Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived. The children struggled together within her. She said, “If it is like this, why do I live?” She went to inquire of Yahweh.
Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.”
When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came out red all over, like a hairy garment. They named him Esau. After that, his brother came out, and his hand had hold on Esau’s heel. He was named Jacob. Isaac was sixty years old when she bore them.
John Calvin 1540 · Public Domain On vv21–24 21. And Isaac entreated the Lord for his wife.…
21. And Isaac entreated the Lord for his wife. Some translate the passage, Isaac entreated the Lord in the presence of his wife; and understand this to have been done, that she also might add her prayers, and they might jointly supplicate God. But the version here given is more simple. Moreover, this resort to prayer testifies that Isaac knew that he was deprived of children, because God had not blessed him. He also knew that fruitfulness was a special gift of God. For although the favor of obtaining offspring was widely diffused over the whole human race, when God uttered the words “increase and multiply;” yet to show that men are not born fortuitously, he distributes this power of production in various degrees. Isaac, therefore, acknowledges, that the blessing, which was not at man’s disposal, must be sought for by prayer from God. It now truly appears, that he was endued with no ordinary constancy of faith. Forasmuch as the covenant of God was known to him, he earnestly (if ever any did) desired seed. It, therefore, had not now, for the first time, entered into his mind to pray, seeing that for more than twenty years he had been disappointed of his hope. Hence, although Moses, only in a single word, says that he had obtained offspring by his prayers to God; yet reason dictates that these prayers had continued through many years. The patience of the holy man is herein conspicuous, that while he seems in vain to pour forth his wishes into the air, he still does not remit the ardor of his devotion. And as Isaac teaches us, by his example, to persevere in prayer; so God also shows that he never turns a deaf ear to the wishes of his faithful people, although he may long defer the answer.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv22, 26 For that is the only refuge in all our…
For that is the only refuge in all our miseries.
Or, hurt one another.
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That is, with child, seeing one shall destroy another.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–26 Gen 25:21 And Isaac intreated the LORD for his…
Gen 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.
Ver. 21. And Isaac entreated the Lord for his wife.] He did it constantly and instantly, as the word עתר signifies; he multiplied prayer, which (as those arrows of deliverance, 2Ki 13:19) must be often iterated, ere the mercy can be obtained.
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And the Lord was entreated of him.] Though it were long first, even full twenty years. God knows how to commend his mercies to us, and therefore holds us long in suspense. Cito data, vilescunt. Manna, lightly come by, was as lightly set by.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21, 22, 23, 25, 26 He prayed, as the Hebrew word signifies, instantly or…
1838
He prayed, as the Hebrew word signifies, instantly or fervently, frequently and continually, for near twenty years together; for so long, it was between their marriage and the first child. He was so much concerned, because not only his comfort, but the truth of God’s promise, depended upon this mercy; and he knew very well that God’s purpose and promise did not exclude, but require the use of all convenient means for their accomplishment.
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For his wife; or, in the presence of his wife; signifying that, besides their more secret devotions, they did oftentimes in a more solemn manner, and with united force, pray for this mercy wherein they were both equally concerned. Or, over against his wife, noting that each of them did severally and apart entreat God for this mercy, so that there was a concurrence, if not in place, yet in design and action.
She was barren, as divers of those holy women that were progenitors of Christ have long been, that it might appear that that sacred stock was propagated more by the virtue of God’s grace and promise than by the power of nature.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv21–26 And Isaac entreated the Lord for his wife,.... Was…
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,
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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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 22, 23, 25, 26 And Isaac intreated the Lord for his wife -…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21–26 Verse 21. Isaac entreated the Lord for his wife]…
Verse 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, Ge 25:20, and he was threescore years of age when Jacob and Esau were born, Ge 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.
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Joseph Benson 1811 · Public Domain On vv21, 22, 23, 25, 26 Gen 25:21. And Isaac entreated the Lord for his…
Gen 25:21. And Isaac entreated 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 22, 23, 25 Barren. They had been married 20 years, (ver. 26.)…
Barren. They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. i. 8. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v21 Isaac entreated the Lord for his wife--Though tried in…
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 (Pe1 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; Ch2 21:8).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21, 22, 23, 25, 26 21. Entreated the Lord — The word for entreated…
21. Entreated the Lord — The word for entreated (עתר) implies earnest and repeated prayer, and perhaps the accompaniment of incense offering, or some kind of sacrifice. See the Hebrews lexicons on the word. We note that Isaac directs his prayer to Jehovah, the God of the covenant and the promises.
Was entreated — Was prevailed upon by his importunity. Compare Luk_18:7. “The heir of promise was to be a child of prayer.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21, 22, 23, 25, 26 21. barren] As in the case of Sarah (Gen_11:30)…
21. barren] As in the case of Sarah (Gen_11:30) and of Rachel (Gen_29:31). Rebekah has at first no children. The Chosen People are the children of God’s gift. In each generation patience is made the test of faith. Cf. the birth of Samson (Jdg_13:2) and Samuel (1 Samuel 1).
was intreated] Allowed Himself to be interceded with, i.e. listened to the prayer, as in 2Sa_21:14; 2Sa_24:25.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv23, 25, 26 (23) And the Lord said unto her.—Not by the…
(23) And the Lord said unto her.—Not by the mouth of Abraham, nor in a dream, but directly, as He spake of old to Adam and Eve. We read of no appearance, as in Gen_17:1, nor must we invent one. The manner in which Jehovah thus spake has not been revealed, and it is enough for us to know that Jehovah did speak of old to men. The answer is in the form of poverty:—
“Two nations are in thy womb;
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And two peoples from thy bowels shall be separated;
And people shall be mightier than people;
And the great shall serve the small.”
The second line shows that even in their earliest childhood her sons would be unlike in character and unfriendly in disposition; upon this follows their development into hostile nations, and the prediction that the son who started with the advantages of the birthright, the stronger physical nature, and superior strength in men and arms (Gen_32:6), would, nevertheless, finally hold the inferior position. There can be no doubt that the secondary cause of the vaster development of Jacob was his being placed by Joseph in the fruitful Delta, where the Israelites were constantly joined by a stream of Semitic immigrants, whose movement towards Egypt is a perfectly authenticated fact of the history of those times. (See Gen_12:15.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–26 And Isaac entreated from a root signifying to burn…
And Isaac entreated from a root signifying to burn incense, hence to pray, implying, as some think (Wordsworth, "Speaker s Commentary"), the use of incense in patriarchal worship; but perhaps only pointing to the fact that the prayers of the godly ascend like incense (Gesenius): cf. RAPC Tob 12:12; Act_10:4. The word is commonly regarded as noting precum multiplicationem, et vehementiam et perseverantiam (Poole) cf. Eze_35:13the LordJehovah; not because vers. 21-23 are the composition of the Jehovist (Tuch, Bleek, Davidson, et alii), but because the desired son was to be the heir of promise (Hengstenberg). The less frequent occurrence of the Divine name in the Thol-doth of Isaac than in those of Terah has been explained by the fact that the historical matter of the later portion furnishes less occasion for its introduction than that of the earlier; and the predominance of the name Elohim over that of Jehovah in the second stage of the patriarchal history has been partly ascribed to the employment after Abraham"s time of such like equivalent expressions as "God of Abraham" and "God of my father" (Keil)for his wife, literally, opposite to his wife, i.e. beside his wife, placing himself opposite her, and conjoining his supplications with hers (Ainsworth, Bush); or, better, in behalf of his wife (LXX., Vulgate, Calvin, Keil, Kalisch), i.e. setting her over against him as the sole object to which he had regard in his intercessions (Luther)because she was barren: as Sarah had been before her; (vide Gen_11:30) the long-continued sterility of both having been designed to show partly that "children are the heritage of the Lord", (Psa_127:3) but chiefly that the children of the promise were to be not simply the fruit of nature, but the gift of grace and the Lord was entreated of him, and Rebekah his wife conceived (cf. Rom_9:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v24 Birth of Esau and Jacob
Gen_25:24-26
Twins
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Birth of Esau and Jacob
I.
THEIR MARKED INDIVIDUALITY.
II. HOW HEREBY IS POINTED OUT THEIR FUTURE DESTINY.
III. HOW THEIR CHARACTERS, SO EARLY DEVELOPED, AFFECTED THE PREFERENCES OF THEIR PARENTS. (T. H. Leale.)
The twins
The children whose birth and destinies were thus predicted, at once gave evidence of a difference even greater than that which will often strike one as existing between two brothers, though rarely between twins. The first was born, all over like a hairy garment, presenting the appearance of being rolled up in a fur cloak or the skin of an animal--an appearance which did not pass away in childhood, but so obstinately adhered to him through life, that an imitation of his hands could be produced with the hairy skin of a kid. This was by his parents considered ominous. The want of the hairy covering which the lower animals have, is one of the signs marking out man as destined for a higher and more refined life than they; and when their son appeared in this guise, they could not but fear it prognosticated his sensual, animal career. So they called him Esau. And so did the younger son from the first show his nature, catching the heel of his brother, as if he were striving to be first-born; and so they called him Jacob, the heel-catcher or supplanter--as Esau afterwards bitterly observed--a name which precisely suited his crafty, plotting nature, shown in his twice over tripping up and overthrowing his elder brother. The name which Esau handed down to his people was, however, not his original name, but one derived from the colour of that for which he sold his birthright. It was in that exclamation of his, Feed me with the same red, that he disclosed his character. (M. Dods, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v24 Gen_25:25. Esau.] Signifies hairy. Some understand the word to…
CRITICAL NOTES.—
Gen_25:25. Esau.] Signifies hairy. Some understand the word to be derived from a verb meaning done, or finished, and therefore describing one who was prematurely developed.—
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Gen_25:26. Jacob.] This name means he shall hold the heel. (Hos_12:4.) Hence the other meaning follows: to grasp the heel as in wrestling, so as to trip one up—the supplanter. (Gen_27:36.) The boys were born fifteen years before Abraham’s death.—
Gen_25:27. A cunning hunter, a man of the field.] Takes to the field for his occupation, is cunning at catching game, and brave in facing danger. The general idea is, that he was to be a man of wild and lawless habits. Jacob was a plain man. Heb. a perfect, blameless man. The same word which is elsewhere applied to a God-fearing character. His gentleness is set over against Esau’s fierce disposition. Dwelling in tents. Their different habits also indicate a difference of disposition. Jacob was a homely, an orderly, and contented man. Esau was an out of doors man, not caring for social pleasures.—
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_25:24-28
BIRTH OF ESAU AND JACOB
In this account of the birth of these two boys we observe—
I. Their marked individuality. These children were most unlike in their characters and dispositions. They seem as if they belonged to different races altogether. There was an antipathy between their characters even before birth. Tendencies develop themselves even before intelligent consciousness, and before there can be any personal responsibility. Thus there may be dark foreshadowings of a man’s future history, even in the silent womb. In the first germs of man’s physical life lie hid those potentialities which time and circumstance will afterwards develop. Though the individual himself commences a new life, yet he is complicated with the past. “Esau seems to have inherited from his mother the rash, sanguine temperament, but without her nobility of soul; from Isaac he derives a certain fondness for good living—at least of game. Jacob inherited from Isaac the quiet, contemplative manner; from Rebekah, however, a disposition for rapid, prudent, cunning invention. Outwardly regarded, Jacob, on the whole, resembled more the father,—Esau the mother.” (Lange.)
II. How hereby is pointed out their future destiny. Esau comes into the world in a kind of hunter’s skin. (Gen_25:25). Here was the cunning hunter—the man of the field—the dexterous taker of game. Jacob was a smooth man, designed for a gentler kind of life. He was essentially the domestic man, “dwelling in tents.” (Gen_25:27.)
III. How their characters, so early developed, affected the preferences of their parents. (Gen_25:28.) “Isaac loved Esau.” Perhaps because in him the opposite of his own character. Isaac himself was a quiet, contemplative man. Esau, on the other hand, was rash, wild, impulsive, and active. Also, Esau was his first-born son, and this conviction of his pre-eminence in birth may have weighed with his father more than all other claims. He might, too, have supposed that Esau was physically and mentally the most fitted to promote the promised prosperity and to achieve the assured victories of his race. Esau was a strong, bold man, and would therefore be the best fitted to secure Canaan for the family of Abraham. It is true that the oracle, pointing out a different destiny for the brothers, had spoken to Rebekah. But Isaac may have doubted its reality, or explained it away, or interpreted it according to his own temper or wish. We all know how our desires and feelings affect our beliefs. The reason for the father’s preference, however, is given here, “because he did eat of his son’s venison” (Gen_25:28). Esau was like his father, in that he had a fondness for the pleasures of the feast. This matter of the venison may have been only one reason amongst others; it shows a tendency, and altogether points to the fact that the father’s preference was founded on nature, not on grace. “Rebekah loved Jacob.” She believed fully in the oracle which had been given to her. The character of Jacob was well suited to carry out her designs; for though he was a quiet man, he had a certain prudence and cunning.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_25:24-25. 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 their 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.—(Murphy.)
Gen_25:26. Brothers unlike, hostile; twins even at enmity, whose physiological unconscious antipathy shows itself already in the womb of the mother—dark forebodings of life not yet existing, bearing witness, however, that the life of man already, in its coming into being, is a germinating seed of a future individuality. This cannot be meant to express a mutual hatred of the embryos. Antipathies however, as well as sympathies may be manifested in the germinating life of man as in the animal and vegetable kingdom.—(Lange.)
Gen_25:27. The boys grew, and it would seem that, as they grew, they were suffered very much to follow the bent of their inclinations in the choice of their respective occupations or modes of life. Their natures were different, and the difference, apparent in their very birth, was significantly indicated in their names. The rough and ruddy aspect of the first-born—more like the coarse robustness of a man than the smooth soft fairness of a child—led to his being called by a name denoting rugged strength, as if he were already full grown and mature; while on the other hand the seemingly accidental circumstance attending his brother’s entrance into the world suggested an appropriate appellation. It is to this appellation, and its import, that Esau afterwards so bitterly alludes in his angry disappointment at the final settlement of the birthright (Gen_27:36). And to the same appellation, for a very different purpose, the prophet Hosea refers, as an instance or emblem of Jacob’s favour with God and his destined superiority, worthy to be cited along with his wrestling with the angel (Hos_12:3-4). With these names, the brothers as they grew up soon began to show that their natures remarkably correspond.—(Candlish.)
Esau’s occupation was, perhaps, determined not only by his disposition, but also by his position in the family. He was the elder son and heir, and seems to have kept that position during his father’s lifetime. The pursuits which he had taken up were of a noble character, and had ever been aspired to by the first-born of the earth. Jacob, on the other hand, seems to have been condemned to the drudgery of domestic service. He really occupied a subordinate place in the household, while his brother assumes the air of a prince and engages in princely sports. Instead of receiving a double portion of the inheritance, Jacob went forth a poor man from his father’s dwelling.
In the dispositions of these two brothers there were
1. Sources of strength. In Esau there were the elements of courage, manly principles, practical power and energy. These might have made a strong character. In Jacob we have all that is quiet, modest, and retiring. These qualities, too, give strength to the religious life.
2. Sources of temptation. Esau was exposed to the danger of becoming coarse and impetuous, rash and ungovernable; while Jacob was likely to degenerate into a character that was timid, sly, and full of low cunning. Strongly marked elements of character may be made a power for good, but they may also become a power for evil.
Gen_25:28. The children please their parents according as they supply what is wanting 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.—(Murphy.)
There is “a dead fly in the ointment.” “Isaac loved Esau, but Rebekah loved Jacob.” Alas, that the parents should be so shortsighted! Do they not perceive that a single blemish or mistake may make all their care and toil fruitless? Do they not especially note the quick kindling of the proud eye, or the sudden swelling of the indignant bosom, as the flattery of capricious fondness and the injustice of wanton cruelty and coldness by turns inflame and exasperate the feelings? Set not up, ye Christian parents, one child above another, but set up Christ above all. Let not Isaac love Esau because he “eats of his venison,”—sympathising in his venturous trade, and enjoying the fruits of it. Let not Rebekah love the more peaceful Jacob because, dwelling in tents, he gives her more of his company and fellowship. But let both learn to love their children in the Lord.—(Candlish.)
This preference of the father for Esau was,—
1. A weakness unworthy of such a man.
2. It was the source of many troubles which afterwards arose in his family. Many of the distresses and vexations which embittered the remainder of Isaac’s life are to be traced to this.
3. It kindled the flames of jealousy and resentment between the members of his family.
4. It was contrary to that principle of equity which should guide all conduct. Children of one family should be regarded with equal love.
How humiliating the reason assigned for Isaac’s preference of his elder son! By what grovelling and unworthy motives are wise and good men sometimes actuated. How mortifying a view of human nature to see prudence, justice, and piety controlled by one of the lowest and grossest of our appetites!—(Bush.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v25 Esau stands for the mere man of the earth.…
Esau
Esau stands for the mere man of the earth. Heb 12:16; Heb 12:17. In many respects a nobler man, naturally, than Jacob, he was destitute of faith, and despised the birthright because it was a spiritual thing, of value only as there was faith to apprehend it.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv21, 24 Jacob at Edar and Hebron
Jacob at Edar and Hebron
v. 21. And Israel journeyed, and spread his tent beyond the tower of Edar. He struck his tent, and he pitched his tent: the usual way of describing a nomadic form of life. This was south of Bethlehem, and the tower of the flocks was built for their protection, in a region eminently suited for pasturage.
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v. 22. And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah, his father’s concubine; and Israel heard it. Bilhah was Rachel’s hand-maid, but nevertheless Jacob’s concubine; hence Reuben’s sin was that of incest, not to speak of an utter lack of filial reverence. The matter was brought to the attention of the father, and although Jacob did not act at once, the punishment was eventually forthcoming, for the sin cost Reuben his birthright, Gen 49:4. Now the sons of Israel were twelve:
v. 23. the sons of Leah: Reuben, Jacob’s first-born, and Simeon, and Levi, and Judah, and Issachar, and Zebulun;
v. 24. the sons of Rachel: Joseph, and Benjamin;
v. 25. and the sons of Bilhah, Rachel’s handmaid: Dan, and Naphtali;
v. 26. and the sons of Zilpah, Leah’s handmaid: Gad and Asher; these are the sons of Jacob, which were born to him in Padanaram. Cf Gen 29:30-32. Benjamin is enumerated with the other sons of Jacob for the sake of completeness, although he was not born in Padanaram, yet before Jacob’s actual return to the home of his father. Jacob was now formally to enter upon his inheritance, and therefore his sons are mentioned by name, as the fathers of the people of Israel.
v. 27. And Jacob came unto Isaac, his father, unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. As Abraham had made the grove of terebinths which belonged to the Amorite Mamre his headquarters, so Isaac spent a large share of his life there, near Hebron or Kirjatharba.
v. 28. And the days of Isaac were an hundred and fourscore years.
v. 29. And Isaac gave up the ghost and died, and was gathered unto his people, being old and full of days; and his sons Esau and Jacob buried him. Isaac was thus also added to his people, his soul entered the realm of the perfected saints in heaven, to be joined with his body in the resurrection of the dead. The notice of Isaac’s death is here inserted in order to conclude his history, although, as a matter of fact, he lived about thirteen years longer. "Jacob was born in the sixtieth year of Isaac’s life, and was thus one hundred and twenty years old when Isaac died. But when he was presented to Pharaoh in Egypt, he was one hundred and thirty years old. of this time there were seven fruitful and two unfruitful years since Joseph’s exaltation in Egypt, and thirteen years between the selling of Joseph and his exaltation, for he was sold when seventeen, and was thirty when he was raised to honor and power. Hence we must take twenty-three years from the one hundred and thirty years of Jacob to determine his age at the time Joseph was sold; which is thus one hundred and seven. Isaac, therefore, shared the grief of Jacob over the loss of his son for thirteen years. " (Lange. )
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23, 24 she was childless
she was childless
"she was unable to become pregnant"
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Rebekah his wife conceived
It can be made explicit that Rebekah was pregnant with two babies at the same time: "Rebekah, his wife, became pregnant with twins" (See: Assumed Knowledge and Implicit Information)
The children struggled together within her
"the babies inside her kept bumping against each other" or "The babies pushed against each other within her"
The children ... within her
Rebekah was pregnant with twins. (See: Assumed Knowledge and Implicit Information)
She went to ask Yahweh about this
"She went and asked Yahweh about this." It is not clear where she went. She may have gone somewhere private to pray, or she may have gone somewhere to offer a sacrifice.
translationWords
Isaac
pray
Yahweh
Rebekah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21–26 25:21 For twenty years, Rebekah was barren (cp. 25:20,…
25:21 For twenty years, Rebekah was barren (cp. 25:20, 26), like Sarah (see 16:1). This condition tested their faith (see study note on 16:1-3). How could they be childless when God promised that nations would issue from them? • Isaac pleaded with the Lord and the Lord answered Isaac’s prayer. Isaac apparently learned from his father’s mistake and responded in faith.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.