεν λαμβανω take; get ἐν εν in γαστρὶ γαστηρ stomach; pregnant Ρεβεκκα ρεβεκκα Rebecca ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him
25:21 וַ wa וְ and יֶּעְתַּ֨ר yyeʕtˌar עתר entreat יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH לְ lᵊ לְ to נֹ֣כַח nˈōḵaḥ נֹכַח straightness אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman כִּ֥י kˌî כִּי that עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren הִ֑וא hˈiw הִיא she וַ wa וְ and יֵּעָ֤תֶר yyēʕˈāṯer עתר entreat לֹו֙ lˌô לְ to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant רִבְקָ֥ה rivqˌā רִבְקָה Rebekah אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
25:21. deprecatusque est Dominum pro uxore sua eo quod esset sterilis qui exaudivit eum et dedit conceptum RebeccaeAnd Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.
21. And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.
25:21. And Isaac beseeched the Lord on behalf of his wife, because she was barren. And he heard him, and he gave conception to Rebekah.
25:21. And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived.
And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived:

21: И молился Исаак Господу о жене своей, потому что она была неплодна; и Господь услышал его, и зачала Ревекка, жена его.
25:21
ἐδεῖτο δεομαι petition
δὲ δε though; while
Ισαακ ισαακ Isaak
κυρίου κυριος lord; master
περὶ περι about; around
Ρεβεκκας ρεβεκκα Rebecca
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
ὅτι οτι since; that
στεῖρα στειρος barren
ἦν ειμι be
ἐπήκουσεν επακουω hear from
δὲ δε though; while
αὐτοῦ αυτος he; him
ο the
θεός θεος God
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
Ρεβεκκα ρεβεκκα Rebecca
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
25:21
וַ wa וְ and
יֶּעְתַּ֨ר yyeʕtˌar עתר entreat
יִצְחָ֤ק yiṣḥˈāq יִצְחָק Isaac
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
כִּ֥י kˌî כִּי that
עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren
הִ֑וא hˈiw הִיא she
וַ wa וְ and
יֵּעָ֤תֶר yyēʕˈāṯer עתר entreat
לֹו֙ lˌô לְ to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תַּ֖הַר ttˌahar הרה be pregnant
רִבְקָ֥ה rivqˌā רִבְקָה Rebekah
אִשְׁתֹּֽו׃ ʔištˈô אִשָּׁה woman
25:21. deprecatusque est Dominum pro uxore sua eo quod esset sterilis qui exaudivit eum et dedit conceptum Rebeccae
And Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.
25:21. And Isaac beseeched the Lord on behalf of his wife, because she was barren. And he heard him, and he gave conception to Rebekah.
25:21. And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «И молился Исаак Господу о (Ревекке) жене своей…» «Митр. Филарет замечает, что самые благословенные рождения часто предшествуемы были неплодством: напр., рождение Исаака, Иакова, Иосифа, Симеона, Самуила, Иоанна Крестителя. Весьма вероятно, что Богу угодно прежде очистить и утвердить веру и упование тех, которым даруется благословенный плод чрева. Кроме того, сила Божия в немощи совершается, т. е. в то время, когда появляется ослабление сил природы, тогда действует для исполнения целей премудрости благодать Божия» (Властов).
Adam Clarke: Commentary on the Bible - 1831
25:21: Isaac entreated the Lord for his wife - Isaac and Rebekah had now lived nineteen years together without having a child; for he was forty years old when he married Rebekah, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 25:26. Hence it is evident they had lived nineteen years together without having a child.
The form of the original in this place is worthy of notice: Isaac entreated Jehovah, לנכח אשתו lenochach ishto, directly, purposely, especially, for his wife. Ainsworth thinks the words imply their praying together for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and prayed together there that they might have a son." God was pleased to exercise the faith of Isaac previous to the birth of Jacob, as he had exercised that of Abraham previous to his own birth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:21: am 2167, bc 1837
entreated: Sa1 1:11, Sa1 1:27; Psa 50:15, Psa 65:2, Psa 91:15; Isa 45:11, Isa 58:9, Isa 65:24; Luk 1:13
because: Gen 11:30, Gen 15:2, Gen 15:3, Gen 16:2, Gen 17:16-19; Sa1 1:2; Luk 1:7
and the: Ch1 5:20; Ch2 33:13; Ezr 8:23; Psa 145:19; Pro 10:24
and Rebekah: Rom 9:10-12
Carl Friedrich Keil and Franz Delitzsch
25:21
Isaac's marriage, like Abraham's, was for a long time unfruitful; not to extreme old age, however, but only for 20 years. The seed of the promise was to be prayed for from the Lord, that it might not be regarded merely as a fruit of nature, but be received and recognised as a gift of grace. At the same time Isaac was to be exercised in the patience of faith in the promise of God. After this lengthened test, Jehovah heard his prayer in relation to his wife. לנוכח, Gen 25:21 and Gen 30:38, lit., opposite to, so that the object is before the eyes, has been well explained by Luther thus: quod toto pectore et intentus in calamitatem uxoris oraverit. Sicut quando oro pro aliquo, propono illum mihi in conspectum cordis mei, et nihil aliud video aut cogito; in eum solum animo intueor.
Gen 25:22-23
When Rebekah conceived, the children struggled together in her womb. In this she saw an evil omen, that the pregnancy so long desired and entreated of Jehovah would bring misfortune, and that the fruit of her womb might not after all secure the blessing of the divine promise; so that in intense excitement she cried out, "If it be so, wherefore am I?" i.e., why am I alive? cf. Gen 27:46. But she sought counsel from God: she went to inquire of Jehovah. Where and how she looked for a divine revelation in the matter, is not recorded, and therefore cannot be determined with certainty. Some suppose that it was by prayer and sacrifice at a place dedicated to Jehovah. Others imagine that she applied to a prophet - to Abraham, Melchizedek, or Shem (Luther); a frequent custom in Israel afterwards (1Kings 9:9), but not probable in the patriarchal age. The divine answer, couched in the form of a prophetic oracle, assured her that she carried two nations in her womb, one stronger than the other; and that the greater (elder or first-born) should serve the less (younger). הפּרד ממּעיך: "proceeding from thy womb, are separated."
Gen 25:24-26
When she was delivered, there were twins; the first-born was reddish, i.e., of a reddish-brown colour (1Kings 16:12; 1Kings 17:42), and "all over like a hairy cloak," i.e., his whole body as if covered with a fur, with an unusual quantity of hair (hypertrichosis), which is sometimes the case with new-born infants, but was a sign in this instance of excessive sensual vigour and wildness. The second had laid hold of the heel of the first, i.e., he came into the world with his hand projected and holding the heel of the first-born, a sign of his future attitude towards his brother. From these accidental circumstances the children received their names. The elder they called Esau, the hairy one; the younger Jacob, heel-holder: יעקב from עקב (denom. of עקב heel, Hos 12:3), to hold the heel, then to outwit (Gen 27:36), just as in wrestling an attempt may be made to throw the opponent by grasping the heel.
John Gill
25:21 And Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" (a), she being present, and joining with him in his prayers: the reason was:
because she was barren; which appeared by the length of time they had been married, which was near twenty years, see Gen 25:26. The Jewish writers (b) say, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham's seed, Gen 22:17,
and the Lord was entreated of him; he granted him his request; for, though God has purposed and promised to do many things for his people, yet he will be sought unto by them to do them for them:
and Rebekah his wife conceived; two sons at once, as it follows.
(a) "praesente uxore sua", Munster, Fagins. (b) Pirke Eliezer, c. 32. Targum. Jon. in loc. Shalshalet Hakabala, fol. 3. 1.
John Wesley
25:21 And Isaac intreated the Lord for his wife - Though God had promised to multiply his family, he prayed for it; for God's promises must not supersede but encourage our prayers, and be improved as the ground of our faith. Though he had prayed for this mercy many years, and it was not granted, yet he did not leave off praying for it.
Robert Jamieson, A. R. Fausset and David Brown
25:21 Isaac entreated the Lord for his wife--Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Gen 26:4]. But in answer to their mutual prayers (1Pet 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Rom 9:12; 2Chron 21:8).
25:2225:22: Եւ խաղային մանկունք ՚ի նմա։ Եւ ասէ՝ եթէ այսպէս լինիցի ինձ, ընդէ՞ր իցէ ինձ այս։ Եւ գնա՛ց հարցանել ՚ի Տեառնէ[217]։ [217] Այլք. Եւ խաղացին մանկունքն ՚ի։
22 Նրա արգանդում իրար էին բախւում երեխաները: Նա ասաց. «Եթէ այսպէս էր լինելու ինձ, հապա ինչո՞ւ յղիացայ»: Եւ նա գնաց այդ մասին Տիրոջը հարցնելու:
22 Եւ տղաքները անոր արգանդին մէջ կը կռուէին ու ըսաւ. «Եթէ այսպէս է, ինչո՞ւ եղաւ ինծի ասիկա» եւ Տէրոջը հարցնելու գնաց։
Եւ խաղային մանկունքն ի նմա. եւ ասէ. Եթէ այսպէս լինիցի ինձ, ընդէ՞ր իցէ ինձ այս: Եւ գնաց հարցանել ի Տեառնէ:

25:22: Եւ խաղային մանկունք ՚ի նմա։ Եւ ասէ՝ եթէ այսպէս լինիցի ինձ, ընդէ՞ր իցէ ինձ այս։ Եւ գնա՛ց հարցանել ՚ի Տեառնէ[217]։
[217] Այլք. Եւ խաղացին մանկունքն ՚ի։
22 Նրա արգանդում իրար էին բախւում երեխաները: Նա ասաց. «Եթէ այսպէս էր լինելու ինձ, հապա ինչո՞ւ յղիացայ»: Եւ նա գնաց այդ մասին Տիրոջը հարցնելու:
22 Եւ տղաքները անոր արգանդին մէջ կը կռուէին ու ըսաւ. «Եթէ այսպէս է, ինչո՞ւ եղաւ ինծի ասիկա» եւ Տէրոջը հարցնելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
25:2222: Сыновья в утробе ее стали биться, и она сказала: если так будет, то для чего мне это? И пошла вопросить Господа.
25:22 ἐσκίρτων σκιρταω leap δὲ δε though; while τὰ ο the παιδία παιδιον toddler; little child ἐν εν in αὐτῇ αυτος he; him εἶπεν επω say; speak δέ δε though; while εἰ ει if; whether οὕτως ουτως so; this way μοι μοι me μέλλει μελλω about to; impending γίνεσθαι γινομαι happen; become ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me τοῦτο ουτος this; he ἐπορεύθη πορευομαι travel; go δὲ δε though; while πυθέσθαι πυνθανομαι inquire; ascertain παρὰ παρα from; by κυρίου κυριος lord; master
25:22 וַ wa וְ and יִּתְרֹֽצֲצ֤וּ yyiṯrˈōṣᵃṣˈû רצץ crush הַ ha הַ the בָּנִים֙ bbānîm בֵּן son בְּ bᵊ בְּ in קִרְבָּ֔הּ qirbˈāh קֶרֶב interior וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אִם־ ʔim- אִם if כֵּ֔ן kˈēn כֵּן thus לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i וַ wa וְ and תֵּ֖לֶךְ ttˌēleḵ הלך walk לִ li לְ to דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:22. sed conlidebantur in utero eius parvuli quae ait si sic mihi futurum erat quid necesse fuit concipere perrexitque ut consuleret DominumBut the children struggled in her womb: and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.
22. And the children struggled together within her; and she said, If it be so, wherefore do I live? And she went to inquire of the LORD.
25:22. But the little ones struggled in her womb. So she said, “If it was to be so with me, what need was there to conceive?” And she went to consult the Lord.
25:22. And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to inquire of the LORD.
And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to enquire of the LORD:

22: Сыновья в утробе ее стали биться, и она сказала: если так будет, то для чего мне это? И пошла вопросить Господа.
25:22
ἐσκίρτων σκιρταω leap
δὲ δε though; while
τὰ ο the
παιδία παιδιον toddler; little child
ἐν εν in
αὐτῇ αυτος he; him
εἶπεν επω say; speak
δέ δε though; while
εἰ ει if; whether
οὕτως ουτως so; this way
μοι μοι me
μέλλει μελλω about to; impending
γίνεσθαι γινομαι happen; become
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
τοῦτο ουτος this; he
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
πυθέσθαι πυνθανομαι inquire; ascertain
παρὰ παρα from; by
κυρίου κυριος lord; master
25:22
וַ wa וְ and
יִּתְרֹֽצֲצ֤וּ yyiṯrˈōṣᵃṣˈû רצץ crush
הַ ha הַ the
בָּנִים֙ bbānîm בֵּן son
בְּ bᵊ בְּ in
קִרְבָּ֔הּ qirbˈāh קֶרֶב interior
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אִם־ ʔim- אִם if
כֵּ֔ן kˈēn כֵּן thus
לָ֥מָּה lˌāmmā לָמָה why
זֶּ֖ה zzˌeh זֶה this
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
וַ wa וְ and
תֵּ֖לֶךְ ttˌēleḵ הלך walk
לִ li לְ to
דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
25:22. sed conlidebantur in utero eius parvuli quae ait si sic mihi futurum erat quid necesse fuit concipere perrexitque ut consuleret Dominum
But the children struggled in her womb: and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.
25:22. But the little ones struggled in her womb. So she said, “If it was to be so with me, what need was there to conceive?” And she went to consult the Lord.
25:22. And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to inquire of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «Если так будет, то для чего мне это?…» Митр. Филарет, основываясь на различных библейских переводах, хочет видеть здесь выражение некоторой боязни со стороны Ревекки за свою жизнь. Но нам кажется, удобнее и сообразнее с контекстом находить здесь другой, более высокий смысл — именно желание матери узнать судьбу того ее потомства, которое теперь даруется ей Богом, после стольких лет бесплодия, и очевидно, не без особенных, высших целей божественного Промысла.

«И пошла вопросить Господа…» Из самого текста не видно, каким путем происходило это вопрошение Господа; поэтому одни думают, что Ревекка обратилась к какому-либо из благочестивых патриархов — Симу, Аврааму, Мелхиседеку, Еверу, или даже к Исааку (27:46), другие полагают, что она могла сделать это непосредственно в молитве или жертвоприношении.
Adam Clarke: Commentary on the Bible - 1831
25:22: The children struggled together - יתרצצו yithrotsatsu, they dashed against or bruised each other, there was a violent agitation, so that the mother was apprehensive both of her own and her children's safety; and, supposing this was an uncommon case, she went to inquire of the Lord, as the good women in the present day would go to consult a surgeon or physician; for intercourse with God is not so common now, as it was in those times of great primitive simplicity. There are different opinions concerning the manner in which Rebekah inquired of the Lord. Some think it was by faith and prayer simply; others, that she went to Shem or Melchizedek; but Shem is supposed to have been dead ten years before this time; but as Abraham was yet alive, she might have gone to him, and consulted the Lord through his means. It is most likely that a prophet or priest was applied to on this occasion. It appears she was in considerable perplexity, hence that imperfect speech, If so, why am I thus? the simple meaning of which is probably this; if I must suffer such things, why did I ever wish to have a child? A speech not uncommon to mothers in their first pregnancy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:22: am 2168, bc 1836
inquire: Sa1 9:9, Sa1 10:22, Sa1 22:15, Sa1 28:6, Sa1 30:8; Eze 20:31, Eze 36:37
Geneva 1599
25:22 And the children struggled together within her; and she said, If [it be] so, why [am] I (h) thus? And she went (i) to enquire of the LORD.
(h) That is, with child, seeing one shall destroy another.
(i) For that is the only refuge in all our miseries.
John Gill
25:22 And the children struggled together within her,.... When she was quick with child: this was some time before her delivery, and was not a common and ordinary motion felt by women in such circumstances, but an extraordinary one; the two children in her strove with each other, as if it was for mastery, or who should get out first before the proper time; which not only gave her great uneasiness of mind, but pain of body: this was an emblem of the future difference between those two children, Esau and Jacob, and of the contentions that would be between their respective offspring, and of the enmity and war between good and bad men in all ages, and of the conflict between flesh and spirit in all good men:
and she said, if it be so, why am I thus? that is, either if it be so with me as is not with others in the like condition; for, as Aben Ezra suggests, she had inquired of other women, whether it had ever been so with them, and they replied, no: then, says she, how comes it to pass that it should be different with me from others? or, if those children by struggling should kill one another, or be abortive and kill me, why should I have been so desirous of conception? or prayed for it, as Jarchi observes? or, if so it is, and this will be the case, "why am I thus" (c)? this unhappy woman, to be in such circumstances, to endure so much pain, and to no purpose? why have I conceived and carried my burden so long, and at last cannot be delivered, or bring forth a live child? all my prayers and pains have been in vain:
and she went to inquire of the Lord; to the school of Shem the great, say the Targums of Jonathan and Jerusalem, and so Jarchi: the Arabic writers say (d), she inquired of Melchizedek; and, according to Aben Ezra, of some prophet, or of Abraham, who lived fifteen years after this event: and indeed, if she inquired of any particular person of note for religion, and as a prophet, there is none so likely as he, who was the friend of God, and had great intimacy with him, and to whom he revealed his secrets. But perhaps no more is meant by it, than that she went either to some proper and private place, and prayed unto the Lord that he would show her the reason of what had happened unto her; or to some public place of worship, and where prayer was wont to be made, and where she inquired by means of such as were engaged therein concerning this matter; see Ps 73:17.
(c) "eur ego hoc?" Tigurine version, Montanus, Fagius. (d) Patricides, apud Hottinger, Smegma Oriental. p. 335. Abulpharag. Hist. Dynast. p. 15.
John Wesley
25:22 The children struggled within her - The commotion was altogether extra - ordinary, and made her very uneasy: If it be so, or, since it is so, why am I thus? - Before the want of children was her trouble, now the struggle of the children is no less so. And she went to enquire of the Lord - Some think Melchizedek was now consulted as an oracle, or perhaps some Urim or Teraphim were now used to enquire of God by, as afterwards in the breast - plate of judgment. The word and prayer, by which we now enquire of the Lord, give great relief to those that are upon any account perplexed: it is a mighty ease to spread our case before the Lord, and ask council at his mouth.
25:2325:23: Եւ ասէ ցնա Տէր. Երկո՛ւ ազգք են յարգանդի քում, եւ երկո՛ւ ժողովուրդք յորովայնէ քումմէ զատցին. եւ ժողովուրդ զժողովրդեամբ ելեւե՛լ առնիցէ, եւ երէցն կրտսերո՛յն ծառայեսցէ[218]։ [218] Ոմանք. Յորովայնէ քում զատ՛՛։
23 Տէրը նրան ասաց. «Քո արգանդում երկու ցեղ կայ, քո արգանդից երկու ժողովուրդ պիտի ծնուի: Մի ժողովուրդը միւս ժողովրդին պիտի գերիշխի, եւ աւագը կրտսերին պիտի ենթարկուի»:
23 Ու Տէրը ըսաւ անոր. «Երկու ազգ կան արգանդիդ մէջ եւ քու որովայնէդ երկու ժողովուրդ պիտի զատուի ու ժողովուրդին մէկը միւսէն զօրաւոր պիտի ըլլայ եւ մեծը պիտի ծառայէ պզտիկին»։
Եւ ասէ ցնա Տէր. Երկու ազգ են յարգանդի քում, եւ երկու ժողովուրդք յորովայնէ քումմէ զատցին. եւ ժողովուրդ զժողովրդեամբ ելեւել առնիցէ, եւ երէցն կրտսերոյն ծառայեսցէ:

25:23: Եւ ասէ ցնա Տէր. Երկո՛ւ ազգք են յարգանդի քում, եւ երկո՛ւ ժողովուրդք յորովայնէ քումմէ զատցին. եւ ժողովուրդ զժողովրդեամբ ելեւե՛լ առնիցէ, եւ երէցն կրտսերո՛յն ծառայեսցէ[218]։
[218] Ոմանք. Յորովայնէ քում զատ՛՛։
23 Տէրը նրան ասաց. «Քո արգանդում երկու ցեղ կայ, քո արգանդից երկու ժողովուրդ պիտի ծնուի: Մի ժողովուրդը միւս ժողովրդին պիտի գերիշխի, եւ աւագը կրտսերին պիտի ենթարկուի»:
23 Ու Տէրը ըսաւ անոր. «Երկու ազգ կան արգանդիդ մէջ եւ քու որովայնէդ երկու ժողովուրդ պիտի զատուի ու ժողովուրդին մէկը միւսէն զօրաւոր պիտի ըլլայ եւ մեծը պիտի ծառայէ պզտիկին»։
zohrab-1805▾ eastern-1994▾ western am▾
25:2323: Господь сказал ей: два племени во чреве твоем, и два различных народа произойдут из утробы твоей; один народ сделается сильнее другого, и больший будет служить меньшему.
25:23 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master αὐτῇ αυτος he; him δύο δυο two ἔθνη εθνος nation; caste ἐν εν in τῇ ο the γαστρί γαστηρ stomach; pregnant σού σου of you; your εἰσιν ειμι be καὶ και and; even δύο δυο two λαοὶ λαος populace; population ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb σου σου of you; your διασταλήσονται διαστελλω enjoin; distinctly command καὶ και and; even λαὸς λαος populace; population λαοῦ λαος populace; population ὑπερέξει υπερεχω excel; prevail καὶ και and; even ὁ ο the μείζων μειζων greater δουλεύσει δουλευω give allegiance; subject τῷ ο the ἐλάσσονι ελασσων inferior; less
25:23 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ֗הּ lˈāh לְ to שְׁנֵ֤י šᵊnˈê שְׁנַיִם two גֹויִם֙גיים *ḡôyˌim גֹּוי people בְּ bᵊ בְּ in בִטְנֵ֔ךְ viṭnˈēḵ בֶּטֶן belly וּ û וְ and שְׁנֵ֣י šᵊnˈê שְׁנַיִם two לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people מִ mi מִן from מֵּעַ֖יִךְ mmēʕˌayiḵ מֵעִים bowels יִפָּרֵ֑דוּ yippārˈēḏû פרד divide וּ û וְ and לְאֹם֙ lᵊʔˌōm לְאֹם people מִ mi מִן from לְאֹ֣ם lᵊʔˈōm לְאֹם people יֶֽאֱמָ֔ץ yˈeʔᵉmˈāṣ אמץ be strong וְ wᵊ וְ and רַ֖ב rˌav רַב much יַעֲבֹ֥ד yaʕᵃvˌōḏ עבד work, serve צָעִֽיר׃ ṣāʕˈîr צָעִיר little
25:23. qui respondens ait duae gentes in utero tuo sunt et duo populi ex ventre tuo dividentur populusque populum superabit et maior minori servietAnd he answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.
23. And the LORD said unto her, Two nations are in thy womb, And two peoples shall be separated even from thy bowels: And the one people shall be stronger than the other people; And the elder shall serve the younger.
25:23. And responding, he said, “Two nations are in your womb, and two peoples will be divided out of your womb, and one people will overcome the other people, and the elder will serve the younger.”
25:23. And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger.
And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger:

23: Господь сказал ей: два племени во чреве твоем, и два различных народа произойдут из утробы твоей; один народ сделается сильнее другого, и больший будет служить меньшему.
25:23
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
αὐτῇ αυτος he; him
δύο δυο two
ἔθνη εθνος nation; caste
ἐν εν in
τῇ ο the
γαστρί γαστηρ stomach; pregnant
σού σου of you; your
εἰσιν ειμι be
καὶ και and; even
δύο δυο two
λαοὶ λαος populace; population
ἐκ εκ from; out of
τῆς ο the
κοιλίας κοιλια insides; womb
σου σου of you; your
διασταλήσονται διαστελλω enjoin; distinctly command
καὶ και and; even
λαὸς λαος populace; population
λαοῦ λαος populace; population
ὑπερέξει υπερεχω excel; prevail
καὶ και and; even
ο the
μείζων μειζων greater
δουλεύσει δουλευω give allegiance; subject
τῷ ο the
ἐλάσσονι ελασσων inferior; less
25:23
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ֗הּ lˈāh לְ to
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
גֹויִם֙גיים
*ḡôyˌim גֹּוי people
בְּ bᵊ בְּ in
בִטְנֵ֔ךְ viṭnˈēḵ בֶּטֶן belly
וּ û וְ and
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people
מִ mi מִן from
מֵּעַ֖יִךְ mmēʕˌayiḵ מֵעִים bowels
יִפָּרֵ֑דוּ yippārˈēḏû פרד divide
וּ û וְ and
לְאֹם֙ lᵊʔˌōm לְאֹם people
מִ mi מִן from
לְאֹ֣ם lᵊʔˈōm לְאֹם people
יֶֽאֱמָ֔ץ yˈeʔᵉmˈāṣ אמץ be strong
וְ wᵊ וְ and
רַ֖ב rˌav רַב much
יַעֲבֹ֥ד yaʕᵃvˌōḏ עבד work, serve
צָעִֽיר׃ ṣāʕˈîr צָעִיר little
25:23. qui respondens ait duae gentes in utero tuo sunt et duo populi ex ventre tuo dividentur populusque populum superabit et maior minori serviet
And he answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.
25:23. And responding, he said, “Two nations are in your womb, and two peoples will be divided out of your womb, and one people will overcome the other people, and the elder will serve the younger.”
25:23. And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder shall serve the younger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «два племени… два различных народа… один народ сделается сильнее другого» Во внешней форме этого стиха усматривают параллелизм мыслей — отличительную черту еврейской поэзии; во внутреннем же, существенном содержании видят пророчественное откровение будущей судьбы потомства обоих имеющих родиться близнецов. Эта судьба не совсем обычна: здесь старшему обещается большая сила и внешнее могущество, и однако же он, в конце концов, подчиняется младшему. И последующая история оправдала данное пророчество: хотя дом Исава действительно был сильнее и многолюднее, чем дом Иакова, при возвращении его из Харрана (32:11), и потомство Исава раньше получило старейшин и царей (35:1), однако со временем Давид покорил идумеян (2: Цар 8:14; 3: Цар 11), а Иорам и Амасия жестоко даже наказали их за попытку освободиться (4: Цар 8: и 14).

Рождение двух близнецов Исава и Иакова.
Adam Clarke: Commentary on the Bible - 1831
25:23: Two nations are in thy womb - "We have," says Bishop Newton, "in the prophecies delivered respecting the sons of Isaac, ample proof that these prophecies were not meant so much of single persons as of whole nations descended from them; for what was predicted concerning Esau and Jacob was not verified in themselves, but in their posterity. The Edomites were the offspring of Esau, the Israelites were of Jacob; and who but the Author and Giver of life could foresee that two children in the womb would multiply into two nations? Jacob had twelve sons, and their descendants were all united and incorporated into one nation; and what an overruling providence was it that two nations should arise from the two sons only of Isaac! and that they should be two such different nations! The Edomites and Israelites have been from the beginning two such different people in their manners, customs, and religion, as to be at perpetual variance among themselves. The children struggled together in the womb, which was an omen of their future disagreement; and when they grew up to manhood, they manifested very different inclinations. Esau was a cunning hunter, and delighted in the sports of the field; Jacob was a plain man, dwelling in tents - minding his sheep and his cattle. The religion of the Jews is well known; but whatever the Edomites were at first, in process of time they became idolaters. When Amaziah king of Judah overthrew them, he brought their gods, and set them up to be his gods. The king of Edom having refused a passage to the Israelites through his territories on their return from Egypt, the history of the Edomites afterwards is little more than the history of their wars with the Jews."
The one people shall be stronger than the other people - The same author continues to observe, that "for some time the family of Esau was the more powerful of the two, there having been dukes and kings in Edom before there was any king in Israel; but David and his captains made an entire conquest of the Edomites, slew several thousands of them, and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience. In this state of servitude they continued about one hundred and fifty years, without a king of their own, being governed by deputies or viceroys appointed by the kings of Judah; but in the days of Jehoram they revolted, recovered their liberties, and set up a king of their own. Afterwards Amaziah, king of Judah, gave them a total overthrow in the valley of Salt; and Azariah took Elath, a commodious harbor on the Red Sea, from them. Judas Maccabeus also attacked and defeated them with a loss of more than twenty thousand at two different times, and took their chief city Hebron. At last Hyrcanus his nephew took other cities from them, and reduced them to the necessity of leaving their country or embracing the Jewish religion; on which they submitted to be circumcised, and become proselytes to the Jewish religion, and were ever afterwards incorporated into the Jewish Church and nation."
The elder shall serve the younger - "This passage," says Dr. Dodd, "serves for a key to explain the ninth chapter of the Epistle to the Romans, where the words are quoted; for it proves to a demonstration that this cannot be meant of God's arbitrary predestination of particular persons to eternal happiness or misery, without any regard to their merit or demerit - a doctrine which some have most impiously fathered on God, who is the best of beings, and who cannot possibly hate, far less absolutely doom to misery, any creature that he has made: but that it means only his bestowing greater external favors, or, if you please, higher opportunities for knowing and doing their duty, upon some men, than he does upon others; and that merely according to his own wise purpose, without any regard to their merits or demerits, as having a right to confer greater or smaller degrees or perfection on whom he pleases."
The doctrine of unconditional predestination to eternal life and eternal death cannot be supported by the example of God's dealings with Esau and Jacob, or with the Edomites and Israelites. After long reprobation the Edomites were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish Church. The Jews, on the contrary, the elect of God, have been cut off and reprobated, and continue so to this day. If a time should ever come when the Jews shall all believe in Christ Jesus, which is a general opinion, then the Edomites, which are now absorbed among them, shall also become the elect. And even now Isaac finds both his children within the pale of the Jewish Church, equally entitled to the promises of salvation by Christ Jesus, of whom he was the most expressive and the most illustrious type. See the account of Abraham's offering, Genesis 22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:23: Two nations: Gen 17:16, Gen 24:60
two manner: Gen 25:27, Gen 32:6, Gen 33:3, Gen 36:31; Num 20:14
the elder: Gen 27:29, Gen 27:40; Sa2 8:14; Kg1 22:47; Ch1 18:13; Ch2 25:11, Ch2 25:12; Psa 60:8, Psa 60:9; Psa 83:5-15; isa 34:1-17, Isa 63:1-6; jer 49:7-22; Eze 25:12-14, Eze 35:1-15; Amo 1:11, Amo 1:12; Obad. 1:1-16; Mal 1:2-5; Rom 9:10-13
John Gill
25:23 And the Lord said unto her,.... Either by one or other of the above persons she acquainted with this affair, and entreated to seek the Lord for her; or by an impulse upon her own mind:
two nations are in thy womb; or two persons, from whom two nations will spring, the Edomites and Israelites, the one from Esau, the other from Jacob:
and two manner of people shall be separated from thy bowels; different in their bodies, complexions, manner of life, religion, as well as place of abode:
and the one people shall be stronger than the other people: the Edomites, the posterity of Esau, were a very potent people, and had a succession of dukes and kings, before the Israelites, the posterity of Jacob, made any figure in the world, and while they were slaves in Egypt, see Gen 36:1; though in later times the Israelites became the stronger:
and the elder, or "greater":
shall serve the younger, or "lesser": the offspring of Esau, the eldest, should become tributary to the posterity of Jacob, the younger; which was verified in the times of David, when the Edomites were subdued by him, 2Kings 8:14; and still more in the times of Hyrcanus, when the Edomites or Idumeans became one people with the Jews, and embraced their religion (e), rather than to be dispossessed of their country; and will have a further accomplishment in the latter day, when the prophecies in Obad 1:18 shall be fulfilled. Of the use which the Apostle Paul makes of this passage; see Gill on Rom 9:11, Rom 9:12.
(e) Joseph. Antiqu. l. 13. c. 9. sect. 1.
John Wesley
25:23 Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.
25:2425:24: Եւ իբրեւ լցան նորա աւուրք ծնանելոյ. եւ էին երկո՛ւ որդիք յորովայնի նորա։
24 Երբ հասան նրա ծննդաբերելու օրերը, նրա որովայնում երկու երեխաներ կային:
24 Ու երբ անոր ծնանելու օրերը լեցուեցան, ահա երկուորեակ էին անոր արգանդին մէջ։
Եւ իբրեւ լցան նորա աւուրք ծնանելոյ, եւ էին երկու որդիք յորովայնի նորա:

25:24: Եւ իբրեւ լցան նորա աւուրք ծնանելոյ. եւ էին երկո՛ւ որդիք յորովայնի նորա։
24 Երբ հասան նրա ծննդաբերելու օրերը, նրա որովայնում երկու երեխաներ կային:
24 Ու երբ անոր ծնանելու օրերը լեցուեցան, ահա երկուորեակ էին անոր արգանդին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
25:2424: И настало время родить ей: и вот близнецы в утробе ее.
25:24 καὶ και and; even ἐπληρώθησαν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day τοῦ ο the τεκεῖν τικτω give birth; produce αὐτήν αυτος he; him καὶ και and; even τῇδε οδε further; this ἦν ειμι be δίδυμα διδυμος.1 in τῇ ο the κοιλίᾳ κοιλια insides; womb αὐτῆς αυτος he; him
25:24 וַ wa וְ and יִּמְלְא֥וּ yyimlᵊʔˌû מלא be full יָמֶ֖יהָ yāmˌeʸhā יֹום day לָ lā לְ to לֶ֑דֶת lˈeḏeṯ ילד bear וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold תֹומִ֖ם ṯômˌim תֹּואֲמִם twins בְּ bᵊ בְּ in בִטְנָֽהּ׃ viṭnˈāh בֶּטֶן belly
25:24. iam tempus pariendi venerat et ecce gemini in utero repperti suntAnd when her time was come to be delivered, behold twins were found in her womb.
24. And when her days to be delivered were fulfilled, behold, there were twins in her womb.
25:24. Now the time had arrived to give birth, and behold, twins were discovered in her womb.
25:24. And when her days to be delivered were fulfilled, behold, [there were] twins in her womb.
And when her days to be delivered were fulfilled, behold, [there were] twins in her womb:

24: И настало время родить ей: и вот близнецы в утробе ее.
25:24
καὶ και and; even
ἐπληρώθησαν πληροω fulfill; fill
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
τεκεῖν τικτω give birth; produce
αὐτήν αυτος he; him
καὶ και and; even
τῇδε οδε further; this
ἦν ειμι be
δίδυμα διδυμος.1 in
τῇ ο the
κοιλίᾳ κοιλια insides; womb
αὐτῆς αυτος he; him
25:24
וַ wa וְ and
יִּמְלְא֥וּ yyimlᵊʔˌû מלא be full
יָמֶ֖יהָ yāmˌeʸhā יֹום day
לָ לְ to
לֶ֑דֶת lˈeḏeṯ ילד bear
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
תֹומִ֖ם ṯômˌim תֹּואֲמִם twins
בְּ bᵊ בְּ in
בִטְנָֽהּ׃ viṭnˈāh בֶּטֶן belly
25:24. iam tempus pariendi venerat et ecce gemini in utero repperti sunt
And when her time was come to be delivered, behold twins were found in her womb.
25:24. Now the time had arrived to give birth, and behold, twins were discovered in her womb.
25:24. And when her days to be delivered were fulfilled, behold, [there were] twins in her womb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: «и нарекли ему имя: Исав…» Волосатый покров кожи первенца Ревекки дал основание назвать его Исавом, а красноватый цвет его послужил причиной и другого имени Исава — Едом, что значат «красный».
Adam Clarke: Commentary on the Bible - 1831
25:24: There were twins - תומם thomim, from which comes Thomas, properly interpreted by the word Διδυμος, Didymus, which signifies a twin; so the first person who was called Thomas or Didymus, we may take for granted, had this name from the circumstance of his being a twin.
Albert Barnes: Notes on the Bible - 1834
25:24-26
The twins are born in due time. The difference is manifest in the outward appearance. The first is red and hairy. These qualities indicate a passionate and precocious nature. He is called "Esau the hairy," or "the made up," the prematurely developed. His brother is like other children. An act takes place in the very birth foreshadowing their future history. The second has a hold of his brother's heel, as if he would trip him up from his very birth. Hence, he is called "Jacob the wrestler," who takes hold by the heel.
John Gill
25:24 And when her days to be delivered were fulfilled,.... The nine months were up from the time of her conception; or, as the Targum of Jonathan, when the two hundred and seventy days she went with child were completed:
behold, there were twins in her womb; as was perceived by the midwife; a double mercy was granted, more given than asked for; probably only one child was asked for, but two given.
25:2525:25: Եւ եկն ե՛լ որդին անդրանիկ շառագոյն ամենեւին՝ իբրեւ զմորթ թա՛ւ, եւ անուանեաց զանուն զորա Եսա՛ւ. եւ ապա ե՛լ եղբայր նորա, եւ ձեռն նորա ունէր զգարշապարէ Եսաւայ. եւ կոչեաց զանուն նորա Յակո՛բ։
25 Անդրանիկ որդին ծնուեց բոլորովին շէկ, թաւամազ մորթով, եւ հայրը նրան կոչեց Եսաւ: Ապա Եսաւի գարշապարից բռնած ծնուեց նրա եղբայրը: Սրան էլ կոչեց Յակոբ:
25 Առաջինը ելաւ կարմրագոյն, բոլոր մարմինը մազոտ վերարկուի պէս էր ու անոր անունը Եսաւ* դրին։
Եւ եկն ել որդին անդրանիկ շառագոյն ամենեւին` իբրեւ զմորթ թաւ, եւ անուանեաց զանուն զորա [339]Եսաւ. եւ ապա ել եղբայր նորա, եւ ձեռն նորա ունէր զգարշապարէ Եսաւայ. եւ կոչեաց զանուն նորա [340]Յակոբ:

25:25: Եւ եկն ե՛լ որդին անդրանիկ շառագոյն ամենեւին՝ իբրեւ զմորթ թա՛ւ, եւ անուանեաց զանուն զորա Եսա՛ւ. եւ ապա ե՛լ եղբայր նորա, եւ ձեռն նորա ունէր զգարշապարէ Եսաւայ. եւ կոչեաց զանուն նորա Յակո՛բ։
25 Անդրանիկ որդին ծնուեց բոլորովին շէկ, թաւամազ մորթով, եւ հայրը նրան կոչեց Եսաւ: Ապա Եսաւի գարշապարից բռնած ծնուեց նրա եղբայրը: Սրան էլ կոչեց Յակոբ:
25 Առաջինը ելաւ կարմրագոյն, բոլոր մարմինը մազոտ վերարկուի պէս էր ու անոր անունը Եսաւ* դրին։
zohrab-1805▾ eastern-1994▾ western am▾
25:2525: Первый вышел красный, весь, как кожа, косматый; и нарекли ему имя Исав.
25:25 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while ὁ ο the υἱὸς υιος son ὁ ο the πρωτότοκος πρωτοτοκος firstborn πυρράκης πυρρακης whole; wholly ὡσεὶ ωσει as if; about δορὰ δορα named δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ησαυ ησαυ Ēsau; Isav
25:25 וַ wa וְ and יֵּצֵ֤א yyēṣˈē יצא go out הָ hā הַ the רִאשֹׁון֙ rišôn רִאשֹׁון first אַדְמֹונִ֔י ʔaḏmônˈî אַדְמֹנִי red כֻּלֹּ֖ו kullˌô כֹּל whole כְּ kᵊ כְּ as אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour שֵׂעָ֑ר śēʕˈār שֵׂעָר hair וַ wa וְ and יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
25:25. qui primus egressus est rufus erat et totus in morem pellis hispidus vocatumque est nomen eius Esau protinus alter egrediens plantam fratris tenebat manu et idcirco appellavit eum IacobHe that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother's foot in his hand, and therefore he was called Jacob.
25. And the first came forth red, all over like an hairy garment; and they called his name Esau.
25:25. He who departed first was red, and entirely hairy like a pelt; and his name was called Esau. At once the other departed and he held his brother’s foot in his hand; and because of this he was called Jacob.
25:25. And the first came out red, all over like an hairy garment; and they called his name Esau.
And the first came out red, all over like an hairy garment; and they called his name Esau:

25: Первый вышел красный, весь, как кожа, косматый; и нарекли ему имя Исав.
25:25
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
ο the
υἱὸς υιος son
ο the
πρωτότοκος πρωτοτοκος firstborn
πυρράκης πυρρακης whole; wholly
ὡσεὶ ωσει as if; about
δορὰ δορα named
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ησαυ ησαυ Ēsau; Isav
25:25
וַ wa וְ and
יֵּצֵ֤א yyēṣˈē יצא go out
הָ הַ the
רִאשֹׁון֙ rišôn רִאשֹׁון first
אַדְמֹונִ֔י ʔaḏmônˈî אַדְמֹנִי red
כֻּלֹּ֖ו kullˌô כֹּל whole
כְּ kᵊ כְּ as
אַדֶּ֣רֶת ʔaddˈereṯ אַדֶּרֶת splendour
שֵׂעָ֑ר śēʕˈār שֵׂעָר hair
וַ wa וְ and
יִּקְרְא֥וּ yyiqrᵊʔˌû קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
25:25. qui primus egressus est rufus erat et totus in morem pellis hispidus vocatumque est nomen eius Esau protinus alter egrediens plantam fratris tenebat manu et idcirco appellavit eum Iacob
He that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother's foot in his hand, and therefore he was called Jacob.
25:25. He who departed first was red, and entirely hairy like a pelt; and his name was called Esau. At once the other departed and he held his brother’s foot in his hand; and because of this he was called Jacob.
25:25. And the first came out red, all over like an hairy garment; and they called his name Esau.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
25:25: Red, all over like a hairy garment - This simply means that he was covered all over with red hair or down; and that this must be intended here is sufficiently evident from another part of his history, where Rebekah, in order to make her favourite son Jacob pass for his brother Esau, was obliged to take the skins of kids, and put them upon his hands and on the smooth part of his neck.
They called his name Esau - It is difficult to assign the proper meaning of the original עשו esau or esav; if we derive it from עשה asah it must signify made, performed, and, according to some, perfected; esa in Arabic signifies to make firm or hard, and also to come to man's estate, to grow old. Probably he had this name from his appearing to be more perfect, robust, etc., than his brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:25: Esau: The word Esau has been generally considered to imply made, formed, or perfected; or perfect, robust, etc. But it appears to be a dialectical variation of the Arabic atha, to be covered with hair; whence athai, hairy, as no doubt the word Esau imports, in allusion to the circumstance of his being covered with red hair or down at his birth. Gen 27:11, Gen 27:16, Gen 27:23
John Gill
25:25 And the first came out red,.... Either his body, or rather the hair it was covered with, red; which was a sign, as Jarchi observes, that he would be a shedder of blood, fierce and cruel as were he and his posterity:
all over like an hairy garment; his body was all over full of hair, which stood as thick as a garment made of hair, and was a sign of the roughness of his disposition, as well as of the strength of his body:
and they called his name Esau; his parents, and those present at his birth, all that saw him thus covered with hair; for he had his name not from the colour of his body or hair; for the word does not signify "red", but comes from a word which signifies "to make", he being a "maker": that made his way out before his brother, or an active man as afterwards, or because of his hair was "made" or born more like a man than a child; and so the Targum adds,"because he was wholly perfect, with the hair of his head and beard, and with his teeth and grinders:''but chiefly because of his hairiness, for Esau in the Arabic language signifies "covered" (f), as he was with hair: some say, a word in that language signifies a hairy garment made of camel's hair (g).
(f) "texit", "operuit", Castel. col. 2930. (g) Vid. Stockium. p. 923.
John Wesley
25:25 Esau when he was born was red and hairy, as if he had been already a grown man, whence he had his name Esau, made, reared already. This was an indication of a very strong constitution, and gave cause to expect that he would be a very robust, daring, active man. But Jacob was smooth and tender as other children.
25:2625:26: Եւ Իսահակ էր ամաց վաթսնի՛ց՝ յորժամ ծնաւ զնոսա Ռեբեկա։ Եւ աճեցին մանկունքն։
26 Իսահակը վաթսուն տարեկան էր, երբ Ռեբեկան ծնեց նրանց: Մանուկները մեծացան:
26 Եւ անկէ ետքը անոր եղբայրը ելաւ ու անոր ձեռքը Եսաւի գարշապարէն բռներ էր եւ անոր անունը Յակոբ* դրին ու անոնց ծնած ատենը Իսահակ վաթսուն տարեկան էր։
Եւ Իսահակ էր ամաց վաթսնից, յորժամ ծնաւ զնոսա Ռեբեկա:

25:26: Եւ Իսահակ էր ամաց վաթսնի՛ց՝ յորժամ ծնաւ զնոսա Ռեբեկա։ Եւ աճեցին մանկունքն։
26 Իսահակը վաթսուն տարեկան էր, երբ Ռեբեկան ծնեց նրանց: Մանուկները մեծացան:
26 Եւ անկէ ետքը անոր եղբայրը ելաւ ու անոր ձեռքը Եսաւի գարշապարէն բռներ էր եւ անոր անունը Յակոբ* դրին ու անոնց ծնած ատենը Իսահակ վաթսուն տարեկան էր։
zohrab-1805▾ eastern-1994▾ western am▾
25:2626: Потом вышел брат его, держась рукою своею за пяту Исава; и наречено ему имя Иаков. Исаак же был шестидесяти лет, когда они родились.
25:26 καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he ἐξῆλθεν εξερχομαι come out; go out ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him ἐπειλημμένη επιλαμβανομαι take hold / after τῆς ο the πτέρνης πτερνα heel Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov Ισαακ ισαακ Isaak δὲ δε though; while ἦν ειμι be ἐτῶν ετος year ἑξήκοντα εξηκοντα sixty ὅτε οτε when ἔτεκεν τικτω give birth; produce αὐτοὺς αυτος he; him Ρεβεκκα ρεβεκκα Rebecca
25:26 וְ wᵊ וְ and אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֞ן ḵˈēn כֵּן thus יָצָ֣א yāṣˈā יצא go out אָחִ֗יו ʔāḥˈiʸw אָח brother וְ wᵊ וְ and יָדֹ֤ו yāḏˈô יָד hand אֹחֶ֨זֶת֙ ʔōḥˈezeṯ אחז seize בַּ ba בְּ in עֲקֵ֣ב ʕᵃqˈēv עָקֵב heel עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac בֶּן־ ben- בֵּן son שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six שָׁנָ֖ה šānˌā שָׁנָה year בְּ bᵊ בְּ in לֶ֥דֶת lˌeḏeṯ ילד bear אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
25:26. sexagenarius erat Isaac quando nati sunt parvuliIsaac was threescore years old when the children were born unto him.
26. And after that came forth his brother, and his hand had hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
25:26. Isaac was sixty years old when the little ones were born to him.
25:26. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac [was] threescore years old when she bare them.
And after that came his brother out, and his hand took hold on Esau' s heel; and his name was called Jacob: and Isaac [was] threescore years old when she bare them:

26: Потом вышел брат его, держась рукою своею за пяту Исава; и наречено ему имя Иаков. Исаак же был шестидесяти лет, когда они родились.
25:26
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
ἐξῆλθεν εξερχομαι come out; go out
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἐπειλημμένη επιλαμβανομαι take hold / after
τῆς ο the
πτέρνης πτερνα heel
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
Ισαακ ισαακ Isaak
δὲ δε though; while
ἦν ειμι be
ἐτῶν ετος year
ἑξήκοντα εξηκοντα sixty
ὅτε οτε when
ἔτεκεν τικτω give birth; produce
αὐτοὺς αυτος he; him
Ρεβεκκα ρεβεκκα Rebecca
25:26
וְ wᵊ וְ and
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵ֞ן ḵˈēn כֵּן thus
יָצָ֣א yāṣˈā יצא go out
אָחִ֗יו ʔāḥˈiʸw אָח brother
וְ wᵊ וְ and
יָדֹ֤ו yāḏˈô יָד hand
אֹחֶ֨זֶת֙ ʔōḥˈezeṯ אחז seize
בַּ ba בְּ in
עֲקֵ֣ב ʕᵃqˈēv עָקֵב heel
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
בֶּן־ ben- בֵּן son
שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six
שָׁנָ֖ה šānˌā שָׁנָה year
בְּ bᵊ בְּ in
לֶ֥דֶת lˌeḏeṯ ילד bear
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
25:26. sexagenarius erat Isaac quando nati sunt parvuli
Isaac was threescore years old when the children were born unto him.
25:26. Isaac was sixty years old when the little ones were born to him.
25:26. And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac [was] threescore years old when she bare them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: «и наречено ему имя: Иаков…» И имя второго сына Ревекки — Иаков случайного происхождения произошло оно от обстоятельств его рождения — именно от того, что он явился на свет, держась за пяту старшего брата, как объясняет это сам Исав (27:36).

Различие в их характере и образе жизни.
Adam Clarke: Commentary on the Bible - 1831
25:26: His name was called Jacob - יעקב Yaccob, from עקב akab, to defraud, deceive, to supplant, i.e., to overthrow a person by tripping up his heels. Hence this name was given to Jacob, because it was found he had laid hold on his brother's heel, which was emblematical of his supplanting Esau, and defrauding him of his birthright.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:26: And after: Gen 38:28-30
took: Hos 12:3
Jacob: Gen 27:36
Isaac was: Gen 25:20
John Gill
25:26 And after that came his brother out,.... Out of his mother's womb, either by his own strength, or by the help of the midwife:
and his hand took hold on Esau's heel; to pluck him back and get out first; and this was not casual, but was so ordered in Providence, and had a meaning and mystery in it:
and his name was called Jacob; by his parents and others, and that for the above reason, because he took his brother by the heel, which his name has the signification of, and Esau has respect to in Gen 27:36,
and Isaac was threescore years old when she bare them; and so it was twenty years after he had been married to her; so long was his faith tried and exercised about the promised seed that was to spring from him.
John Wesley
25:26 His hand took hold on Esau's heel - This signified, Jacob's pursuit of the birth - right and blessing; from the first he reached forth to have catched hold of it, and if possible to have prevented his brother. His prevailing for it at last: that in process of time he should gain his point. This passage is referred to Hos 12:3, and from hence he had his name Jacob, a supplanter.
25:2725:27: Եւ էր Եսաւ՝ այր հմո՛ւտ որսոյ վայրա՛գ. եւ Յակոբ՝ այր առանց պաճուճանաց ընտասուն։
27 Եսաւը հմուտ որսորդ էր եւ վայրենաբարոյ, իսկ Յակոբը մեղմաբարոյ էր ու տնակեաց:
27 Եւ մանուկները մեծցան ու Եսաւ դաշտի մարդ՝ վարպետ որսորդ եղաւ. իսկ Յակոբ՝ հանդարտ բարքով մարդ էր ու վրաններու մէջ կը բնակէր։
Եւ աճեցին մանկունքն. եւ էր Եսաւ այր հմուտ որսոյ` վայրագ, եւ Յակոբ` այր [341]առանց պաճուճանաց`` ընտասուն:

25:27: Եւ էր Եսաւ՝ այր հմո՛ւտ որսոյ վայրա՛գ. եւ Յակոբ՝ այր առանց պաճուճանաց ընտասուն։
27 Եսաւը հմուտ որսորդ էր եւ վայրենաբարոյ, իսկ Յակոբը մեղմաբարոյ էր ու տնակեաց:
27 Եւ մանուկները մեծցան ու Եսաւ դաշտի մարդ՝ վարպետ որսորդ եղաւ. իսկ Յակոբ՝ հանդարտ բարքով մարդ էր ու վրաններու մէջ կը բնակէր։
zohrab-1805▾ eastern-1994▾ western am▾
25:2727: Дети выросли, и стал Исав человеком искусным в звероловстве, человеком полей; а Иаков человеком кротким, живущим в шатрах.
25:27 ηὐξήθησαν αυξανω grow; increase δὲ δε though; while οἱ ο the νεανίσκοι νεανισκος young man καὶ και and; even ἦν ειμι be Ησαυ ησαυ Ēsau; Isav ἄνθρωπος ανθρωπος person; human εἰδὼς ειδω realize; have idea κυνηγεῖν κυνηγεω Iakōb; Iakov δὲ δε though; while ἦν ειμι be ἄνθρωπος ανθρωπος person; human ἄπλαστος απλαστος dwell οἰκίαν οικια house; household
25:27 וַֽ wˈa וְ and יִּגְדְּלוּ֙ yyiḡdᵊlˌû גדל be strong הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וַ wa וְ and יְהִ֣י yᵊhˈî היה be עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau אִ֛ישׁ ʔˈîš אִישׁ man יֹדֵ֥עַ yōḏˌēₐʕ ידע know צַ֖יִד ṣˌayiḏ צַיִד hunting אִ֣ישׁ ʔˈîš אִישׁ man שָׂדֶ֑ה śāḏˈeh שָׂדֶה open field וְ wᵊ וְ and יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob אִ֣ישׁ ʔˈîš אִישׁ man תָּ֔ם tˈām תָּם complete יֹשֵׁ֖ב yōšˌēv ישׁב sit אֹהָלִֽים׃ ʔōholˈîm אֹהֶל tent
25:27. quibus adultis factus est Esau vir gnarus venandi et homo agricola Iacob autem vir simplex habitabat in tabernaculisAnd when they were grown up, Esau became a skillful hunter, and a husbandman, but Jacob a plain man dwelt in tents.
27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
25:27. And as adults, Esau became a knowledgeable hunter and a man of agriculture, but Jacob, a simple man, dwelt in tents.
25:27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob [was] a plain man, dwelling in tents.
And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob [was] a plain man, dwelling in tents:

27: Дети выросли, и стал Исав человеком искусным в звероловстве, человеком полей; а Иаков человеком кротким, живущим в шатрах.
25:27
ηὐξήθησαν αυξανω grow; increase
δὲ δε though; while
οἱ ο the
νεανίσκοι νεανισκος young man
καὶ και and; even
ἦν ειμι be
Ησαυ ησαυ Ēsau; Isav
ἄνθρωπος ανθρωπος person; human
εἰδὼς ειδω realize; have idea
κυνηγεῖν κυνηγεω Iakōb; Iakov
δὲ δε though; while
ἦν ειμι be
ἄνθρωπος ανθρωπος person; human
ἄπλαστος απλαστος dwell
οἰκίαν οικια house; household
25:27
וַֽ wˈa וְ and
יִּגְדְּלוּ֙ yyiḡdᵊlˌû גדל be strong
הַ ha הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
אִ֛ישׁ ʔˈîš אִישׁ man
יֹדֵ֥עַ yōḏˌēₐʕ ידע know
צַ֖יִד ṣˌayiḏ צַיִד hunting
אִ֣ישׁ ʔˈîš אִישׁ man
שָׂדֶ֑ה śāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
אִ֣ישׁ ʔˈîš אִישׁ man
תָּ֔ם tˈām תָּם complete
יֹשֵׁ֖ב yōšˌēv ישׁב sit
אֹהָלִֽים׃ ʔōholˈîm אֹהֶל tent
25:27. quibus adultis factus est Esau vir gnarus venandi et homo agricola Iacob autem vir simplex habitabat in tabernaculis
And when they were grown up, Esau became a skillful hunter, and a husbandman, but Jacob a plain man dwelt in tents.
25:27. And as adults, Esau became a knowledgeable hunter and a man of agriculture, but Jacob, a simple man, dwelt in tents.
25:27. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob [was] a plain man, dwelling in tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: «Исаак любил Исава… Ревекка любила Иакова…» Что кроткий, женственный Исаак больше любил энергичного и сурового Исава, а деятельная и пылкая Ревекка предпочитала тихого и скромного Иакова — это глубоко верно психологически. Не скрывает Библия также и того, что предпочтение Исааком старшего сына Исава носило и несколько эгоистический характер. Хотя и безотносительно к этому, оно было вполне естественно и понятно, так как Исав был первенец, а на первенцах обычно покоились все лучшие упования и надежды.

Исав продает свое первородство.
Adam Clarke: Commentary on the Bible - 1831
25:27: A man of the field - איש שדה ish sadeh, one who supported himself and family by hunting and by agriculture.
Jacob was a plain man - איש תם ish tam, a perfect or upright man; dwelling in tents - subsisting by breeding and tending cattle, which was considered in those early times the most perfect employment; and in this sense the word תם tam, should be here understood, as in its moral meaning it certainly could not be applied to Jacob till after his name was changed, after which time only his character stands fair and unblemished. See Gen 32:26-30.
Albert Barnes: Notes on the Bible - 1834
25:27-34
The brothers prove to be different in disposition and habit. The rough fiery Esau takes to the field, and becomes skilled in all modes of catching game. Jacob is of a homely, peaceful, orderly turn, dwelling in tents and gathering round him the means and appliances of a quiet social life. The children please their parents according as they supply what is lacking in themselves. Isaac, himself so sedate, loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and spiritual tendencies in which she is more dependent than Isaac. Esau is destructive of game; Jacob is constructive of cattle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:27: a cunning: Gen 10:9, Gen 21:20, Gen 27:3-5, Gen 27:40
a plain man: Gen 6:9, Gen 28:10, Gen 28:11, Gen 31:39-41, Gen 46:34; Job 1:1, Job 1:8, Job 2:3; Psa 37:37
dwelling: Heb 11:9
Carl Friedrich Keil and Franz Delitzsch
25:27
Esau became "a cunning hunter, a man of the field," i.e., a man wandering about in the fields. He was his father's favourite, for "venison was in his mouth," i.e., he was fond of it. But Jacob was תּם אישׁ, "a pious man" (Luther); תּם, integer, denotes here a disposition that finds pleasure in the quiet life of home. אהלים ישׁב, not dwelling in tents, but sitting in the tents, in contrast with the wild hunter's life led by his brother; hence he was his mother's favourite.
John Gill
25:27 And the boys grew,.... In stature, became strong and fit for business, and betook themselves to different employments:
and Esau was a cunning hunter, a man of the field: whose business lay in tilling and sowing it, which his father Isaac followed sometimes; or rather he chose to range about the field and hunt after beasts and birds, in which he was very expert, and contrived traps and snares to catch them in; and this course of life was most agreeable to his temper and disposition, being active, fierce, and cruel; according to the Targum of Jonathan, he was also a hunter and slayer of men, Nimrod and Henoch his son:
and Jacob was a plain man; an honest plain hearted man, whose heart and tongue went together; a quiet man, that gave no disturbance to others; a godly man, sincere, upright, and perfect, that had the truth of grace and holiness in him, as well as the perfect righteousness of his Redeemer on him:
dwelling in tents; keeping at home and attending the business of the family, as we afterwards find him boiling pottage, Gen 25:29; or rather this denotes his pastoral life, being a shepherd, he dwelt in tents, which could be removed from place to place for the convenience of pasturage: Jarchi's note is,"in the tent of Shem and in the tent of Eber;''agreeably to the Targum of Jonathan,"a minister in the school of Shem, seeking doctrine from the Lord;''a student there, where he resided awhile, in order to be instructed in the doctrines of truth and righteousness.
John Wesley
25:27 Esau was an hunter - And a man that knew how to live by his wits, for he was a cunning hunter. A man of the field - All for the game, and never so well but as when he was in pursuit of it. And Jacob was a plain man - An honest man, that dealt fairly. And dwelt in tents - Either, As a shepherd, loving that safe and silent employment of keeping sheep, to which also he bred up his children, Gen 46:34. Or, As a student, he frequented the tents of Melchizedek or Heber, as some understand it, to be taught by them divine things.
Robert Jamieson, A. R. Fausset and David Brown
25:27 the boys grew--from the first, opposite to each other in character, manners, and habits.
25:2825:28: Եւ սիրեաց Իսահակ զԵսաւ, զի որս նորա կերակո՛ւր էր նմա. եւ Ռեբեկա սիրէր զՅակոբ[219]։ [219] Ոմանք. Եւ սիրէր Իսահակ զԵսաւ։ Յօրինակին. Կերակուր է նմա։
28 Իսահակը սիրեց Եսաւին, որովհետեւ նրա որսը կերակուր էր իր համար, իսկ Ռեբեկան սիրեց Յակոբին:
28 Եւ Իսահակ կը սիրէր Եսաւը, վասն զի անոր որսէն կ’ուտէր, բայց Ռեբեկա Յակոբը կը սիրէր։
Եւ սիրեաց Իսահակ զԵսաւ, զի որս նորա կերակուր էր նմա. եւ Ռեբեկա սիրէր զՅակոբ:

25:28: Եւ սիրեաց Իսահակ զԵսաւ, զի որս նորա կերակո՛ւր էր նմա. եւ Ռեբեկա սիրէր զՅակոբ[219]։
[219] Ոմանք. Եւ սիրէր Իսահակ զԵսաւ։ Յօրինակին. Կերակուր է նմա։
28 Իսահակը սիրեց Եսաւին, որովհետեւ նրա որսը կերակուր էր իր համար, իսկ Ռեբեկան սիրեց Յակոբին:
28 Եւ Իսահակ կը սիրէր Եսաւը, վասն զի անոր որսէն կ’ուտէր, բայց Ռեբեկա Յակոբը կը սիրէր։
zohrab-1805▾ eastern-1994▾ western am▾
25:2828: Исаак любил Исава, потому что дичь его была по вкусу его, а Ревекка любила Иакова.
25:28 ἠγάπησεν αγαπαω love δὲ δε though; while Ισαακ ισαακ Isaak τὸν ο the Ησαυ ησαυ Ēsau; Isav ὅτι οτι since; that ἡ ο the θήρα θηρα hunt; game αὐτοῦ αυτος he; him βρῶσις βρωσις meal; eating αὐτῷ αυτος he; him Ρεβεκκα ρεβεκκα Rebecca δὲ δε though; while ἠγάπα αγαπαω love τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov
25:28 וַ wa וְ and יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau כִּי־ kî- כִּי that צַ֣יִד ṣˈayiḏ צַיִד hunting בְּ bᵊ בְּ in פִ֑יו fˈiʸw פֶּה mouth וְ wᵊ וְ and רִבְקָ֖ה rivqˌā רִבְקָה Rebekah אֹהֶ֥בֶת ʔōhˌeveṯ אהב love אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
25:28. Isaac amabat Esau eo quod de venationibus illius vesceretur et Rebecca diligebat IacobIsaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.
28. Now Isaac loved Esau, because he did eat of his venison: and Rebekah loved Jacob.
25:28. Isaac was fond of Esau, because he was fed from his hunting; and Rebekah loved Jacob.
25:28. And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.
And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob:

28: Исаак любил Исава, потому что дичь его была по вкусу его, а Ревекка любила Иакова.
25:28
ἠγάπησεν αγαπαω love
δὲ δε though; while
Ισαακ ισαακ Isaak
τὸν ο the
Ησαυ ησαυ Ēsau; Isav
ὅτι οτι since; that
ο the
θήρα θηρα hunt; game
αὐτοῦ αυτος he; him
βρῶσις βρωσις meal; eating
αὐτῷ αυτος he; him
Ρεβεκκα ρεβεκκα Rebecca
δὲ δε though; while
ἠγάπα αγαπαω love
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
25:28
וַ wa וְ and
יֶּאֱהַ֥ב yyeʔᵉhˌav אהב love
יִצְחָ֛ק yiṣḥˈāq יִצְחָק Isaac
אֶת־ ʔeṯ- אֵת [object marker]
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
כִּי־ kî- כִּי that
צַ֣יִד ṣˈayiḏ צַיִד hunting
בְּ bᵊ בְּ in
פִ֑יו fˈiʸw פֶּה mouth
וְ wᵊ וְ and
רִבְקָ֖ה rivqˌā רִבְקָה Rebekah
אֹהֶ֥בֶת ʔōhˌeveṯ אהב love
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
25:28. Isaac amabat Esau eo quod de venationibus illius vesceretur et Rebecca diligebat Iacob
Isaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.
25:28. Isaac was fond of Esau, because he was fed from his hunting; and Rebekah loved Jacob.
25:28. And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.
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Adam Clarke: Commentary on the Bible - 1831
25:28: Isaac loved Esau - but Rebekah loved Jacob - This is an early proof of unwarrantable parental attachment to one child in preference to another. Isaac loved Esau, and Rebekah loved Jacob; and in consequence of this the interests of the family were divided, and the house set in opposition to itself. The fruits of this unreasonable and foolish attachment were afterwards seen in a long catalogue of both natural and moral evils among the descendants of both families.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:28: he did eat of his venison: Heb. venison was in his mouth, Gen 27:4, Gen 27:19, Gen 27:25, Gen 27:31
Rebekah: Gen 27:6
John Gill
25:28 And Isaac loved Esau, because he did eat of his venison,.... Better than Jacob, not only because he was his firstborn, but because he brought him of the flesh of creatures, which he took in hunting, and being dressed, were savoury food to him: it is in the original, "because venison (or what he hunted) was in his mouth" (h), into which he put it, and was very grateful to his taste:
but Rebekah loved Jacob; more than Esau, being more at home with her, and of a milder disposition; and more especially being a good man, a partaker of the grace of God, and to whom she knew by the oracle the blessing and promise belonged.
(h) "quia venatio in ore ejus", Pagninus, Montanus.
John Wesley
25:28 And Isaac loved Esau - Isaac though he was not a stirring man himself, yet he loved to have his son active. Esau knew how to please him, and shewed a great respect for him, by treating him often with venison, which won upon him more than one would have thought. But Rebekah loved him whom God loved.
Robert Jamieson, A. R. Fausset and David Brown
25:28 The parents were divided in their affection; and while the grounds, at least of the father's partiality, were weak, the distinction made between the children led, as such conduct always does, to unhappy consequences.
25:2925:29: Եւ էր եփեալ Յակոբայ թա՛ն. եւ եկն Եսաւ ՚ի դաշտէ՝ նքթեալ։
29 Յակոբը մի անգամ ապուր էր եփել, երբ Եսաւը դաշտից եկաւ քաղցից թուլացած:
29 Օր մը երբ Յակոբ ապուր կ’եփէր, Եսաւ դաշտէն եկաւ եւ անօթութենէն կը մարէր։
Եւ էր եփեալ Յակոբայ թան. եւ եկն Եսաւ ի դաշտէ նքթեալ:

25:29: Եւ էր եփեալ Յակոբայ թա՛ն. եւ եկն Եսաւ ՚ի դաշտէ՝ նքթեալ։
29 Յակոբը մի անգամ ապուր էր եփել, երբ Եսաւը դաշտից եկաւ քաղցից թուլացած:
29 Օր մը երբ Յակոբ ապուր կ’եփէր, Եսաւ դաշտէն եկաւ եւ անօթութենէն կը մարէր։
zohrab-1805▾ eastern-1994▾ western am▾
25:2929: И сварил Иаков кушанье; а Исав пришел с поля усталый.
25:29 ἥψησεν εψω though; while Ιακωβ ιακωβ Iakōb; Iakov ἕψεμα εψεμα come; go δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐκ εκ from; out of τοῦ ο the πεδίου πεδιον leave off; cease
25:29 וַ wa וְ and יָּ֥זֶד yyˌāzeḏ זיד be presumptuous יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob נָזִ֑יד nāzˈîḏ נָזִיד boiled food וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau מִן־ min- מִן from הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field וְ wᵊ וְ and ה֥וּא hˌû הוּא he עָיֵֽף׃ ʕāyˈēf עָיֵף faint
25:29. coxit autem Iacob pulmentum ad quem cum venisset Esau de agro lassusAnd Jacob boiled Pottage: to whom Esau, coming faint out of the field,
29. And Jacob sod pottage: and Esau came in from the field, and he was faint:
25:29. Then Jacob boiled a small meal. Esau, when he had arrived weary from the field,
25:29. And Jacob sod pottage: and Esau came from the field, and he [was] faint:
And Jacob sod pottage: and Esau came from the field, and he [was] faint:

29: И сварил Иаков кушанье; а Исав пришел с поля усталый.
25:29
ἥψησεν εψω though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἕψεμα εψεμα come; go
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἐκ εκ from; out of
τοῦ ο the
πεδίου πεδιον leave off; cease
25:29
וַ wa וְ and
יָּ֥זֶד yyˌāzeḏ זיד be presumptuous
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
נָזִ֑יד nāzˈîḏ נָזִיד boiled food
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau
מִן־ min- מִן from
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
עָיֵֽף׃ ʕāyˈēf עָיֵף faint
25:29. coxit autem Iacob pulmentum ad quem cum venisset Esau de agro lassus
And Jacob boiled Pottage: to whom Esau, coming faint out of the field,
25:29. Then Jacob boiled a small meal. Esau, when he had arrived weary from the field,
25:29. And Jacob sod pottage: and Esau came from the field, and he [was] faint:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: «Дай мне поесть красного, красного этого…» Повторение одного и того же слова выражает здесь особенную настойчивость и силу желания, свидетельствующую о необыкновенном голоде Исава. Относительно же самого блюда, возбудившего такой аппетит усталого охотника, знатоки Востока говорят, что это была чечевичная похлебка красного цвета, очень ценимая и доселе по своему запаху и вкусу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29: Esau Sells His Birthright.B. C. 1805.
29 And Jacob sod pottage: and Esau came from the field, and he was faint: 30 And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. 31 And Jacob said, Sell me this day thy birthright. 32 And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? 33 And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. 34 Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
We have here a bargain made between Jacob and Esau about the birthright, which was Esau's by providence but Jacob's by promise. It was a spiritual privilege, including the excellency of dignity and the excellency of power, as well as the double portion, ch. xlix. 3. It seemed to be such a birthright as had then the blessing annexed to it, and the entail of the promise. Now see,
I. Jacob's pious desire of the birthright, which yet he sought to obtain by indirect courses, not agreeable to his character as a plain man. It was not out of pride or ambition that he coveted the birthright, but with an eye to spiritual blessings, which he had got well acquainted with in his tents, while Esau had lost the scent of them in the field. For this he is to be commended, that he coveted earnestly the best gifts; yet in this he cannot be justified, that he took advantage of his brother's necessity to make him a very hard bargain (v. 31): Sell me this day thy birthright. Probably there had formerly been some communication between them about this matter, and then it was not so great a surprise upon Esau as here it seems to be; and, it may be, Esau had sometimes spoken slightly of the birthright and its appurtenances, which encouraged Jacob to make this proposal to him. And, if so, Jacob is, in some measure, excusable in what he did to gain his point. Note, Plain men that have their conversation in simplicity and godly sincerity, and without worldly wisdom, are often found wisest of all for their souls and eternity. Those are wise indeed that are wise for another world. Jacob's wisdom appeared in two things:-- 1. He chose the fittest time, took the opportunity when it offered itself, and did not let it slip. 2. Having made the bargain, he made it sure, and got it confirmed by Esau's oath: Swear to me this day, v. 33. He took Esau when he was in the mind, and would not leave him a power of revocation. In a case of this nature, it is good to be sure.
II. Esau's profane contempt of the birthright, and the foolish sale he made of it. He is called profane Esau for it (Heb. xii. 16), because for one morsel of meat he sold his birthright, as dear a morsel as ever was eaten since the forbidden fruit; and he lived to regret it when it was too late. Never was there such a foolish bargain as this which Esau now made; and yet he valued himself upon his policy, and had the reputation of a cunning man, and perhaps had often bantered his brother Jacob as a weak and simple man. Note, There are those that are penny-wise and pound-foolish, cunning hunters that can out-wit others and draw them into their snares, and yet are themselves imposed upon by Satan's wiles and led captive by him at his will. Again, God often chooses the foolish things of the world, by them to confound the wise. Plain Jacob makes a fool of cunning Esau. Observe the instances of Esau's folly.
1. His appetite was very strong, v. 29, 30. Poor Jacob had got some bread and pottage (v. 29) for his dinner, and was sitting down to it contentedly enough, without venison, when Esau came from hunting, hungry and weary, and perhaps had caught nothing. And now Jacob's pottage pleased his eye better than ever his game had done. Give me (says he) some of that red, that red, as it is in the original; it suited his own colour (v. 25), and, in reproach to him for this, he was ever afterwards called Edom, red. Nay, it should seem, he was so faint that he could not feed himself, nor had he a servant at hand to help him, but entreats his brother to feed him. Note, (1.) Those that addict themselves to sport weary themselves for very vanity, Hab. ii. 13. They might do the most needful business, and gain the greatest advantages, with half the pains they take, and half the perils they run into, in pursuit of their foolish pleasures. (2.) Those that work with quietness are more constantly and comfortably provided for than those that hunt with noise: bread is not always to the wise, but those that trust in the Lord and do good, verily they shall be fed, fed with daily bread; not as Esau, sometimes feasting and sometimes fainting. (3.) The gratifying of the sensual appetite is that which ruins thousands of precious souls: surely, if Esau was hungry and faint, he might have got a meal's meat cheaper than at the expense of his birthright; but he was unaccountably fond of the colour of this pottage, and could not deny himself the satisfaction of a mess of it, whatever it cost him. Never better can come of it, when men's hearts walk after their eyes (Job xxxi. 7), and when they serve their own bellies: therefore look not thou upon the wine, or, as Esau, upon the pottage, when it is red, when it gives that colour in the cup, in the dish, which is most inviting, Prov. xxiii. 31. If we use ourselves to deny ourselves, we break the forces of most temptations.
2. His reasoning was very weak (v. 32): Behold, I am at the point to die; and, if he were, would nothing serve to keep him alive but this pottage? If the famine were now in the land (ch. xxvi. 1), as Dr. Lightfoot conjectures, we cannot suppose Isaac so poor, or Rebekah so bad a house-keeper, but that he might have been supplied with food convenient, other ways, and might have saved his birthright: but his appetite has the mastery of him; he is in a longing condition, nothing will please him but this red this red pottage, and, to palliate his desire, he pretends he is at the point to die. If it had been so, was it not better for him to die in honour than to live in disgrace, to die under a blessing than to live under a curse? The birthright was typical of spiritual privileges, those of the church of the first-born. Esau was now tried how he would value them, and he shows himself sensible only of present grievances; may he but get relief against them, he cares not for his birthright. Better principled was Naboth, who would lose his life rather than sell his vineyard, because his part in the earthly Canaan signified his part in the heavenly, 1 Kings xxi. 3. (1.) If we look on Esau's birthright as only a temporal advantage, what he said had something of truth in it, namely, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour (Ps. xlix. 6-8); they will not put by the stroke of death, nor ease the pangs nor remove the sting: yet Esau, who set up for a gentleman, should have had a greater and more noble spirit than to sell even such an honour so cheaply. (2.) But, being of a spiritual nature, his undervaluing it was the greatest profaneness imaginable. Note, It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures, of this world, as bad a bargain as his that sold a birthright for a dish of broth.
3. Repentance was hidden from his eyes (v. 34): He did eat and drink, pleased his palate, satisfied his cravings, congratulated himself on the good meal's meat he had had, and then carelessly rose up and went his way, without any serious reflections upon the bad bargain he had made, or any show of regret. Thus Esau despised his birthright; he used no means at all to get the bargain revoked, made no appeal to his father about it, nor proposed to his brother to compound the matter; but the bargain which his necessity had made (supposing it were so) his profaneness confirmed ex post facto--after the deed; and by his subsequent neglect and contempt he did, as it were, acknowledge a fine, and by justifying himself in what he had done he put the bargain past recall. Note, People are ruined, not so much by doing what is amiss, as by doing it and not repenting of it, doing it and standing to it.
Adam Clarke: Commentary on the Bible - 1831
25:29: Sod pottage - יזד נזיד yazed nazid, he boiled a boiling; and this we are informed, Gen 25:34, was of עדשים adashim, what the Septuagint render φακος, and we, following them and the Vulgate lens, translate lentils, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentils, kidney beans, and garvancos," says he, "are the chiefest of their pulse kind; beans, when boiled and stewed with oil and garlic, are the principal food of persons of all distinctions; lentils are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate color. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright." Shaw's Travels, p. 140, 4th. edit.
Albert Barnes: Notes on the Bible - 1834
25:29-34
A characteristic incident in their early life is attended with very important consequences. "Jacob sod pottage." He has become a sage in the practical comforts of life. Esau leaves the field for the tent, exhausted with fatigue. The sight and smell of Jacob's savory dish of lentile soup are very tempting to a hungry man. "Let me feed now on that red, red broth." He does not know how to name it. The lentile is common in the country, and forms a cheap and palatable dish of a reddish brown color, with which bread seems to have been eaten. The two brothers were not congenial. They would therefore act each independently of the other, and provide each for himself. Esau was no doubt occasionally rude and hasty. Hence, a selfish habit would grow up and gather strength. He was probably accustomed to supply himself with such fare as suited his palate, and might have done so on this occasion without any delay. But the free flavor and high color of the mess, which Jacob was preparing for himself, takes his fancy, and nothing will do but the red red. Jacob obviously regarded this as a rude and selfish intrusion on his privacy and property, in keeping with similar encounters that may have taken place between the brothers.
It is here added, "therefore was his name called Edom," that is, "Red." The origin of surnames, or second names for the same person or place, is a matter of some moment in the fair interpretation of an ancient document. It is sometimes hastily assumed that the same name can only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy. But the error lies in the interpreter, not in the author. The propriety of a particular name may be marked by two or more totally different circumstances, and its application renewed on each of these occasions. Even an imaginary cause may be assigned for a name, and may serve to originate or renew its application. The two brothers now before us afford very striking illustrations of the general principle. It is pretty certain that Esau would receive the secondary name of Edom, which ultimately became primary in point of use, from the red complexion of skin, even from his birth. But the exclamation "that red red," uttered on the occasion of a very important crisis in his history, renewed the name, and perhaps tended to make it take the place of Esau in the history of his race. Jacob, too, the holder of the heel, received this name from a circumstance occurring at his birth. But the buying of the birthright and the gaining of the blessing, were two occasions in his subsequent life on which he merited the title of the supplanter or the holder by the heel Gen 27:36. These instances prepare us to expect other examples of the same name being applied to the same object, for different reasons on different occasions.
"Sell me this day thy birthright." This brings to light a new cause of variance between the brothers. Jacob was no doubt aware of the prediction communicated to his mother, that the older should serve the younger. A quiet man like him would not otherwise have thought of Rev_ersing the order of nature and custom. In after times the right of primogeniture consisted in a double portion of the father's goods Deu 21:17, and a certain rank as the patriarch and priest of the house on the death of the father. But in the case of Isaac there was the far higher dignity of chief of the chosen family and heir of the promised blessing, with all the immediate and ultimate temporal and eternal benefits therein included. Knowing all this, Jacob is willing to purchase the birthright, as the most peaceful way of bringing about that supremacy which was destined for him. He is therefore cautious and prudent, even conciliating in his proposal.
He availed himself of a weak moment to accomplish by consent what was to come. Yet he lays no necessity on Esau, but leaves him to his own free choice. We must therefore beware of blaming him for endeavoring to win his brother's concurrence in a thing that was already settled in the purpose of God. His chief error lay in attempting to anticipate the arrangements of Providence. Esau is strangely ready to dispose of his birthright for a trivial present gratification. He might have obtained other means of recruiting nature equally suitable, but he will sacrifice anything for the desire of the moment. Any higher import of the right he was prepared to sell so cheap seems to have escaped his view, if it had ever occurred to his mind. Jacob, however, is deeply in earnest. He will bring this matter within the range of heavenly influence. He will have God solemnly invoked as a witness of the transfer. Even this does not startle Esau. There is not a word about the price. It is plain that Esau's thoughts were altogether on "the morsel of meat." He swears unto Jacob. He then ate and drank, and rose up and went his way, as the sacred writer graphically describes his reckless course. Most truly did he despise his birthright. His mind did not rise to higher or further things. Such was the boyhood of these wondrous twins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:29: am 2199, bc 1805
and he: Jdg 8:4, Jdg 8:5; Sa1 14:28, Sa1 14:31; Pro 13:25; Isa 40:30, Isa 40:31
Carl Friedrich Keil and Franz Delitzsch
25:29
The difference in the characters of the two brothers was soon shown in a singular circumstance, which was the turning-point in their lives. Esau returned home one day from the field quite exhausted, and seeing Jacob with a dish of lentils, still a favourite dish in Syria and Egypt, he asked with passionate eagerness for some to eat: "Let me swallow some of that red, that red there;" אדם, the brown-red lentil pottage. From this he received the name Edom, just as among the ancient Arabians persons received names from quite accidental circumstances, which entirely obscured their proper names. Jacob made us of his brother's hunger to get him to sell his birthright. The birthright consisted afterwards in a double portion of the father's inheritance (Deut 21:17); but with the patriarchs it embraced the chieftainship, the rule over the brethren and the entire family (Gen 27:29), and the title to the blessing of the promise (Gen 27:4, Gen 27:27-29), which included the future possession of Canaan and of covenant fellowship with Jehovah (Gen 28:4). Jacob knew this, and it led him to anticipate the purposes of God. Esau also knew it, but attached no value to it. There is proof enough that he knew he was giving away, along with the birthright, blessings which, because they were not of a material but of a spiritual nature, had no particular value in his estimation, in the words he made use of: "Behold I am going to die (to meet death), and what is the birthright to me?" The only thing of value to him was the sensual enjoyment of the present; the spiritual blessings of the future his carnal mind was unable to estimate. In this he showed himself to be βέβηλος (Heb 12:16), a profane man, who cared for nothing but the momentary gratification of sensual desires, who "did eat and drink, and rose up, and went his way, and so despised his birthright" (Gen 25:34). With these words the Scriptures judge and condemn the conduct of Esau. Just as Ishmael was excluded from the promised blessing because he was begotten "according to the flesh," so Esau lost it because his disposition was according to the flesh. The frivolity with which he sold his birthright to his brother for a dish of lentils, rendered him unfit to be the heir and possessor of the promised grace. But this did not justify Jacob's conduct in the matter. Though not condemned here, yet in the further course of the history it is shown to have been wrong, by the simple fact that he did not venture to make this transaction the basis of a claim.
John Gill
25:29 And Jacob sod pottage,.... Or boiled broth; this he did at a certain time, for this was not his usual employment; the Targum of Jonathan says, it was on the day in which Abraham died; and whereas this pottage was made of lentiles, as appears from Gen 25:34; this the Jewish writers (i) say was the food of mourners; and so this circumstance furnishes out a reason for Jacob's boiling pottage of lentiles at this time: and hence also they (k) gather, that Jacob and Esau were now fifteen years of age; for Abraham was an hundred years old when Isaac was born, and Isaac was sixty at the birth of his sons; and Abraham lived to be one hundred and seventy five, and therefore Esau and Jacob must be fifteen years old when he died:
and Esau came from the field, and be was faint: for want of food, and weary with hunting, and perhaps more so, having toiled and got nothing.
(i) Pirke Eliezer, c. 35. (k) Seder Olam Rabba, p. 3. Shalshalet Hakabala, fol. 5. 1.
John Wesley
25:29 Sod - That is, boiled.
Robert Jamieson, A. R. Fausset and David Brown
25:29 Jacob sod pottage--made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.
25:3025:30: Եւ ասէ Եսաւ ցՅակոբ. Տո՛ւր ինձ ճաշակել ՚ի շիկաթանէ՛դ յայդմանէ, զի նքթեա՛լ եմ։ Վասն այնորիկ կոչեցաւ անուն նորա Եդոմ։
30 Եսաւն ասաց Յակոբին. «Այդ կարմրաւուն ապուրից տուր ուտեմ, որովհետեւ քաղցից թուլացած եմ» (դրա համար էլ նրան Եդոմ կոչեցին):
30 Եսաւ Յակոբին ըսաւ. «Շնորհք ըրէ, այդ շիկաթանէն տուր որ ուտեմ, քանզի կը մարիմ»։ Անոր համար անոր անունը Եդովմ* կոչուեցաւ։
Եւ ասէ Եսաւ ցՅակոբ. Տուր ինձ ճաշակել ի շիկաթանէդ յայդմանէ, զի նքթեալ եմ: Վասն այնորիկ կոչեցաւ անուն նորա [342]Եդովմ:

25:30: Եւ ասէ Եսաւ ցՅակոբ. Տո՛ւր ինձ ճաշակել ՚ի շիկաթանէ՛դ յայդմանէ, զի նքթեա՛լ եմ։ Վասն այնորիկ կոչեցաւ անուն նորա Եդոմ։
30 Եսաւն ասաց Յակոբին. «Այդ կարմրաւուն ապուրից տուր ուտեմ, որովհետեւ քաղցից թուլացած եմ» (դրա համար էլ նրան Եդոմ կոչեցին):
30 Եսաւ Յակոբին ըսաւ. «Շնորհք ըրէ, այդ շիկաթանէն տուր որ ուտեմ, քանզի կը մարիմ»։ Անոր համար անոր անունը Եդովմ* կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
25:3030: И сказал Исав Иакову: дай мне поесть красного, красного этого, ибо я устал. От сего дано ему прозвание: Едом.
25:30 καὶ και and; even εἶπεν επω say; speak Ησαυ ησαυ Ēsau; Isav τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov γεῦσόν γευω taste; eat με με me ἀπὸ απο from; away τοῦ ο the ἑψέματος εψεμα the πυρροῦ πυρρος fiery red τούτου ουτος this; he ὅτι οτι since; that ἐκλείπω εκλειπω leave off; cease διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Εδωμ εδωμ Edōm; Ethom
25:30 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הַלְעִיטֵ֤נִי halʕîṭˈēnî לעט swallow נָא֙ nˌā נָא yeah מִן־ min- מִן from הָ hā הַ the אָדֹ֤ם ʔāḏˈōm אָדֹם red הָ hā הַ the אָדֹם֙ ʔāḏˌōm אָדֹם red הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּ֥י kˌî כִּי that עָיֵ֖ף ʕāyˌēf עָיֵף faint אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus קָרָֽא־ qārˈā- קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
25:30. ait da mihi de coctione hac rufa quia oppido lassus sum quam ob causam vocatum est nomen eius EdomSaid: Give me of this red pottage, for I am exceeding faint. For which reason his name was called Edom.
30. and Esau said to Jacob, Feed me, I pray thee, with that same red ; for I am faint: therefore was his name called Edom.
25:30. said to him, “Give me this red stew, for I am very tired.” For this reason, his name was called Edom.
25:30. And Esau said to Jacob, Feed me, I pray thee, with that same red [pottage]; for I [am] faint: therefore was his name called Edom.
And Esau said to Jacob, Feed me, I pray thee, with that same red [pottage]; for I [am] faint: therefore was his name called Edom:

30: И сказал Исав Иакову: дай мне поесть красного, красного этого, ибо я устал. От сего дано ему прозвание: Едом.
25:30
καὶ και and; even
εἶπεν επω say; speak
Ησαυ ησαυ Ēsau; Isav
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
γεῦσόν γευω taste; eat
με με me
ἀπὸ απο from; away
τοῦ ο the
ἑψέματος εψεμα the
πυρροῦ πυρρος fiery red
τούτου ουτος this; he
ὅτι οτι since; that
ἐκλείπω εκλειπω leave off; cease
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Εδωμ εδωμ Edōm; Ethom
25:30
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הַלְעִיטֵ֤נִי halʕîṭˈēnî לעט swallow
נָא֙ nˌā נָא yeah
מִן־ min- מִן from
הָ הַ the
אָדֹ֤ם ʔāḏˈōm אָדֹם red
הָ הַ the
אָדֹם֙ ʔāḏˌōm אָדֹם red
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּ֥י kˌî כִּי that
עָיֵ֖ף ʕāyˌēf עָיֵף faint
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
קָרָֽא־ qārˈā- קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
25:30. ait da mihi de coctione hac rufa quia oppido lassus sum quam ob causam vocatum est nomen eius Edom
Said: Give me of this red pottage, for I am exceeding faint. For which reason his name was called Edom.
25:30. said to him, “Give me this red stew, for I am very tired.” For this reason, his name was called Edom.
25:30. And Esau said to Jacob, Feed me, I pray thee, with that same red [pottage]; for I [am] faint: therefore was his name called Edom.
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Adam Clarke: Commentary on the Bible - 1831
25:30: I am faint - It appears from the whole of this transaction, that Esau was so completely exhausted by fatigue that he must have perished had he not obtained some immediate refreshment. He had been either hunting or laboring in the field, and was now returning for the purpose of getting some food, but had been so exhausted that his strength utterly failed before he had time to make the necessary preparations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:30: with that same red pottage: Heb. with that red, with that red pottage, This, we are informed (Gen 25:34), was of lentiles, a sort of pulse.
Edom: i. e. red, Gen 36:1, Gen 36:9, Gen 36:43; Exo 15:15; Num 20:14-21; Deu 23:7; Kg2 8:20
John Gill
25:30 And Esau said to Jacob, feed me, I pray thee, with that same red pottage,.... Or, "with that same red (l), red"; not knowing what it was, or what it was made of, and therefore only calls it by its colour; and the word being doubled, may denote that it was very red; or he, being in haste and greedy of it through hunger, repeats it in a quick and short way: this pottage was made of lentiles, as we learn from Gen 25:34; which sort of food was much in use with the Egyptians, Egypt abounding with lentiles; and particularly Alexandria was famous for them, from whence they were carried into other countries, as Austin (m) relates. The lentiles of Pelusium, a city in Egypt, are made mention of by Virgil (n) and Martial (o), for which that place was famous; where, as Servius says (p), lentiles were first found, or where they grew the best; and, in the Misnah (q), an Egyptian lentil is spoken of, as neither large nor small, but middling. Pliny (r) speaks of two sorts of it in Egypt, and says he found it in some authors, that eating of these makes men even tempered, good humoured, and patient; and observes (s), that they delight in red earth, or where there is much ruddle, or red ochre, from whence they may receive a red tincture; and the pottage made of them is of such a colour. And Dr. Shaw (t) says, that lentiles dissolve easily into a mass, and make a pottage or soup of a chocolate colour, much used in the eastern countries: and, as Scheuchzer observes (u), coffee is of the bean kind, and not unlike a lentil, and makes a red decoction. The colour of it took with Esau, as well as it was sweet and savoury, as Athenaeus (w) reports; and especially, he being faint and hungry, desires his brother to give him some of it, and even to feed him with it:
for I am faint; so faint that he could not feed himself, or however wanted immediate sustenance, and could not wait till other food he had used to live upon was dressed:
therefore was his name called Edom; not from his red hair, but from this red pottage; for Edom signifies "red", and is the same with the names Pyrrhus and Rufus.
(l) "de rufo, rufo isto", Pagninus, Montanus, Drusius; so Piscator, Schmidt. (m) Comment. in Psal. xlvi. tom. 8. p. 174. (n) Virgil. Georgic. l. 1. ver. 228. (o) Martial. l. 13. epigr. 9. (p) In Virgil. ut supra. (Georgic. l. 1. ver. 228) (q) Misn. Celim. c. 17. sect. 8. (r) Nat. Hist. l. 18. c. 12. (s) lbid. c. 17. (t) Travels, p. 140. Ed. 2. (u) Physica Sacra, vol. 1. p. 78. (w) Deipno Sophist. l. 4. c. 14, 15.
John Wesley
25:30 Edom - That is, red.
25:3125:31: Եւ ասէ Յակոբ ցԵսաւ. Վաճառեա՛ ինձ այսօր զանդրանկութիւնս քո։
31 Յակոբն ասաց Եսաւին. «Կը տամ, եթէ այսօր ինձ վաճառես քո անդրանկութիւնը»:
31 Եւ Յակոբ ըսաւ. «Ծախէ՛ ինծի այսօր քու անդրանկութեանդ իրաւունքը»։
Եւ ասէ Յակոբ ցԵսաւ. Վաճառեա ինձ այսօր [343]զանդրանկութիւնս քո:

25:31: Եւ ասէ Յակոբ ցԵսաւ. Վաճառեա՛ ինձ այսօր զանդրանկութիւնս քո։
31 Յակոբն ասաց Եսաւին. «Կը տամ, եթէ այսօր ինձ վաճառես քո անդրանկութիւնը»:
31 Եւ Յակոբ ըսաւ. «Ծախէ՛ ինծի այսօր քու անդրանկութեանդ իրաւունքը»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3131: Но Иаков сказал: продай мне теперь же свое первородство.
25:31 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the Ησαυ ησαυ Ēsau; Isav ἀπόδου αποδιδωμι render; surrender μοι μοι me σήμερον σημερον today; present τὰ ο the πρωτοτόκιά πρωτοτοκια birthright σου σου of you; your ἐμοί εμοι me
25:31 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob מִכְרָ֥ה miḵrˌā מכר sell כַ ḵa כְּ as † הַ the יֹּ֛ום yyˈôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] בְּכֹֽרָתְךָ֖ bᵊḵˈōrāṯᵊḵˌā בְּכֹרָה right of first-born לִֽי׃ lˈî לְ to
25:31. cui dixit Iacob vende mihi primogenita tuaAnd Jacob said to him: Sell me thy first birthright.
31. And Jacob said, Sell me this day thy birthright.
25:31. Jacob said to him, “Sell me your right of the firstborn.”
25:31. And Jacob said, Sell me this day thy birthright.
And Jacob said, Sell me this day thy birthright:

31: Но Иаков сказал: продай мне теперь же свое первородство.
25:31
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
Ησαυ ησαυ Ēsau; Isav
ἀπόδου αποδιδωμι render; surrender
μοι μοι me
σήμερον σημερον today; present
τὰ ο the
πρωτοτόκιά πρωτοτοκια birthright
σου σου of you; your
ἐμοί εμοι me
25:31
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
מִכְרָ֥ה miḵrˌā מכר sell
כַ ḵa כְּ as
הַ the
יֹּ֛ום yyˈôm יֹום day
אֶת־ ʔeṯ- אֵת [object marker]
בְּכֹֽרָתְךָ֖ bᵊḵˈōrāṯᵊḵˌā בְּכֹרָה right of first-born
לִֽי׃ lˈî לְ to
25:31. cui dixit Iacob vende mihi primogenita tua
And Jacob said to him: Sell me thy first birthright.
25:31. Jacob said to him, “Sell me your right of the firstborn.”
25:31. And Jacob said, Sell me this day thy birthright.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: «продай мне теперь же твое первородство…» Как бы мы ни старались обелить в данном случае Иакова, но все же в его поступке остается нечто недостаточно благородное, извиняемое разве только полным пренебрежением Исава к своему праву (34: ст.).
Adam Clarke: Commentary on the Bible - 1831
25:31: Sell me this day thy birthright - What the בחרה bechorah or birthright was, has greatly divided both ancient and modern commentators. It is generally supposed that the following rights were attached to the primogeniture:
1. Authority and superiority over the rest of the family.
2. A double portion of the paternal inheritance.
3. The peculiar benediction of the father.
4. The priesthood, previous to its establishment in the family of Aaron.
Calmet controverts most of these rights, and with apparent reason, and seems to think that the double portion of the paternal inheritance was the only incontestable right which the first-born possessed; the others were such as were rather conceded to the first-born, than fixed by any law in the family. However this may be, it appears,
1. That the first-born were peculiarly consecrated to God, Exo 22:29.
2. Were next in honor to their parents, Gen 49:3.
3. Had a double portion of their father's goods, Deu 21:17.
4. Succeeded him in the government of the family or kingdom, Ch2 21:3.
5. Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the first-born, had the sole right of administration in the service of God, Num 8:14-18; and hence we may presume, had originally a right to the priesthood previous to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among the privileges of the first-born.
That the birthright was a matter of very great importance, there can be no room to doubt; and that it was a transferable property, the transaction here sufficiently proves.
John Gill
25:31 And Jacob said, sell me this day thy birthright. Which had many privileges annexed to it, as honour and authority in the family next to parents; a double portion of inheritance; some say the exercise of priesthood, but that is questioned; the parental blessing, and especially in this the promises of the Messiah, and of inheritance of the land of Canaan, and which was typical of the heavenly inheritance: all which Rebekah knew by the divine oracle were designed for Jacob, and which no doubt she had acquainted him with, and advised him to deal with his brother about parting with his birthright as he had opportunity; and very likely they had talked together about it before in a distant manner, and Esau had shown some indifference to his right, and made no great account of it; and now, an opportunity offering to get him in the mind to part with it, he takes it, and moves for a sale of it immediately, at once, without any more delay, and even before he had his pottage; thus taking the advantage of his brother's necessity: or, sell it me "as the day" (x), let the bargain be as clear as the day, as Jarchi interprets it; let it be made in plain and full terms, that there may be no dispute about it hereafter, or any revocation of it: but the former sense seems best, as appears from Gen 25:33, where the same way of speaking is used.
(x) "juxta hunc diem", Fagius, Drusius.
John Wesley
25:31 Sell me this day thy birth - right - He cannot be excused in taking advantage of Esau's necessity, yet neither can Esau be excused who is profane, Heb 12:16, because for one morsel of meat he sold his birth - right. The birth - right was typical of spiritual privileges, those of the church of the first - born: Esau was now tried how he would value those, and he shews himself sensible only of present grievances: may he but get relief against them, he cares not for his birth - right. If we look on Esau's birth - right as only a temporal advantage, what he said had something of truth in it, that our worldly enjoyments, even those we are most fond of, will stand us in no stead in a dying hour. They will not put by the stroke of death, nor ease the pangs, nor remove the sting. But being of a spiritual nature, his undervaluing it, was the greatest profaneness imaginable. It is egregious folly to part with our interest in God, and Christ, and heaven, for the riches, honours, and pleasures of this world.
Robert Jamieson, A. R. Fausset and David Brown
25:31 Jacob said, Sell me . . . thy birthright--that is, the rights and privileges of the first-born, which were very important, the chief being that they were the family priests (Ex 4:22) and had a double portion of the inheritance (Deut 21:17).
25:3225:32: Եւ ասէ Եսաւ. Ահաւասիկ ես երթա՛մ ՚ի վախճանել, եւ առ իմէ՞ իցեն ինձ այն անդրանկութիւնք[220]։ [220] Ոմանք. Եւ առ իմ իցեն ինձ այն։
32 Եսաւը պատասխանեց. «Ես մեռնելու վրայ եմ, էլ ինչի՞ս է պէտք անդրանկութիւնը»:
32 Եսաւ ըսաւ. «Ահա մեռնելու կը մօտենամ եւ անդրանկութենէն ինծի ի՞նչ օգուտ կայ»։
Եւ ասէ Եսաւ. Ահաւասիկ ես երթամ ի վախճանել, եւ առ իմէ՞ իցեն ինձ այն [344]անդրանկութիւնք:

25:32: Եւ ասէ Եսաւ. Ահաւասիկ ես երթա՛մ ՚ի վախճանել, եւ առ իմէ՞ իցեն ինձ այն անդրանկութիւնք[220]։
[220] Ոմանք. Եւ առ իմ իցեն ինձ այն։
32 Եսաւը պատասխանեց. «Ես մեռնելու վրայ եմ, էլ ինչի՞ս է պէտք անդրանկութիւնը»:
32 Եսաւ ըսաւ. «Ահա մեռնելու կը մօտենամ եւ անդրանկութենէն ինծի ի՞նչ օգուտ կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
25:3232: Исав сказал: вот, я умираю, что мне в этом первородстве?
25:32 εἶπεν επω say; speak δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἰδοὺ ιδου see!; here I am ἐγὼ εγω I πορεύομαι πορευομαι travel; go τελευτᾶν τελευταω meet an end καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me ταῦτα ουτος this; he τὰ ο the πρωτοτόκια πρωτοτοκια birthright
25:32 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau הִנֵּ֛ה hinnˈē הִנֵּה behold אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i הֹולֵ֖ךְ hôlˌēḵ הלך walk לָ lā לְ to מ֑וּת mˈûṯ מות die וְ wᵊ וְ and לָמָּה־ lāmmā- לָמָה why זֶּ֥ה zzˌeh זֶה this לִ֖י lˌî לְ to בְּכֹרָֽה׃ bᵊḵōrˈā בְּכֹרָה right of first-born
25:32. ille respondit en morior quid mihi proderunt primogenitaHe answered: Lo I die, what will the first birthright avail me.
32. And Esau said, Behold, I am at the point to die: and what profit shall the birthright do to me?
25:32. He answered, “Lo, I am dying, what will the right of the firstborn provide for me?”
25:32. And Esau said, Behold, I [am] at the point to die: and what profit shall this birthright do to me?
And Esau said, Behold, I [am] at the point to die: and what profit shall this birthright do to me:

32: Исав сказал: вот, я умираю, что мне в этом первородстве?
25:32
εἶπεν επω say; speak
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
πορεύομαι πορευομαι travel; go
τελευτᾶν τελευταω meet an end
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
ταῦτα ουτος this; he
τὰ ο the
πρωτοτόκια πρωτοτοκια birthright
25:32
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
הִנֵּ֛ה hinnˈē הִנֵּה behold
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
הֹולֵ֖ךְ hôlˌēḵ הלך walk
לָ לְ to
מ֑וּת mˈûṯ מות die
וְ wᵊ וְ and
לָמָּה־ lāmmā- לָמָה why
זֶּ֥ה zzˌeh זֶה this
לִ֖י lˌî לְ to
בְּכֹרָֽה׃ bᵊḵōrˈā בְּכֹרָה right of first-born
25:32. ille respondit en morior quid mihi proderunt primogenita
He answered: Lo I die, what will the first birthright avail me.
25:32. He answered, “Lo, I am dying, what will the right of the firstborn provide for me?”
25:32. And Esau said, Behold, I [am] at the point to die: and what profit shall this birthright do to me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33: «и продал (Исав) первородство свое Иакову» Хотя права первородства окончательно были установлены лишь в законе Моисеевом (Чис 3:12; 8:17: и др.), но несомненно, что на практике эти привилегии существовали гораздо раньше. Главное же значение первенцев состояло в том, что они являлись носителями и обладателями тех благословений и обетований, какие были даны Богом еще Аврааму и подтверждены Исааку (12:2–3; 13:15–16; 17:21: и др.). Но для восприятия этих обетований нужна была сильная и горячая вера; ее-то именно и недоставало у Исава, почему Бог и попустил ему утратить это высокое право и передать его более достойному.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:32: at the point to die: Heb. going to die
and what: Job 21:15, Job 22:17, Job 34:9; Mal 3:14
birthright: Exo 22:9
Geneva 1599
25:32 And Esau said, Behold, I [am] at the point to die: and what (k) profit shall this birthright do to me?
(k) The reprobate do not value God's benefits unless they feel them presently, and therefore they prefer present pleasures.
John Gill
25:32 And Esau said, behold, I am at the point to die,.... Or, "going to die" (y), going the way of all flesh; which he might say on account of the common frailty and mortality of man, and the brevity of life at most, or by reason of the danger of life he was always exposed to in hunting of wild beasts, as Aben Ezra suggests; or rather, because of his present hunger and faintness, which, unless immediately relieved, must issue in death. Dr. Lightfoot (z) thinks it was now the time of the famine spoken of in the following chapter, Gen 26:1,
and what profit shall this birthright do to me? a dying man, or when dead? In such a case, all the privileges of it in course would devolve on Jacob; and as for the promises of the Messiah, and of the land of Canaan, made to Abraham and his seed, these seemed to be at a great distance, and if he lived ever so long might never enjoy them; and therefore judged it most advisable to consult his present interest, and have something in hand, than to trust to futurity; and, by thus saying, he signified an entire willingness to part with his birthright on the terms proposed.
(y) "vadens ad moriendum", Montanus. (z) Works, vol. 1. p. 15, 696.
Robert Jamieson, A. R. Fausset and David Brown
25:32 Esau said . . . I am at the point to die--that is, I am running daily risk of my life; and of what use will the birthright be to me: so he despised or cared little about it, in comparison with gratifying his appetite--he threw away his religious privileges for a trifle; and thence he is styled "a profane person" (Heb 12:16; also Job 31:7, Job 31:16; Job 6:13; Phil 3:19). "There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob" [BISHOP HALL].
25:3325:33: Եւ ասէ ցնա Յակոբ. Երդուի՛ր ինձ այսօր։ Եւ երդուա՛ւ նմա։ Եւ վաճառեաց Եսաւ զանդրանկութիւնս իւր Յակոբայ։
33 Յակոբն ասաց նրան. «Հէնց այսօր երդուի՛ր ինձ»: Եւ նա երդուեց նրան: Եսաւն իր անդրանկութիւնը վաճառեց Յակոբին,
33 Եւ Յակոբ ըսաւ. «Այսօր ինծի երդում ըրէ»։ Անիկա երդում ըրաւ անոր ու իր անդրանկութեան իրաւունքը ծախեց Յակոբին։
Եւ ասէ ցնա Յակոբ. Երդուիր ինձ այսօր: Եւ երդուաւ նմա, եւ վաճառեաց Եսաւ [345]զանդրանկութիւնս իւր Յակոբայ:

25:33: Եւ ասէ ցնա Յակոբ. Երդուի՛ր ինձ այսօր։ Եւ երդուա՛ւ նմա։ Եւ վաճառեաց Եսաւ զանդրանկութիւնս իւր Յակոբայ։
33 Յակոբն ասաց նրան. «Հէնց այսօր երդուի՛ր ինձ»: Եւ նա երդուեց նրան: Եսաւն իր անդրանկութիւնը վաճառեց Յակոբին,
33 Եւ Յակոբ ըսաւ. «Այսօր ինծի երդում ըրէ»։ Անիկա երդում ըրաւ անոր ու իր անդրանկութեան իրաւունքը ծախեց Յակոբին։
zohrab-1805▾ eastern-1994▾ western am▾
25:3333: Иаков сказал: поклянись мне теперь же. Он поклялся ему, и продал первородство свое Иакову.
25:33 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov ὄμοσόν ομνυω swear μοι μοι me σήμερον σημερον today; present καὶ και and; even ὤμοσεν ομνυω swear αὐτῷ αυτος he; him ἀπέδοτο αποδιδωμι render; surrender δὲ δε though; while Ησαυ ησαυ Ēsau; Isav τὰ ο the πρωτοτόκια πρωτοτοκια birthright τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov
25:33 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הִשָּׁ֤בְעָה hiššˈāvᵊʕā שׁבע swear לִּי֙ llˌî לְ to כַּ ka כְּ as † הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יִּשָּׁבַ֖ע yyiššāvˌaʕ שׁבע swear לֹ֑ו lˈô לְ to וַ wa וְ and יִּמְכֹּ֥ר yyimkˌōr מכר sell אֶת־ ʔeṯ- אֵת [object marker] בְּכֹרָתֹ֖ו bᵊḵōrāṯˌô בְּכֹרָה right of first-born לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
25:33. ait Iacob iura ergo mihi iuravit Esau et vendidit primogenitaJacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.
33. And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
25:33. Jacob said, “So then, swear to me.” Esau swore to him, and he sold his right of the firstborn.
25:33. And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob:

33: Иаков сказал: поклянись мне теперь же. Он поклялся ему, и продал первородство свое Иакову.
25:33
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
ὄμοσόν ομνυω swear
μοι μοι me
σήμερον σημερον today; present
καὶ και and; even
ὤμοσεν ομνυω swear
αὐτῷ αυτος he; him
ἀπέδοτο αποδιδωμι render; surrender
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
τὰ ο the
πρωτοτόκια πρωτοτοκια birthright
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
25:33
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הִשָּׁ֤בְעָה hiššˈāvᵊʕā שׁבע swear
לִּי֙ llˌî לְ to
כַּ ka כְּ as
הַ the
יֹּ֔ום yyˈôm יֹום day
וַ wa וְ and
יִּשָּׁבַ֖ע yyiššāvˌaʕ שׁבע swear
לֹ֑ו lˈô לְ to
וַ wa וְ and
יִּמְכֹּ֥ר yyimkˌōr מכר sell
אֶת־ ʔeṯ- אֵת [object marker]
בְּכֹרָתֹ֖ו bᵊḵōrāṯˌô בְּכֹרָה right of first-born
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
25:33. ait Iacob iura ergo mihi iuravit Esau et vendidit primogenita
Jacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.
25:33. Jacob said, “So then, swear to me.” Esau swore to him, and he sold his right of the firstborn.
25:33. And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:33: Swear: Gen 14:22, Gen 24:3; Mar 6:23; Heb 6:16
and he sold: Gen 27:36, Gen 36:6, Gen 36:7; Heb 12:16
Geneva 1599
25:33 And Jacob said, Swear to me this day; and he sware unto him: and he (l) sold his birthright unto Jacob.
(l) Thus the wicked prefer their worldly conveniences over God's spiritual graces: but the children of God do the opposite.
John Gill
25:33 And Jacob said, swear unto me this day,.... For the more sure and certain confirmation of the bargain; and by this oath oblige himself to let him peaceably enjoy the birthright, nor seek to revoke it, or dispute it with him, or disturb him in the possession of it:
and he sware unto him; that he would abide by the bargain, and never give him any trouble on that account; and hereby he made it over to Jacob as firm as it could be; God himself being appealed to as a witness of it, whose will it was that Jacob should have the birthright, the blessing, and the promises:
and he sold his birthright unto Jacob; with all the privileges and appurtenances of it, and that for one morsel of meat, as in Heb 12:16.
25:3425:34: Եւ Յակոբ ետ Եսաւայ հա՛ց եւ թան ոսպնեայ. կերա՛ւ եւ արբ, եւ յարեաւ գնա՛ց։ Եւ անարգեա՛ց Եսաւ զանդրանկութիւնն[221]։[221] Ոմանք. Եւ անարգեաց.. զանդրանկութիւնն իւր։ Եւ ոմանք՝ զանդրանկութիւնսն։
34 իսկ Յակոբը Եսաւին տուեց հաց ու ոսպապուր: Սա կերաւ, խմեց ու վեր կացաւ գնաց: Այսպիսով Եսաւն արհամարհեց իր անդրանկութիւնը:
34 Այն ատեն Յակոբ հաց ու ոսպէ ապուր տուաւ Եսաւին եւ անիկա կերաւ ու խմեց ու ելաւ գնաց։ Այսպէս Եսաւ իր անդրանկութիւնը անարգեց։
Եւ Յակոբ ետ Եսաւայ հաց եւ թան ոսպնեայ. կերաւ եւ արբ, եւ յարեաւ գնաց. եւ անարգեաց Եսաւ զանդրանկութիւնսն[346]:

25:34: Եւ Յակոբ ետ Եսաւայ հա՛ց եւ թան ոսպնեայ. կերա՛ւ եւ արբ, եւ յարեաւ գնա՛ց։ Եւ անարգեա՛ց Եսաւ զանդրանկութիւնն[221]։
[221] Ոմանք. Եւ անարգեաց.. զանդրանկութիւնն իւր։ Եւ ոմանք՝ զանդրանկութիւնսն։
34 իսկ Յակոբը Եսաւին տուեց հաց ու ոսպապուր: Սա կերաւ, խմեց ու վեր կացաւ գնաց: Այսպիսով Եսաւն արհամարհեց իր անդրանկութիւնը:
34 Այն ատեն Յակոբ հաց ու ոսպէ ապուր տուաւ Եսաւին եւ անիկա կերաւ ու խմեց ու ելաւ գնաց։ Այսպէս Եսաւ իր անդրանկութիւնը անարգեց։
zohrab-1805▾ eastern-1994▾ western am▾
25:3434: И дал Иаков Исаву хлеба и кушанья из чечевицы; и он ел и пил, и встал и пошел; и пренебрег Исав первородство.
25:34 Ιακωβ ιακωβ Iakōb; Iakov δὲ δε though; while ἔδωκεν διδωμι give; deposit τῷ ο the Ησαυ ησαυ Ēsau; Isav ἄρτον αρτος bread; loaves καὶ και and; even ἕψεμα εψεμα and; even ἔφαγεν εσθιω eat; consume καὶ και and; even ἔπιεν πινω drink καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ᾤχετο οιχομαι and; even ἐφαύλισεν φαυλιζω Ēsau; Isav τὰ ο the πρωτοτόκια πρωτοτοκια birthright
25:34 וְ wᵊ וְ and יַעֲקֹ֞ב yaʕᵃqˈōv יַעֲקֹב Jacob נָתַ֣ן nāṯˈan נתן give לְ lᵊ לְ to עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau לֶ֚חֶם ˈleḥem לֶחֶם bread וּ û וְ and נְזִ֣יד nᵊzˈîḏ נָזִיד boiled food עֲדָשִׁ֔ים ʕᵃḏāšˈîm עֲדָשָׁה lentil וַ wa וְ and יֹּ֣אכַל yyˈōḵal אכל eat וַ wa וְ and יֵּ֔שְׁתְּ yyˈēšt שׁתה drink וַ wa וְ and יָּ֖קָם yyˌāqom קום arise וַ wa וְ and יֵּלַ֑ךְ yyēlˈaḵ הלך walk וַ wa וְ and יִּ֥בֶז yyˌivez בזה despise עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּכֹרָֽה׃ ס bbᵊḵōrˈā . s בְּכֹרָה right of first-born
25:34. et sic accepto pane et lentis edulio comedit et bibit et abiit parvipendens quod primogenita vendidissetAnd so taking bread and the pottage of lentils, he ate, and drank, and went his way; making little account of having sold his first birthright.
34. And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: so Esau despised his birthright.
25:34. And so, taking bread and the food of lentils, he ate, and he drank, and he went away, giving little weight to having sold the right of the firstborn.
25:34. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised [his] birthright.
Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised [his] birthright:

34: И дал Иаков Исаву хлеба и кушанья из чечевицы; и он ел и пил, и встал и пошел; и пренебрег Исав первородство.
25:34
Ιακωβ ιακωβ Iakōb; Iakov
δὲ δε though; while
ἔδωκεν διδωμι give; deposit
τῷ ο the
Ησαυ ησαυ Ēsau; Isav
ἄρτον αρτος bread; loaves
καὶ και and; even
ἕψεμα εψεμα and; even
ἔφαγεν εσθιω eat; consume
καὶ και and; even
ἔπιεν πινω drink
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
ᾤχετο οιχομαι and; even
ἐφαύλισεν φαυλιζω Ēsau; Isav
τὰ ο the
πρωτοτόκια πρωτοτοκια birthright
25:34
וְ wᵊ וְ and
יַעֲקֹ֞ב yaʕᵃqˈōv יַעֲקֹב Jacob
נָתַ֣ן nāṯˈan נתן give
לְ lᵊ לְ to
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
לֶ֚חֶם ˈleḥem לֶחֶם bread
וּ û וְ and
נְזִ֣יד nᵊzˈîḏ נָזִיד boiled food
עֲדָשִׁ֔ים ʕᵃḏāšˈîm עֲדָשָׁה lentil
וַ wa וְ and
יֹּ֣אכַל yyˈōḵal אכל eat
וַ wa וְ and
יֵּ֔שְׁתְּ yyˈēšt שׁתה drink
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
וַ wa וְ and
יֵּלַ֑ךְ yyēlˈaḵ הלך walk
וַ wa וְ and
יִּ֥בֶז yyˌivez בזה despise
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּכֹרָֽה׃ ס bbᵊḵōrˈā . s בְּכֹרָה right of first-born
25:34. et sic accepto pane et lentis edulio comedit et bibit et abiit parvipendens quod primogenita vendidisset
And so taking bread and the pottage of lentils, he ate, and drank, and went his way; making little account of having sold his first birthright.
25:34. And so, taking bread and the food of lentils, he ate, and he drank, and he went away, giving little weight to having sold the right of the firstborn.
25:34. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised [his] birthright.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: «и он ел и пил…» Всем этим Исав ясно обнаружил свое полное пренебрежение к духовному благу первородства, так как интересы чувственной природы у него стояли гораздо ближе высших, духовно-религиозных интересов. В истории Исава и Иакова мы получаем новый пример того, как совершилось постепенное выделение и как бы очищение богоизбранного семени, в духовном родстве с которым состояли лишь герои веры, т. е. люди, прославившие себя горячей верой в обетование и высоким религиозным одушевлением (Евр 11: гл.).
Adam Clarke: Commentary on the Bible - 1831
25:34: Pottage of lentils - See note Gen 25:29.
Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter, a name which in its first imposition appears to have had no other object in view than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a change of nature), was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on Genesis 27 (note).
The death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His obedience to the call of God, and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valor had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to him the tenth of those spoils of which he would reserve nothing for his private use. His obedience to God, in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors for which he was so peculiarly remarkable; see on Genesis 23 (note). Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken; hence he always walked in a plain way. The authority of God was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete. As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences, let us, like Abraham, follow the directions of God's word, and the openings of his providence, and leave all events to Him who doth all things well.
See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham," says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist - wise or perfect man. St. Ambrose very properly observes that 'philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.' Magnus plane vir, quem votis suis philosophia non potuit aequare; denique minus est quod illa finxit quam quod ille gessit. The Law which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the Gospel, its grand object was that on which he had fixed his eye - that Jesus Whose day he rejoiced to see; and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. 'Abraham,' says the writer of Ecclesiasticus, 44:20, etc., 'was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.'" See Calmet.
As a son, as a husband, as a father, as a neighbor, as a sovereign, and above all as a man of God, he stands unrivalled; so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:34: eat: Ecc 8:15; Isa 22:13; Co1 15:32
thus Esau: Psa 106:24; Zac 11:13; Mat 22:5, Mat 26:15; Luk 14:18-20; Act 13:41; Phi 3:18, Phi 3:19; Heb 12:16, Heb 12:17
John Gill
25:34 Then Jacob gave Esau bread and pottage of lentiles,.... This shows what the pottage was made of, of which see Gen 25:30; and that Jacob gave to Esau more than he asked and bargained for, bread as well as pottage; but neither of them until the bargain was made and swore to, and be had got the birthright secured unto him; as cunning as Esau, and as simple and plain as Jacob were, the latter outwitted the former, and was too crafty for him:
and he did eat, and drink, and rose up, and went his way; following his former course of life, without any remorse of conscience, reflection of mind, or repentance for what he had done; for though he afterwards carefully sought the blessing with tears he had parted with, yet not until his father was upon his deathbed, Heb 12:17,
thus Esau despised his birthright; by setting it at so mean a price, and by not repenting of it when he had so done; having no regard especially to spiritual blessings, to the Messiah, and to the heavenly inheritance, eternal glory and happiness by Christ: the Jerusalem Targum adds,"and he despised his part in the world to come, and denied the resurrection of the dead;''and the Targum of Jonathan on Gen 25:29 says, that"on that day he committed five transgressions; he performed strange worship (or committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come (or a future state), and despised the birthright;''which confirms the character the apostle gives of him, that he was a fornicator and a profane person, Heb 12:16.
John Wesley
25:34 He did eat and drink, and rise up and went his way - Without any serious reflections upon the ill bargain he had made, or any shew of regret. Thus Esau despised his birth - right - He used no means to get the bargain revoked, made no appeal to his father about it but the bargain which his necessity had made, (supposing it were so) his profaneness confirmed, and by his subsequent neglect and contempt, he put the bargain past recall.