25:1 Abraham See note on 11:26; note on 17:5.

again took a wife Earlier Abraham’s age was once considered an obstacle to having children (17:17; compare Heb 11:11–12); now he takes another wife and has six more children. Genesis 25:1–6 may be out of chronological sequence. First Chronicles 1:32, which refers to Keturah as a concubine, favors this suggestion. Compare note on Gen 25:12–15.

25:2 Midian The term here refers to the land of Midian, which was in northwest Arabia, east of the Gulf of Aqaba. As a clan (or confederacy of clans), the Midianites were located in a widespread area from Midian to the northern borders of Egypt. Midianite traders purchased Joseph from his brothers (37:25,28; compare Judg 8:24) and sold him to Ishmaelites (Gen 37:28).

Ishbak The descendants of Ishbak are likely the north Syrian tribe of Iasbuq mentioned in Assyrian sources.

25:3 Asshurim Elsewhere in the ot, this term refers to Assyrians. However, based on chronology (see v. 18, where Assyria is already referred to as a region) as well as ancient Near Eastern sources for the origin of Assyria, it seems that Assyrians are not being referenced here (compare Num 24:22, 24). As is the case with other people terms (e.g., Hittites; see Gen 23:3 and note), another group of people was likely known by this term.

25:5 gave all he had Isaac was chosen by God to inherit and continue the covenant God made with Abraham (17:19, 21).

25:6 Abraham’s concubines The plural “concubines” includes Hagar (see note on 16:1).

he sent them away eastward, away from his son Abraham wanted to ensure that the promised line of Isaac through Sarah would be maintained. See note on 21:11.

25:7 : one hundred and seventy-five years Abraham was 75 years old when God first called him (12:4) and 100 years old when Isaac was born (21:5).

25:8 he was gathered to his people This Hebrew phrase is used only in the Pentateuch. It likely refers to death itself, with the presumption of being reunited in the afterlife with family or ancestors.

25:11 Beer-Lahai-Roi This refers to the well where Hagar had a divine encounter. See 16:14 and note.

25:13 Ishmael See note on Gen 16:11.

25:19 the generations of The Hebrew word used here is toledoth. See note on 2:4.

25:20 Aramean Genesis seems to connect this term to Aram the son of Kemuel, who was Bethuel’s brother, thus making Aram Bethuel’s nephew (22:20–21). This term refers to western Semitic tribes in the region of what the Hebrew text refers to as aram naharayim (see 24:10 and note) and Paddan Aram. According to Deut 26:5, Israelite farmers were to declare that they were descended from a wandering Aramean (Syrian) when they brought their first fruits offering.

Paddan-Aram Either another name for what the Hebrew text calls aram naharayim (see Gen 24:10 and note) or a town in that region (see Hos 12:12).

25:21 on behalf of his wife Isaac considers fertility and barrenness to be in God’s hands (see note on 16:2; and note on 20:18). Just as God orchestrated Isaac’s own conception and birth, so also the conception and birth of Isaac’s sons will be possible only through divine help.

25:22 why be pregnant The Hebrew for this phrase is incomplete; it reads “If so, why then am I …?” Some words were likely dropped out of the traditional Hebrew text. Later versions of the ot reflecting a different textual tradition (in Syriac) finish with, “Why do I go on living?” The Hebrew text is incomplete without this line.

to inquire of Yahweh Meaning to “seek divine guidance.” According to v. 11, Isaac and Rebekah were living in Beer-lahai-roi, the place where Hagar encountered the Angel of Yahweh (16:7–14). Rebekah may have been aware of this, as places of divine encounter often became sacred sites for worship and, perhaps, contact with the divine (see 12:6–7; 13:18).

25:23 Two nations Rebekah will have twins (see v. 24), each the progenitor of a nation.

shall be divided The two nations will be rivals, a prophecy that transpired from the moment of delivery (vv. 24–25).

the elder shall serve the younger The opposite of the norm for male birth in patriarchal culture.

25:25 red The Hebrew word used here, admoni, is used elsewhere only of David (1 Sam 16:12; 17:42). It may refer to skin or hair color. Admoni and the red food Esau requests from Jacob when giving up his birthright (called in Hebrew adom) is connected by wordplay to the Hebrew word edom (Edom)—the name of the nation identified with the descendants of Esau (compare Num 20; 1 Sam 14:47; 2 Kgs 8:22; Obad 11–21).

hairy The Hebrew word used here, se'ar, sounds similar to the name Esau and also Seir, the territory of the Edomites (Gen 32:3; 36:8; Deut 2:5).

25:26 hand grasped the heel of Esau This seems to be indicative of the prophecy that the older (Esau) would serve the younger (see Hos 12:3).

so his name was called Jacob This is wordplay: In Hebrew, the name Jacob is ya'aqov, while the word for “heel” is aqev. The name ya'aqov is actually derived from the Hebrew word aqav, meaning “to protect.” Ya'aqov is likely an abbreviated version of the name ya'aqov-el, meaning “May God protect” Compare Gen 27:36 and note.

Symbolic Names of People in Hebrew Table

Following Jesus When You Want to Give Up Devotional

25:28 Isaac loved Esau Each parent favors one of the boys over the other, complicating the sibling rivalry. See Gen 27.

25:30 red stuff The Hebrew word used here, adom, echoes the Hebrew word admoni, which was employed to describe Esau’s appearance at birth (see note on v. 25). The stew is later described as a lentil stew (v. 34).

am exhausted The Hebrew term ayeph is used elsewhere to describe severe drought (Isa 32:2; Pss 63:2; 143:6).

25:31 birthright The right of first inheritance, according to which the firstborn son would receive a double inheritance (Deut 21:17).

25:33 he swore In ancient Near Eastern culture, swearing an oath was an irrevocable act.