Bible Study: Genesis 25

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Introduction

Summary:

Genesis Chapter 25 records the death of Abraham and the birth of his grandsons, Jacob and Esau. Abraham marries another woman named Keturah after Sarah’s death and has six more sons with her. He gives all his possessions to Isaac, his son of promise, and sends his other sons away to the east. He dies at the age of 175 and is buried by Isaac and Ishmael in the cave of Machpelah. The chapter also lists the descendants of Ishmael, who dies at the age of 137. His sons become the leaders of twelve tribes that dwell near the border of Egypt.

The main focus of the chapter, however, is on the story of Isaac and Rebekah and their twin sons, Jacob and Esau. Rebekah is barren at first, but God answers Isaac’s prayer and gives her conception. The twins struggle in her womb, and God reveals to her that they represent two nations, one stronger than the other, and that the older will serve the younger. Esau is born first, red and hairy, and Jacob follows, holding onto his brother’s heel. Esau grows up to be a skillful hunter, while Jacob is a quiet man who stays in the tents. Isaac loves Esau more, because he enjoys his game, but Rebekah loves Jacob more. One day, Esau returns from the field famished and sells his birthright to Jacob for a bowl of lentil stew. Thus, Esau despises his birthright and the covenant blessings that come with it.

The most important verses in this chapter are verses 23 and 34. Verse 23 reveals God’s sovereign plan for the twins, that the younger will have the supremacy over the older, and that they will become the ancestors of two different nations, Israel and Edom. This verse foreshadows the conflict and rivalry that will mark their relationship and that of their descendants throughout history. Verse 34 shows the contrast between the two brothers, that Esau values his immediate gratification more than his future inheritance, while Jacob values the birthright and the promises of God more than his present comfort. This verse also exposes the weakness and sinfulness of both brothers, that Esau is profane and despises his birthright, and that Jacob is deceitful and takes advantage of his brother’s vulnerability.

Commentary:

Genesis Chapter 25 is a transitional chapter that moves the narrative from the patriarch Abraham to his son Isaac and his grandson Jacob. It also shows the fulfillment of God’s promises to Abraham, that he would have many offspring and that they would inherit the land of Canaan. The chapter also demonstrates God’s faithfulness and sovereignty, that he keeps his covenant with Abraham and his descendants, and that he chooses and elects whom he wills to carry on his redemptive plan. The chapter also sets the stage for the drama and tension that will unfold in the following chapters, as Jacob and Esau compete for the blessing and the birthright, and as God shapes and transforms Jacob into the father of the twelve tribes of Israel.

The chapter also points to Jesus in several ways. First, Jesus is the true son of Abraham and Isaac, who inherits the promises and blessings of the covenant (Galatians 3:16). He is also the true Israel, who succeeds where Jacob and his descendants failed, and who fulfills the mission and purpose of God for his people (Matthew 2:15). Second, Jesus is the ultimate example of valuing the eternal over the temporal, who for the joy set before him endured the cross, despising the shame, and who now sits at the right hand of God (Hebrews 12:2). He is also the one who gives us a new birthright and a new inheritance, that is imperishable, undefiled, and unfading, reserved in heaven for us (1 Peter 1:3–4). Third, Jesus is the Prince of Peace, who reconciles us to God and to one another, and who breaks down the wall of hostility between Jews and Gentiles, and between all nations and peoples (Ephesians 2:14–18). He is also the one who will judge the nations and establish his kingdom of righteousness and justice, where there will be no more strife or enmity, but harmony and love (Isaiah 11:1–10).

Exegesis

The Death of Abraham and the Birth of Jacob and Esau.

The passage can be divided into four main sections:

• Verses 1–11: Abraham’s death and Isaac’s blessing.
• Verses 12–18: Ishmael’s descendants and death.
• Verses 19–26: Isaac’s prayer and Rebekah’s pregnancy.
• Verses 27–34: Esau and Jacob’s characters and birthright.

Verses 1–11: Abraham’s death and Isaac’s blessing.

This section records the final events of Abraham’s life and the continuation of God’s covenant with Isaac. After Sarah’s death, Abraham marries Keturah and has six more sons with her. These sons become the ancestors of various nations, such as the Midianites and the Edomites. However, Abraham gives all his possessions and the land of Canaan to Isaac, his son of promise, and sends his other sons away to the east. This shows that Abraham recognizes and respects God’s choice of Isaac as the heir of the covenant. Abraham dies at the age of 175 and is buried by Isaac and Ishmael in the cave of Machpelah, where Sarah was buried. This is the same cave that Abraham bought from the Hittites as a sign of his faith in God’s promise of the land. After Abraham’s death, God blesses Isaac and he dwells at Beer Lahai Roi, the place where God appeared to Hagar and Ishmael.

The main points of this section are:

• Abraham’s faithfulness and obedience to God until the end of his life.
• God’s fulfillment of his promise to Abraham of many offspring and a land.
• God’s sovereignty and election of Isaac as the carrier of the covenant.

Verses 12–18: Ishmael’s descendants and death.

This section records the genealogy and the death of Ishmael, Abraham’s son by Hagar. Ishmael has twelve sons, who become the leaders of twelve tribes that dwell near the border of Egypt. These tribes are often in conflict with the Israelites and other nations. Ishmael dies at the age of 137 and is buried in the wilderness of Paran.

The main points of this section are:

• God’s fulfillment of his promise to Abraham and Hagar of making Ishmael a great nation.
• God’s separation of Ishmael and his descendants from the covenant line of Isaac and his descendants.
• God’s providence and care for Ishmael and his descendants, despite their rebellion and hostility.

Verses 19–26: Isaac’s prayer and Rebekah’s pregnancy.

This section records the birth of Isaac and Rebekah’s twin sons, Jacob and Esau. Isaac and Rebekah are married for 20 years before they have children. Rebekah is barren, like Sarah, and Isaac prays to God for her. God answers his prayer and gives her conception. However, the twins struggle in her womb, causing her great pain and distress. She asks God why this is happening, and God reveals to her that the twins represent two nations, one stronger than the other, and that the older will serve the younger. This is a prophecy of God’s sovereign plan for the twins and their descendants, Israel and Edom. Esau is born first, red and hairy, and Jacob follows, holding onto his brother’s heel. Their names reflect their appearance and actions. Esau means “hairy” or “rough”, and Jacob means “heel-catcher” or “supplanter”.

The main points of this section are:

• God’s grace and power in giving Isaac and Rebekah children, despite their barrenness.
• God’s revelation and purpose for the twins and their future nations, before they are born.
• God’s choice and election of Jacob over Esau, contrary to the natural order and expectation.

Verses 27–34: Esau and Jacob’s characters and birthright.

This section records the different characters and actions of Esau and Jacob as they grow up. Esau becomes a skillful hunter, a man of the field, while Jacob becomes a quiet man, a man of the tents. Isaac loves Esau more, because he enjoys his game, but Rebekah loves Jacob more. This shows the partiality and favoritism of the parents, which leads to conflict and division in the family. One day, Esau returns from the field famished and sells his birthright to Jacob for a bowl of lentil stew. The birthright is the privilege and responsibility of the firstborn son, which includes a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. Esau despises his birthright and trades it for a temporary satisfaction, showing his profanity and unbelief. Jacob takes advantage of his brother’s weakness and buys his birthright, showing his cunning and ambition.

The main points of this section are:

• The contrast and conflict between Esau and Jacob, in their personalities, preferences, and values.
• The significance and consequences of the birthright, in relation to God’s covenant and promise.
• The weakness and sinfulness of both Esau and Jacob, in their disregard and deception.

Background and Context

Historical-cultural background:

• The historical and cultural background of the passage is the ancient Near East, especially the regions of Mesopotamia, Canaan, and Arabia. The passage reflects the customs and practices of the nomadic and semi-nomadic peoples who lived in these areas, such as:
• Polygamy: Abraham had multiple wives and concubines, which was common and acceptable in his culture. However, this also caused problems and conflicts in his family, such as the rivalry between Sarah and Hagar, and between Isaac and Ishmael.
• Inheritance: The firstborn son usually received a double portion of the father’s estate and the leadership of the family. However, God often reversed this order and chose the younger son over the older one, such as Jacob over Esau, and Joseph over his brothers. This shows God’s sovereignty and grace in electing his people.
• Marriage: The marriage of close relatives, such as cousins, was not prohibited in Abraham’s culture. Isaac married his cousin Rebekah, who was the daughter of his uncle Nahor. However, the marriage of foreigners, especially Canaanites, was discouraged, as they worshiped other gods and could lead the Israelites astray. Isaac and Rebekah were unhappy with Esau’s marriage to two Hittite women, and sent Jacob to find a wife from their own kin.

The characters in the passage:

• Abraham: The patriarch of the Israelites, who received God’s promises of a great nation, a land, and a blessing. He died at the age of 175 and was buried with his wife Sarah.
• Keturah: Abraham’s second wife, who bore him six sons. These sons became the ancestors of various nations, such as the Midianites and the Edomites.
• Isaac: Abraham’s son of promise, who inherited his father’s possessions and blessings. He married Rebekah and had twin sons, Jacob and Esau. He loved Esau more, because he enjoyed his game.
• Ishmael: Abraham’s son by Hagar, who was sent away with his mother. He had twelve sons, who became the leaders of twelve tribes. He died at the age of 137 and was buried in the wilderness of Paran.
• Rebekah: Isaac’s wife, who was barren at first, but conceived twins after Isaac prayed for her. She received a prophecy from God that the older son would serve the younger one. She loved Jacob more, and helped him obtain the birthright and the blessing from Isaac.
• Jacob: Isaac and Rebekah’s younger son, who was born holding Esau’s heel. He was a quiet man, who stayed in the tents. He bought Esau’s birthright for a bowl of stew, and deceived Isaac into giving him the blessing. He was chosen by God to carry on the covenant and to become the father of the twelve tribes of Israel.
• Esau: Isaac and Rebekah’s older son, who was red and hairy. He was a skillful hunter, a man of the field. He sold his birthright to Jacob for a bowl of stew, and lost his blessing to Jacob’s deception. He became the ancestor of the Edomites, who were often in conflict with the Israelites.

Locations in the passage:

• The cave of Machpelah: The burial place of Abraham and Sarah, and later of Isaac and Rebekah, and Jacob and Leah. It was located near Hebron, in the land of Canaan. It was the first piece of land that Abraham bought from the Hittites, as a sign of his faith in God’s promise of the land.
• Beer Lahai Roi: The place where God appeared to Hagar and Ishmael, and where Isaac dwelled after Abraham’s death. It was located in the Negev, near the border of Egypt. It means “the well of the Living One who sees me.”
• The wilderness of Paran: The place where Ishmael and his sons settled, after being sent away by Abraham. It was located in the Sinai Peninsula, near the border of Egypt. It was also the place where the Israelites wandered for 40 years after leaving Egypt.
• The Red Sea: The body of water that separated Egypt from Arabia. It was also the place where God parted the waters for the Israelites to cross, and where he drowned the Egyptian army. It was a symbol of God’s deliverance and judgment.

Themes and topics

Main themes or sub-themes:

• God’s faithfulness and sovereignty: God keeps his promises to Abraham and his descendants, and he chooses whom he wills to carry on his redemptive plan, regardless of human expectations or preferences. (Genesis 25:5–6, 11, 23; Romans 9:10–13; Hebrews 6:13–18)
• God’s grace and power: God gives life and blessing to those who are barren and helpless, and he answers the prayers of his people. He also reveals his will and purpose to those who seek him. (Genesis 25:21–22; Luke 1:5–25, 1:26–38; James 5:16–18)
• Human weakness and sinfulness: Humans are prone to favoritism, deception, profanity, and unbelief. They often value the temporal over the eternal, and they disregard or abuse God’s gifts and covenant. (Genesis 25:28, 34; Hebrews 12:15–17; 1 John 2:15–17)

Main argument of the passage:

The main argument of this passage is that God’s sovereign choice and grace are the basis of his covenant with Abraham and his descendants, not human merit or effort. The purpose of this argument is to show that God is the one who initiates and fulfills his plan of salvation, and that he calls his people to trust and obey him, not to rely on their own wisdom or strength. (Ephesians 2:8–10; Philippians 3:2–11; Titus 3:4–7)

Echos and clarifications:

This passage echoes and clarifies earlier passages, such as:

• Genesis 12:1–3, where God first calls Abraham and promises to make him a great nation, to give him a land, and to bless all the families of the earth through him. This passage shows the fulfillment of these promises in Abraham’s life and death, and in the birth of his grandsons, Jacob and Esau.
• Genesis 15:1–6, where God reaffirms his promise to Abraham and counts his faith as righteousness. This passage shows the continuation of God’s promise and faithfulness to Isaac and Rebekah, who also trust God for their children.
• Genesis 17:15–21, where God changes the names of Abraham and Sarah, and establishes his covenant with Isaac, not Ishmael. This passage shows the separation of Ishmael and his descendants from the covenant line, and the election of Jacob over Esau, before they are born.

This passage is echoed or developed in later passages, such as:

• Genesis 27–36, where the conflict and rivalry between Jacob and Esau, and their descendants, Israel and Edom, are further narrated and resolved. These chapters also show how God changes Jacob’s name to Israel, and confirms his covenant with him and his sons.
• Exodus 2:15–22, where Moses flees from Egypt and meets his wife Zipporah, the daughter of Jethro, the priest of Midian. This shows the connection between the Israelites and the Midianites, who were the descendants of Abraham and Keturah.
• Malachi 1:1–5, where God declares his love for Jacob and his hatred for Esau, and his judgment on Edom. This shows the contrast between God’s mercy and wrath, and his sovereignty over the nations.

This passage was included in the book to:

• Transition from the story of Abraham to the story of Isaac and Jacob, and to show the continuity and fulfillment of God’s covenant with Abraham and his descendants.
• Highlight God’s sovereign choice and grace in electing Jacob over Esau, and in revealing his will and purpose to Rebekah, before the twins were born or had done anything good or evil.
• Contrast the characters and actions of Esau and Jacob, and to show the significance and consequences of the birthright and the blessing in relation to God’s covenant and promise.
• Demonstrate human weakness and sinfulness in the partiality and favoritism of Isaac and Rebekah, and in the profanity and deception of Esau and Jacob.

Theological truths communicated in this passage:

• God is faithful and sovereign: He keeps his promises and accomplishes his plan, and he chooses whom he wills to be his people, according to his own purpose and grace, not according to human works or will.
• God is gracious and powerful: He gives life and blessing to those who are barren and helpless, and he answers the prayers of his people. He also reveals his will and purpose to those who seek him and trust him.
• God is holy and righteous: He expects his people to value and obey his covenant and commandments, and to seek his eternal kingdom and glory, not the temporal pleasures and treasures of this world. He also judges those who rebel and oppose him and his people.

Names of God used in this passage:

The only name used for God in this passage is the LORD (Yahweh), which was first revealed to Moses in Exodus 3:13–15. This name emphasizes God’s personal and covenantal relationship with his people.

Key terms

The key terms for Genesis 25 are: Abraham, Keturah, Isaac, Ishmael, Rebekah, Jacob, Esau, birthright, and blessing.

Abraham: אַבְרָהָם (avraham), H85 — The patriarch of the Israelites, who received God’s promises of a great nation, a land, and a blessing. His name means “father of a multitude” or “exalted father”. He was originally called Abram, meaning “exalted father”, but God changed his name to Abraham when he made a covenant with him (Genesis 17:5). He was the father of Isaac by Sarah, Ishmael by Hagar, and six sons by Keturah. He died at the age of 175 and was buried with Sarah in the cave of Machpelah. He is also called the father of the faithful, and the friend of God (Romans 4:11; James 2:23).

• Some references for Abraham include: Genesis 12:1–3; Genesis 15:1–6; Genesis 17:1–8; Genesis 22:1–18; Hebrews 11:8–19.

Keturah: קְטוּרָה (qetura), H6989 — Abraham’s second wife, who bore him six sons. Her name means “incense” or “fragrance”. She is mentioned only twice in the Bible, in Genesis 25:1–4 and 1 Chronicles 1:32–33. She is also called a concubine of Abraham in some Jewish and Christian traditions, implying that she had a lower status than Sarah. Her sons became the ancestors of various nations, such as the Midianites and the Edomites.

• Some references for Keturah include: Genesis 25:1–4; 1 Chronicles 1:32–33; Judges 6:1–6; Numbers 22:1–7.

Isaac: יִצְחָק (yitschaq), H3327 — Abraham’s son of promise, who inherited his father’s possessions and blessings. His name means “he laughs” or “he will laugh”. He was born to Sarah when she was 90 years old and Abraham was 100 years old, according to God’s promise and power (Genesis 17:15–19; 21:1–7). He was almost sacrificed by Abraham on Mount Moriah, but God provided a ram as a substitute (Genesis 22:1–14). He married Rebekah and had twin sons, Jacob and Esau. He loved Esau more, because he enjoyed his game. He died at the age of 180 and was buried with Rebekah in the cave of Machpelah. He is also called the child of promise, and the father of the Israelites (Romans 9:7–9; Galatians 4:28; Hebrews 11:17–20).

• Some references for Isaac include: Genesis 17:15–19; Genesis 21:1–7; Genesis 22:1–14; Genesis 25:19–28; Genesis 26:1–35.

Ishmael: יִשְׁמָעֵאל (yishmael), H3458 — Abraham’s son by Hagar, who was sent away with his mother. His name means “God hears” or “God will hear”. He was born to Hagar when Sarah was barren and gave her to Abraham as a surrogate mother (Genesis 16:1–16). He was circumcised by Abraham along with Isaac, but God told Abraham that his covenant would be established with Isaac, not Ishmael (Genesis 17:18–21). He was mocked by Sarah and Isaac, and was expelled by Abraham at Sarah’s request (Genesis 21:8–21). He had twelve sons, who became the leaders of twelve tribes. He died at the age of 137 and was buried in the wilderness of Paran. He is also called the father of the Arabs, and the ancestor of Muhammad, the founder of Islam (Genesis 25:12–18; Galatians 4:22–31).

• Some references for Ishmael include: Genesis 16:1–16; Genesis 17:18–21; Genesis 21:8–21; Genesis 25:12–18; Galatians 4:22–31.

Rebekah: רִבְקָה (rivqa), H7259 — Isaac’s wife, who was barren at first, but conceived twins after Isaac prayed for her. Her name means “a snare” or “captivating”. She was the daughter of Bethuel, the son of Nahor, Abraham’s brother. She was chosen by God and Abraham’s servant to be Isaac’s wife, and she willingly left her family and followed the servant to Canaan (Genesis 24:1–67). She received a prophecy from God that the older son would serve the younger one, and she loved Jacob more than Esau. She helped Jacob obtain the birthright and the blessing from Isaac by deception, and she sent Jacob away to her brother Laban to escape Esau’s wrath (Genesis 25:19–28; 27:1–46). She died before Jacob returned, and was buried with Isaac in the cave of Machpelah. She is also called the mother of the Israelites, and the example of faith and obedience (Romans 9:10–13; Hebrews 11:11; 1 Peter 3:5–6).

• Some references for Rebekah include: Genesis 24:1–67; Genesis 25:19–28; Genesis 27:1–46; Romans 9:10–13; 1 Peter 3:5–6.

Jacob: יַעֲקֹב (ya’aqov), H3290 — Isaac and Rebekah’s younger son, who was born holding Esau’s heel. His name means “heel-catcher” or “supplanter”. He was a quiet man, who stayed in the tents. He bought Esau’s birthright for a bowl of stew, and deceived Isaac into giving him the blessing. He was chosen by God to carry on the covenant and to become the father of the twelve tribes of Israel. He fled from Esau’s anger and went to his uncle Laban, where he married Leah and Rachel, and had twelve sons and one daughter. He also had a vision of a ladder reaching to heaven, and wrestled with God, who changed his name to Israel, meaning “he strives with God” or “God prevails”. He returned to Canaan and reconciled with Esau, and settled in the land. He died in Egypt at the age of 147 and was buried with his fathers in the cave of Machpelah. He is also called the patriarch of the Israelites, and the recipient of God’s grace and transformation (Genesis 25:26; 28:10–22; 32:22–32; 35:9–15; 49:1–33).

• Some references for Jacob include: Genesis 25:26; Genesis 28:10–22; Genesis 32:22–32; Genesis 35:9–15; Genesis 49:1–33.

Esau: עֵשָׂו (esav), H6215 — Isaac and Rebekah’s older son, who was red and hairy. His name means “hairy” or “rough”. He was a skillful hunter, a man of the field. He sold his birthright to Jacob for a bowl of stew, and lost his blessing to Jacob’s deception. He became the ancestor of the Edomites, who were often in conflict with the Israelites. He married two Hittite women, Judith and Basemath, and later a daughter of Ishmael, Mahalath. He moved to the land of Seir, where he became a powerful chief. He reconciled with Jacob after many years, and buried Isaac with him. He died at an unknown age and was buried in Seir. He is also called the father of the Edomites, and the example of profanity and unbelief (Genesis 25:25, 34; 27:1–41; 36:1–43; Hebrews 12:15–17).

• Some references for Esau include: Genesis 25:25, 34; Genesis 27:1–41; Genesis 36:1–43; Hebrews 12:15–17.

Birthright: בְּכֹרָה (bekora), H1062 — The privilege and responsibility of the firstborn son, which included a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. It was a sacred and valuable gift from God, and it could not be taken away or transferred without the consent of the firstborn. However, God often reversed the order of the birthright and chose the younger son over the older one, such as Jacob over Esau, and Joseph over his brothers. This shows God’s sovereignty and grace in electing his people. The birthright also foreshadowed the inheritance and blessing that God has prepared for his children in Christ, who is the firstborn of all creation and the heir of all things (Colossians 1:15; Hebrews 1:2).

• Some references for birthright include: Genesis 25:29–34; Genesis 27:36; Genesis 48:13–22; Deuteronomy 21:15–17; 1 Chronicles 5:1–2.

Blessing: בְּרָכָה (beraka), H1293 — The act or words of conferring good or favor upon someone, especially by God or a person of authority. It also refers to the result or state of being blessed or prosperous. Blessing was often associated with the covenant that God made with Abraham and his descendants, and it included material, spiritual, and relational benefits. Blessing was also a way of expressing gratitude, praise, and worship to God, who is the source of all blessing. Blessing could be conditional or unconditional, depending on God’s will and human obedience. Blessing could also be transferred or inherited, as in the case of Isaac and Jacob, who received the blessing of Abraham.

• Some references for blessing include: Genesis 12:2–3; Genesis 22:15–18; Genesis 27:1–40; Genesis 49:1–28; Numbers 6:22–27.

Translation

Genre:

The genre of the passage is narrative, which tells a story of historical events and characters. The passage uses descriptive language, dialogue, and action to convey the plot and the message. The passage also has elements of genealogy, which trace the lineage and the descendants of the main characters.

Rhetorical devices:

• Parallelism: The repetition of similar or contrasting words, phrases, or clauses to emphasize a point or a comparison. For example, in verse 23, God says to Rebekah, “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other; and your older son will serve your younger son.” This verse uses parallelism to show the contrast and the conflict between the twins and their future nations, and to reveal God’s sovereign plan for them.
• Chiasm: The arrangement of words, phrases, or clauses in an inverted or symmetrical order to highlight a contrast or a parallel. For example, in verse 28, the author says, “Isaac loved Esau because he ate of his game, but Rebekah loved Jacob.” This verse uses chiasm to show the partiality and the favoritism of the parents, and to foreshadow the division and the deception in the family.
• Inclusio: The repetition of a word, phrase, or theme at the beginning and the end of a section to mark its boundaries and to emphasize its main idea. For example, in verses 19 and 26, the author uses the phrase “these are the generations of” to introduce and conclude the account of Isaac and his sons. This phrase is also used throughout the book of Genesis to divide it into sections and to show the continuity and the fulfillment of God’s covenant with Abraham and his descendants.

Figures of speech:

• Metaphor: The comparison of two things that are not literally alike to suggest a similarity or a connection. For example, in verse 25, Esau is described as “red, all his body like a hairy cloak”. This metaphor compares Esau’s appearance to a garment, and implies his rough and wild nature. It also foreshadows his association with the Edomites, whose name means “red”.
• Simile: The comparison of two things that are not literally alike using the words “like” or “as” to suggest a similarity or a connection. For example, in verse 26, Jacob is described as “holding Esau’s heel”. This simile compares Jacob’s action to a gesture, and implies his cunning and ambition. It also explains the meaning of his name, which means “heel-catcher” or “supplanter”.
• Personification: The attribution of human qualities or actions to something that is not human. For example, in verse 8, Abraham is said to be “gathered to his people”. This personification implies that Abraham’s ancestors are waiting for him in the afterlife, and that he joins them in death. It also expresses the hope of the resurrection and the reunion of God’s people.
• Hyperbole: The exaggeration of something for emphasis or effect. For example, in verse 34, Esau is said to “despise his birthright”. This hyperbole shows the extent of Esau’s profanity and unbelief, and how he values his immediate gratification more than his future inheritance. It also contrasts his attitude with Jacob’s, who values the birthright and the promises of God more than his present comfort.
• Idiom: The expression of a meaning that is not literal, but conventional or figurative. For example, in verse 22, Rebekah says, “If it is thus, why is this happening to me?” This idiom expresses Rebekah’s pain and distress, and her confusion and curiosity about the cause of her situation. It also leads to her inquiry of God, who reveals to her his will and purpose for the twins.
• Irony: The use of words or situations that convey a meaning that is opposite or different from what is expected or intended. For example, in verse 11, Isaac is said to settle at Beer-lahai-roi, which means “the well of the Living One who sees me”. This irony shows that God sees and blesses Isaac, even though he is blind and deceived by his son Jacob. It also recalls the place where God appeared to Hagar and Ishmael, who were also seen and blessed by God, despite being sent away by Abraham.

Word pictures:

• In verse 8, Abraham is said to “breathe his last”. This word picture depicts the end of Abraham’s life and the departure of his spirit. It also implies his peaceful and natural death, unlike some of his descendants who died violently or prematurely.
• In verse 23, God says to Rebekah, “Two nations are in your womb”. This word picture portrays the origin and the destiny of the twins, and how they represent two different and opposing peoples. It also anticipates the struggle and the rivalry that will mark their relationship and that of their descendants throughout history.
• In verse 26, Jacob is said to be “holding Esau’s heel”. This word picture illustrates the closeness and the competition of the twins, and how Jacob tries to overtake Esau from the very beginning. It also explains the meaning and the significance of Jacob’s name, which means “heel-catcher” or “supplanter”.

Textual variants:

• In verse 1, some manuscripts have “Abraham took a wife”, while others have “Abraham had taken a wife”. The difference is in the tense of the verb, which affects the chronology and the interpretation of Abraham’s marriage to Keturah. The former implies that Abraham married Keturah after Sarah’s death, while the latter implies that Abraham married Keturah before or during Sarah’s lifetime. The former is more likely to be the original reading, as it is supported by the majority of the manuscripts and the context of the passage.
• In verse 6, some manuscripts have “concubines”, while others have “concubine”. The difference is in the number of the noun, which affects the identity and the number of Abraham’s secondary wives. The former implies that Abraham had more than one concubine, besides Hagar and Keturah, while the latter implies that Abraham had only one concubine, either Hagar or Keturah. The former is more likely to be the original reading, as it is supported by the majority of the manuscripts and the parallel passage in 1 Chronicles 1:32.
• In verse 17, some manuscripts have “he fell”, while others have “he settled”. The difference is in the meaning of the verb, which affects the description and the interpretation of Ishmael’s death. The former implies that Ishmael died suddenly or violently, while the latter implies that Ishmael died peacefully or naturally. The latter is more likely to be the original reading, as it is supported by the majority of the manuscripts and the context of the passage.

Hebrew translation:

• In verse 2, the names of Abraham’s sons by Keturah have meanings in Hebrew that are not conveyed in the English translation. For example, Zimran means “musician” or “song”, Jokshan means “snarer” or “fowler”, Medan means “contention” or “strife”, Midian means “judgment” or “strife”, Ishbak means “he will leave” or “he will pour out”, and Shuah means “wealth” or “pit”. A more Hebrew translation could include these meanings in parentheses after the names, such as: “She bore him Zimran (musician), Jokshan (snarer), Medan (contention), Midian (judgment), Ishbak (he will leave), and Shuah (wealth).”
• In verse 18, the phrase “he settled over against all his kinsmen” is a literal translation of the Hebrew expression “al penei kol echav naphal”, which means “on the face of all his brothers he fell”. This expression is idiomatic and ambiguous in Hebrew, and it could mean either “he lived in hostility toward all his relatives” or “he lived in the presence of all his relatives”. A more Hebrew translation could include both meanings in brackets, such as: “He settled [or fell] over against [or in the presence of] all his kinsmen.”
• In verse 25, the name Esau is derived from the Hebrew word “esav”, which means “hairy” or “rough”. The English translation does not capture the connection between the name and the description of Esau’s appearance. A more Hebrew translation could include the meaning of the name in parentheses after the name, such as: “So they named him Esau (hairy).”

Disagreements between translators:

There are some major disagreements between translators for this passage, such as:

• In verse 1, some translators render the Hebrew word “yoseph” as “took” (ESV, NASB, NKJV), while others render it as “had taken” (NIV, NLT, CSB). The difference is in the tense of the verb, which affects the chronology and the interpretation of Abraham’s marriage to Keturah. The former implies that Abraham married Keturah after Sarah’s death, while the latter implies that Abraham married Keturah before or during Sarah’s lifetime. The former is more likely to be the original reading, as it is supported by the majority of the manuscripts and the context of the passage.
• In verse 6, some translators render the Hebrew word “pilegeshim” as “concubines” (ESV, NASB, NKJV, NIV, CSB), while others render it as “concubine” (NLT). The difference is in the number of the noun, which affects the identity and the number of Abraham’s secondary wives. The former implies that Abraham had more than one concubine, besides Hagar and Keturah, while the latter implies that Abraham had only one concubine, either Hagar or Keturah. The former is more likely to be the original reading, as it is supported by the majority of the manuscripts and the parallel passage in 1 Chronicles 1:32.
• In verse 18, some translators render the Hebrew word “naphal” as “settled” (ESV, NASB, NIV, NLT, CSB), while others render it as “fell” (NKJV). The difference is in the meaning of the verb, which affects the description and the interpretation of Ishmael’s death. The former implies that Ishmael died peacefully or naturally, while the latter implies that Ishmael died suddenly or violently. The former is more likely to be the original reading, as it is supported by the majority of the manuscripts and the context of the passage.

Some of the words that don’t translate well are:

• In verse 18, the phrase “he settled over against all his kinsmen” is a literal translation of the Hebrew expression “al penei kol echav naphal”, which means “on the face of all his brothers he fell”. This expression is idiomatic and ambiguous in Hebrew, and it could mean either “he lived in hostility toward all his relatives” or “he lived in the presence of all his relatives”. The former meaning may imply the conflict and the rivalry between Ishmael and his descendants and the other sons of Abraham, while the latter meaning may imply the proximity and the connection between them.
• In verse 25, the name Esau is derived from the Hebrew word “esav”, which means “hairy” or “rough”. The English translation does not capture the connection between the name and the description of Esau’s appearance. The name may also reflect Esau’s personality and behavior, as he was a wild and profane man.

How other translations make the translation:

• In verse 8, some translators render the Hebrew word “va-yigva” as “breathed his last” (ESV, NASB, NIV, NLT, CSB), while others render it as “gave up the ghost” (KJV, NKJV). The difference is in the idiom and the style of the expression, which affects the tone and the effect of the translation. The former is more literal and plain, while the latter is more figurative and poetic.
• In verse 11, some translators render the Hebrew word “va-yishkon” as “settled” (ESV, NASB, NIV, NLT, CSB), while others render it as “dwelt” (KJV, NKJV). The difference is in the choice and the nuance of the verb, which affects the meaning and the implication of the translation. The former implies that Isaac moved and established his residence at Beer-lahai-roi, while the latter implies that Isaac stayed and continued his residence at Beer-lahai-roi.
• In verse 23, some translators render the Hebrew word “rav” as “stronger” (ESV, NASB, NIV, NLT, CSB), while others render it as “greater” (KJV, NKJV). The difference is in the degree and the scope of the adjective, which affects the interpretation and the application of the translation. The former implies that the younger son will have more physical or military power than the older son, while the latter implies that the younger son will have more spiritual or covenantal significance than the older son.

Repetition of words, phrases, and concepts:

• The phrase “these are the generations of” is repeated three times in the passage, in verses 12, 19, and 34. This phrase is used throughout the book of Genesis to divide it into sections and to show the continuity and the fulfillment of God’s covenant with Abraham and his descendants. It also introduces the genealogy and the history of the main characters in each section.
• The word “bore” is repeated nine times in the passage, in verses 2, 3, 4, 13, 15, 16, 24, 25, and 26. This word is used to emphasize the theme of fertility and offspring, which is related to God’s promise to Abraham of a great nation and a blessing. It also contrasts the barrenness of Sarah and Rebekah, and shows God’s grace and power in giving them children.
• The word “son” is repeated 18 times in the passage, in verses 5, 6, 9, 12, 13, 15, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27, and 28. This word is used to highlight the importance and the role of the sons of Abraham, Isaac, and Ishmael, and how they carry on or depart from the covenant and the blessing of God. It also shows the contrast and the conflict between the sons, especially Jacob and Esau, and how they affect the destiny of their descendants.

Some of the other translation issues include:

• In verse 6, the word “gifts” is a translation of the Hebrew word “matanot”, which can also mean “dowries” or “portions”. This word may imply that Abraham gave his sons by his concubines some inheritance or property, but not the land of Canaan or the blessing of the covenant, which he gave to Isaac. It may also imply that Abraham arranged marriages for his sons by his concubines, and gave them some gifts or money as part of the dowry.
• In verse 22, the word “struggled” is a translation of the Hebrew word “yitrotsatsu”, which can also mean “crushed” or “oppressed”. This word may imply that the twins were not only fighting with each other, but also causing harm or pain to Rebekah. It may also imply that the twins were under some pressure or oppression from outside forces, such as the enemies of God’s people or the powers of darkness.
• In verse 34, the word “despised” is a translation of the Hebrew word “vayivez”, which can also mean “scorned” or “rejected”. This word may imply that Esau not only undervalued his birthright, but also mocked or spurned it. It may also imply that Esau not only disregarded his birthright, but also renounced or forfeited it.

Seeing Jesus

This passage shows the continuity and the fulfillment of God’s promise to Abraham, which ultimately leads to Jesus, who is the true seed of Abraham and the heir of the covenant and the blessing (Galatians 3:16).

This passage foreshadows or anticipates Jesus in several ways, such as:

• The birth of Isaac and Jacob, who were both born to barren women by God’s grace and power, foreshadows the birth of Jesus, who was born to a virgin by the Holy Spirit (Luke 1:26–38).
• The election of Jacob over Esau, who were both loved by God but had different destinies, foreshadows the election of Israel over Edom, and ultimately of the church over the world, who are both called by God but have different responses to the gospel (Romans 9:10–13; 1 Peter 2:9–10).
• The deception of Jacob, who pretended to be Esau to receive the blessing from Isaac, foreshadows the deception of Jesus, who was made to be sin for us to receive the blessing from God (2 Corinthians 5:21; Galatians 3:13–14).

This passage prophesies or promises the coming of Jesus in several ways, such as:

• In verse 23, God says to Rebekah, “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other; and your older son will serve your younger son.” This prophecy promises that through Jacob, God will bring forth a nation that will be stronger and more blessed than Esau’s nation, and that Esau’s nation will serve Jacob’s nation. This prophecy is fulfilled in Jesus, who is the descendant of Jacob and the king of Israel, and who will rule over all the nations, including Edom, with a rod of iron (Revelation 19:15–16; Psalm 2:8–9).
• In verse 34, Esau is said to “despise his birthright”. This prophecy warns that Esau will lose his inheritance and his blessing because of his profanity and unbelief, and that he will be rejected by God. This prophecy is fulfilled in Jesus, who is the true heir of the birthright and the blessing, and who will be accepted by God. It also warns us not to follow Esau’s example, but to value and pursue our inheritance and our blessing in Christ (Hebrews 12:15–17; Colossians 3:23–24).
• In verse 11, Isaac is said to dwell at Beer-lahai-roi, which means “the well of the Living One who sees me”. This prophecy promises that God will see and bless Isaac, and that he will reveal his will and purpose to him. This prophecy is fulfilled in Jesus, who is the beloved Son of God, and who sees and knows the Father, and reveals him to us (John 1:18; 5:19–20; 14:9).

Interpretation

Interfaith Differences:

• Muslims view this passage differently than Christians, because they believe that Ishmael, not Isaac, was the son of promise, and that he was the one whom Abraham almost sacrificed on Mount Moriah. They also believe that Muhammad, the founder of Islam, was a descendant of Ishmael, and that he received the final and complete revelation from God. They also reject the idea that God chose Jacob over Esau, and that he blessed the Israelites over the Edomites, because they believe that God does not show favoritism or injustice to anyone. They also deny the deity and the messiahship of Jesus, and they regard him as a prophet, but inferior to Muhammad12.
• Jews view this passage differently than Christians, because they believe that Isaac, not Jesus, was the true seed of Abraham, and that he inherited the covenant and the blessing. They also believe that Jacob, not Jesus, was the father of the twelve tribes of Israel, and that he received the name Israel, meaning “he strives with God” or “God prevails”. They also reject the idea that Jesus was the Messiah, the Son of God, or the Savior of the world, and they regard him as a false prophet, a blasphemer, or a rebel34.

Denominational Differences:

• Catholics view this passage differently than Protestants, because they believe that the birthright and the blessing that Jacob received from Isaac were not only spiritual, but also ecclesiastical, meaning that they conferred on him the authority and the responsibility to lead and to teach God’s people. They also believe that this authority and responsibility were passed on to his descendants, especially to Judah, David, and the apostles, and that they are now vested in the pope, the bishops, and the priests, who are the successors of Peter, the chief apostle. They also believe that the church, not the individual, is the interpreter and the guardian of God’s word and will5 .
• Mormons view this passage differently than other Christians, because they believe that Abraham, Isaac, and Jacob were not only patriarchs, but also prophets, who received revelations and visions from God, and who performed miracles and priesthood ordinances. They also believe that Abraham, Isaac, and Jacob were the first to receive the Melchizedek priesthood, which is the higher and eternal priesthood, and that they passed it on to their descendants, especially to Joseph, Ephraim, and the Nephites, and that they restored it to Joseph Smith, the founder of Mormonism. They also believe that the Book of Mormon, not the Bible, is the most correct and complete scripture, and that it contains the fullness of the gospel of Jesus Christ .

Doctrinal Foundations:

• The doctrine of election: This passage reveals that God chooses whom he wills to be his people, according to his own purpose and grace, not according to human works or will. It also shows that God’s election is unconditional and irrevocable, meaning that he does not base it on any foreseen merit or faith in the elect, and that he does not revoke it or change it because of any demerit or unfaithfulness in the elect. It also shows that God’s election is personal and corporate, meaning that he chooses individuals and groups to be his people, and that he has a specific plan and destiny for them. This doctrine is supported by other biblical passages, such as Romans 9:6–24; Ephesians 1:3–14; 1 Peter 1:1–2; 2 Thessalonians 2:13–14.
• The doctrine of grace: This passage reveals that God gives life and blessing to those who are barren and helpless, and that he answers the prayers of his people. It also shows that God’s grace is sovereign and free, meaning that he bestows it on whom he pleases, and that he does not owe it to anyone or require anything in return. It also shows that God’s grace is sufficient and effectual, meaning that he provides everything that his people need for their salvation and sanctification, and that he works in them both to will and to do his good pleasure. This doctrine is supported by other biblical passages, such as John 1:12–13; 2 Corinthians 12:9; Philippians 2:12–13; Titus 2:11–14.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

It shows us that God keeps his promises and accomplishes his plan, and that he chooses whom he wills to be his people, according to his own purpose and grace, not according to human works or will. It also shows us that God gives life and blessing to those who are barren and helpless, and that he answers the prayers of his people. He also reveals his will and purpose to those who seek him and trust him.

What does this passage tell us about man?

It shows us that humans are prone to favoritism, deception, profanity, and unbelief. They often value the temporal over the eternal, and they disregard or abuse God’s gifts and covenant. They also need God’s grace and guidance to fulfill their calling and destiny. They also have a responsibility to obey and worship God, and to love and serve others.

What does this passage demand of me?

It challenges me to examine my heart and motives, and to repent of any sin or unbelief that hinders my relationship with God and others. It also encourages me to seek God’s will and purpose for my life, and to follow his guidance and direction. It also calls me to appreciate and steward God’s gifts and blessings, and to share them with others.

How should this passage change the way I relate to people?

This passage should change the way I relate to people by teaching me to love and respect them as God’s image-bearers and potential recipients of his grace. It should also help me to avoid partiality and favoritism, and to seek peace and reconciliation with those who are different or opposed to me. It should also inspire me to pray for and support those who are in need or in distress, and to rejoice with those who are blessed and prosperous.

How does this passage prompt me to pray to God?

This passage prompts me to pray to God with gratitude, praise, and worship, for his faithfulness, sovereignty, grace, and power. It also prompts me to pray with humility, confession, and repentance, for my weakness, sinfulness, and unbelief. It also prompts me to pray with faith, hope, and expectation, for his will and purpose, for his guidance and direction, and for his gifts and blessings. It also prompts me to pray with intercession, compassion, and love, for his people and his world.

How does this passage challenge me to grow as a Christian?

This passage challenges me to grow as a Christian by increasing my knowledge and understanding of God’s word and his ways, and by applying them to my life and circumstances. It also challenges me to grow in my love and devotion to God, and in my service and witness to others. It also challenges me to grow in my faith and obedience to God, and in my dependence and reliance on his grace and power.

Additional questions

In the ANE what was the benefit or importance of a birthright?

The birthright was the privilege and responsibility of the firstborn son in the ancient Near East (ANE), which included a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. It was a sacred and valuable gift from God, and it could not be taken away or transferred without the consent of the firstborn. However, God often reversed the order of the birthright and chose the younger son over the older one, such as Jacob over Esau, and Joseph over his brothers. This shows God’s sovereignty and grace in electing his people. The birthright also foreshadowed the inheritance and blessing that God has prepared for his children in Christ, who is the firstborn of all creation and the heir of all things12.

What is the difference between a birthright and a blessing?

A birthright and a blessing are two distinct concepts in the Bible, but they often intersect in biblical narratives. The birthright provided the legal and social framework for the transfer of material inheritance, while the blessing bestowed a spiritual or divine favor upon the recipient1.

The birthright was the privilege and responsibility of the firstborn son, which included a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. It was a sacred and valuable gift from God, and it could not be taken away or transferred without the consent of the firstborn. However, God often reversed the order of the birthright and chose the younger son over the older one, such as Jacob over Esau, and Joseph over his brothers. This shows God’s sovereignty and grace in electing his people. The birthright also foreshadowed the inheritance and blessing that God has prepared for his children in Christ, who is the firstborn of all creation and the heir of all things2.

The blessing was the act or words of conferring good or favor upon someone, especially by God or a person of authority. It also referred to the result or state of being blessed or prosperous. Blessing was often associated with the covenant that God made with Abraham and his descendants, and it included material, spiritual, and relational benefits. Blessing was also a way of expressing gratitude, praise, and worship to God, who is the source of all blessing. Blessing could be conditional or unconditional, depending on God’s will and human obedience. Blessing could also be transferred or inherited, as in the case of Isaac and Jacob, who received the blessing of Abraham3.

Why was it important to have a birthright and a blessing in biblical times?

A birthright and a blessing were important in biblical times because they reflected God’s will and purpose for his people, and they determined their inheritance and destiny. A birthright was the privilege and responsibility of the firstborn son, which included a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. A blessing was the act or words of conferring good or favor upon someone, especially by God or a person of authority. It also referred to the result or state of being blessed or prosperous. Both the birthright and the blessing were sacred and valuable gifts from God, and they could not be taken away or transferred without the consent of the giver and the receiver. However, God often reversed the order of the birthright and the blessing, and chose the younger son over the older one, such as Jacob over Esau, and Joseph over his brothers. This shows God’s sovereignty and grace in electing his people. The birthright and the blessing also foreshadowed the inheritance and blessing that God has prepared for his children in Christ, who is the firstborn of all creation and the heir of all things12.

Would Esau’s rejection of his birthright have been an insult to Isaac?

Esau’s rejection of his birthright would have been an insult to Isaac, his father, for several reasons:

• The birthright was a sacred and valuable gift from God, and it included a double portion of the inheritance, the leadership of the family, and the blessing of the covenant. By selling his birthright for a pot of lentils, Esau showed that he despised and dishonored God’s promise and plan for his family1.
• The birthright was also a sign of respect and love for the father, and it implied a commitment and responsibility to care for him and his household. By giving up his birthright, Esau showed that he did not value or appreciate his father’s authority and legacy, and that he did not care for his father’s welfare or future2.
• The birthright was also a source of pride and joy for the father, and it represented his hope and expectation for his son and his descendants. By trading his birthright, Esau showed that he did not share or fulfill his father’s vision and desire, and that he disappointed and saddened his father’s heart3.

Therefore, Esau’s rejection of his birthright would have been an insult to Isaac, and it would have caused him grief and sorrow. However, the Bible does not record Isaac’s reaction to Esau’s decision, and it seems that Isaac was unaware of it until later, when he was about to bless his sons. Even then, Isaac still favored Esau over Jacob, and he intended to give him the blessing of the firstborn, until Jacob deceived him and received it instead4. This shows that Isaac loved Esau despite his profanity and unbelief, and that he hoped for his repentance and restoration.

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