God blesses Isaac. GENESIS. A. M. cir. 2183. 10 The field which Abraham The generations of Ishmael. 15 P Hadar, and Tema, Jetur, A. M. cir. 2183. B. C. cir. 1821. 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. B. C. 1773. 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. 17 And these are the years of A. M. 2231 12 Now these are the generations of Ish- the life of Ishmael, a hundred and mael, Abraham's son, "whom Hagar the Egyp- thirty and seven years: and he gave up the tian, Sarah's handmaid, bare unto Abraham: ghost and died; and was gathered unto his 13 And these are the names of the sons people. of Ishmael, by their names, according to their generations; the first-born of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, 14 And Mishma, and Duma, and Massa, Chap. xlix. 31. Ch. xvi. 15.- 01 Chron. i. 29. Chap. xxiii. 16. xxiv. 62. 8 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. u m Chap. xvi. 14; 1 Chron. i. 30.- Chap. xvii. 20.- Ver. 8.1 Sam. xv. the inheritance, this transaction shows his character in the Stoics, Avɛxov кai atɛxov, “ Sustain and abstain,” an amiable point of view; for though he was a wild is supposed to be the spirit of the original words. man, (see chap. xvi. 12,) yet this appellation appears Verse 15. Hadar] This name should be read Hadad to be more characteristic of his habits of life than of as in 1 Chron. i. 30. This reading is supported by his disposition. more than three hundred MSS., versions, and printed For the character of Abraham see the conclusion editions. See ver. 18. of this chapter. Tema] Supposed to be a place in Arabia Deserta, the same of which Job speaks, chap. vi. 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 1 Chron. v. 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. Verse 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 labour of love! Only one Abraham and one Christ ever appeared among men; there have been some successful imitators, there should have been many. Verse 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 ex-teuch little is known; nor of their places of settlement actly the promise had also been fulfilled to him. Verse 13. Nebajoth] From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelt in Arabia Petræa, 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. Kedemah] Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deut. ii. 26. I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Penta have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labour. Those who wish to enter into discussions of this nature must consult Bochart's Geographia Sacra, Calmet, &c. Verse 16. These are their names] By which their descendants were called. Their towns-places of encampment in the wilderness, such as have been used Adbeel, and Mibsam] Where these were situated by the Arabs from the remotest times. Their castles, is not known. O tirotham, their towers, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries. Verse 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. xxi. 11, 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. you mishma signifies HEARING; 17 dumah, SILENCE; and XUD massa, PATIENCE. Hence, "Hear much, say little, and bear much," tantamount to the famous maxim of Verse 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 And she went 23 And the LORD said unto her, b Two nations are in thy womb, and two manner of ▾ Matt. i. 2.— Chapter xxii. 23. Chapter xxiv. 29. Rom. ix. 10.1 Samuel ix. 9; x. 22.b Chap. xvii. 16; y 1 Chron. v. 20; 2 Chron. xxxiii. 13; Ezra. viii. 23. Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petræa, 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 ver. 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, 3 by al peney col echaiv naphal, "Ir (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, chap. xvi. 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, naphal, is used Josh. xxiii. 4, for to divide by lot. χχίν. 60. 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. The subjection of Esau GENESIS. to Jacob foretold. A. M. 2168. people shall be separated from thy stronger than the other people; and A. M. 2168. bowels; and the one people shall be the elder shall serve the younger. B. C. 1836. B. C. 1836. Verse 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 prin toledoth yitschak; as the fifth, called "n chaiye Sarah, which begins with chap. xxiii., ends at the preceding verse. "Nothing can be more clear than that these fifty- | who desires thoroughly to understand the sacred wrifour proper names (at least the far greater part of tings, should undervalue a scrupulous attention to the them) should be expressed with the very same letters, proper names."”—Kennicott's Remarks. 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 Azzah, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short, in a his- The form of the original in this place is worthy of tory far more interesting than any other, the names of notice: Isaae entreated Jehovah, in ɔɔ lenochach persons and places should be distinguished accurately, ishto, directly, purposely, especially, for his wife. and defined with exact uniformity. And no true critic | Ainsworth thinks the words imply their praying towill think lightly of this advice of Origen, Contem-gether for this thing; and the rabbins say that "Isaac nenda non est accurata circa Nomina diligentia ei, qui | and Rebekah went on purpose to Mount Moriah, where voluerit probe intelligere sanctas literas? No person he had been bound, and prayed together there that they 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, ver. 20, and he was threescore years of age when Jacob and Esau were born, ver. 26. Hence it is evident they had lived nineteen years together without having a child. The time of the birth A. M. 2168. CHAP. XXV. 24 And when her days to hold, there were be delivered were fulfilled, be- womb. of Esau and Jacob. twins in her A. M. 2168. B. C. 1836. "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 govern 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. Verse 22. The children struggled together] 133 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 physi-ed by deputies or viceroys appointed by the kings of cian; 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. 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 harbour 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 Iebron. 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 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 favours, 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." Verse 23. Two nations are in thy womb] "We have," says Bishop Newton, "in the prophecies de-are quoted; for it proves to a demonstration that this livered 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 man- The doctrine of unconditional predestination to eterners, customs, and religion, as to be at perpetual va-nal life and eternal death cannot be supported by the riance among themselves. The children struggled to- example of God's dealings with Esau and Jacob, or gether in the womb, which was an omen of their future with the Edomites and Israelites. After long reprodisagreement; and when they grew up to manhood, bation the Edomites were incorporated among the Jews, they manifested very different inclinations. Esau was and have ever since been undistinguishable members a cunning hunter, and delighted in the sports of the in the Jewish Church. The Jews, on the contrary, field; Jacob was a plain man, dwelling in tents-mind-the elect of God, have been cut off and reprobated, ing 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 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, chap. xxii. Verse 24. There were twins] on thomim, from which comes Thomas, properly interpreted by the word Characters of Esau and Jacob. A. M. 2168. B. C. 1836. B. C. cir. 1805. 25 And the first came out red, | 29 And Jacob sod pottage: A. M. cir. 2199. ⚫ all over like a hairy garment; and Esau came from the field, and they called his name Esau. and he was faint. Advμos, 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. Verse 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 y esau or esav; if we derive it from my 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, &c., than his brother. Verse 26. His name was called Jacob] py Yaacob, from py 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. Verse 27. A man of the field] ish sadeh, one who supported himself and family by hunting and by agriculture. · Jacob was a plain man] Dish 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 on 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 chap. xxxii. 26-30. Verse 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. 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. 66 Verse 29. Sod pottage] Tyazed nazid, he boiled a boiling; and this we are informed, ver. 34, was of □ adashim, what the Septuagint render pakoç, and we, following them and the Vulgate lens, translate lentiles, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of | Barbary. Beans, lentiles, 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; lentiles are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate colour. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright." Shaw's Travels, p. 140, 4to. edit. Verse 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 labouring 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. Verse 31. Sell me this day thy birthright.] What then 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. Calmel 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, Exod. xxii. 29. 2. Were next in |