Genesis 25
Irwin1 again. Heb., “and Abraham added and took a wife,” i.e., took another wife beside Sarah and Hagar. When he did this is not said. The age which Abraham’s sons by Keturah had attained at his death makes it likely that Keturah was a secondary wife (called in Scripture a concubine: see 1 Chr. i. 32) during the latter part of Sarah’s life.
4 children of Keturah. Keturah=“frankincense.” A tribe Katürä, living near Mecca, is mentioned by later Arab writers. Zimran, perhaps the Zabram of Ptolemy, also near Mecca and the Red Sea. Jakshan has not been identified. Madan is probably the same as Madan, worshipped by an Arab tribe at Yemen. Midian is the best known of all, down to the time of 1 Kings xi. 18. Ishbak has been identified with Jasbuk of the cuneiform inscriptions as a tribe whose king fought against Shalmaneser II. Shuah is perhaps Suchu, a tribe south of Carchemish on the Euphrates. Cp. Bildad the Shuhite. (See, for all these, Pelouhet’s Bible Dictionary.) This part of Abraham’s family had no promise or special privilege to keep them distinct. See ver. 6.
8 gathered to his people. Fulfilling the promise, xv. 15. Full (“of years” not in orig.); i.e., “satisfied.” Compare the expression “full of days,” xxxv. 29.
12. Ishmael. This account of Ishmael is here added to close the history of Abraham, and to show that God’s promise respecting him (xvii. 20) was fulfilled. Some of the names in the following list cannot now be identified.
13. Nebaioth. Esau married Nebaioth’s sister (xxviii. 9; xxxvi. 3), and thus the Edomites were connected with this tribe of Ishmael (2 Kings xiv. 7); and other tribes eventually were merged in this powerful clan.
Kedar. The Assyrian inscriptions of Esarhaddon and Assurbanipal make it clear that this was a powerful Arab tribe, the Kidraei. Cp. Psa. cxx. 5; Isa. lx. 7; Jer. ii. 10 xlix. 29; Ezek. xxvii. 21.
16 castles. The fortified encampments, more or less permanent, which nomad tribes resort to, in the intervals of their wanderings.
18 died. “Settled” (A.V.). Heb., “fell”; most probably meaning, had his portion (referring to xvi. 12). The Ishmaelites had their portion “before,” i.e., on the east, or more probably “in the presence of” all their brethren. They intermixed themselves with the Arab tribes (see x. 26-29); and it is now reckoned more honourable to be descended from Ishmael than to be of pure Arab blood.
- generations. Isaac is now the head of the chosen family, and heir of the great promise.
20 the Syrian of Padan-aram. Or, “the Aramaean of the lowlands of Syria.” So “Aramaean” in xxviii. 5 is rendered “Syrian.”
21 barren. This long childlessness of Rebekah as well as of Sarah might be designed to make it felt that the heirs of the promise were God’s special gifts.
22 if it be so. Or, “is it so” [usually]? The Divine answer (in the metrical form of prophecy) predicts the future history, not of her sons, but of their descendants; and is used by Paul (Rom. ix. 12) to show God’s sovereignty in the choice of the Jews to be His nation.
26. Jacob. “Supplanter.” Esau means “hairy.” Their birth was fifteen years before the death of their grandfather Abraham, though that event is mentioned in a previous verse, to complete his biography.
30 red. Heb., “with that red, that red”; the repetition denoting intense eagerness. Lentils, boiled with oil and garlic, make a dark red pottage, still used among the Arabs. In the name Edom there was a reference not only to this exclamation, but to the complexion of Esau. See ver. 25.
31 thy birthright. So far as this birthright consisted of the temporal advantage of the chieftainship, with a double share in the family property,
Jacob does not appear ever to have received it. But the more important religious distinction of inheriting the Divine promise, which Esau despised (Heb. xii. 16), was conferred upon Jacob; first by his father’s blessing (xxviii. 4), and then by Divine communication (xxviii. 13-15, etc.). This transaction with Esau could not convey the birth-right, but only secure the elder brother’s consent to its transference.