Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_25
- Primary Witness Text: Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all that he had unto Isaac. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country. And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai–roi. Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham: And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and...
Connected dataset overlay
- Connected ID:
Genesis_25
- Chapter Blob Preview: Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim. And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah. And Abraham gave all ...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 25:1
Hebrew
וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָֽה׃vayosef-'averaham-vayiqach-'ishah-vshemah-qetvrah
KJV: Then again Abraham took a wife, and her name was Keturah.
AKJV: Then again Abraham took a wife, and her name was Keturah.
ASV: And Abraham took another wife, and her name was Keturah.
YLT: And Abraham addeth and taketh a wife, and her name is Keturah;
Exposition: Genesis 25:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then again Abraham took a wife, and her name was Keturah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:2
Hebrew
וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שֽׁוּחַ׃vateled-lvo-'et-zimeran-ve'et-yaqeshan-ve'et-medan-ve'et-mideyan-ve'et-yishevaq-ve'et-shvcha
KJV: And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
AKJV: And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
ASV: And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
YLT: and she beareth to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
Commentary WitnessGenesis 25:2Quoted commentary witness
Commentary Witness
Genesis 25:2
Verse 2 Zimran - Stephanus Byzantinus mentions a city in Arabia Felix called Zadram, which some suppose to have been named from this son of Keturah; but it is more likely, as Calmet observes, that all these sons of Abraham resided in Arabia Deserta; and Pliny, Hist. Nat., lib. vi., c. 28, mentions a people in that country called Zamarenians, who were probably the descendants of this person. Jokshan - Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favor of this opinion see in Dr. Hunt's Oration, De Antiquitate, etc., Linguae Arabicae, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan. Medan, and Midian - Probably those who peopled that part of Arabia Petraea contiguous to the land of Moab eastward of the Dead Sea. St. Jerome terms the people of this country Madinaeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place. Ishbak - From this person Calmet supposes the brook Jabbok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name. Shuah - Or Shuach. From this man the Sacceans, near to Batanla, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Zadram
- Keturah
- Arabia Deserta
- Pliny
- Hist
- Nat
- Zamarenians
- Kachtan
- Arabs
- Dr
- Oration
- De Antiquitate
- Linguae Arabicae
- Cataneans
- Jokshan
- Medan
- Dead Sea
- St
- Madinaeans
- Madianites
- Jabbok
- Gilead
- Tiberias
- Or Shuach
- Sacceans
- Batanla
- Syria
- Shuhite
- Abraham
Exposition: Genesis 25:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:3
Hebrew
וְיָקְשָׁן יָלַד אֶת־שְׁבָא וְאֶת־דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁים וּלְאֻמִּֽים׃veyaqeshan-yalad-'et-sheva'-ve'et-dedan-vveney-dedan-hayv-'ashvrim-vletvshiym-vle'umiym
KJV: And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
AKJV: And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
ASV: And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
YLT: And Jokshan hath begotten Sheba and Dedan; and the sons of Dedan were Asshurim, and Letushim, and Leummim;
Commentary WitnessGenesis 25:3Quoted commentary witness
Commentary Witness
Genesis 25:3
Verse 3 Sheba - From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet. Asshurim, and Letushim, and Leummim - We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Onkelos
- Jonathan
- Bochart
- Sabeans
- Calmet
- Asshurim
- Letushim
Exposition: Genesis 25:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:4
Hebrew
וּבְנֵי מִדְיָן עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה כָּל־אֵלֶּה בְּנֵי קְטוּרָֽה׃vveney-mideyan-'eyfah-va'efer-vachanokhe-va'aviyda'-ve'eleda'ah-khal-'eleh-veney-qetvrah
KJV: And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
AKJV: And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah. ¶
ASV: And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
YLT: and the sons of Midian are Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: all these are sons of Keturah.
Commentary WitnessGenesis 25:4Quoted commentary witness
Commentary Witness
Genesis 25:4
Verse 4 Ephah, and Epher, etc. - Of these we know no more than of the preceding; an abundance of conjectures is already furnished by the commentators.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ephah
- Epher
Exposition: Genesis 25:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:5
Hebrew
וַיִּתֵּן אַבְרָהָם אֶת־כָּל־אֲשֶׁר־לוֹ לְיִצְחָֽק׃vayiten-'averaham-'et-khal-'asher-lvo-leyitzechaq
KJV: And Abraham gave all that he had unto Isaac.
AKJV: And Abraham gave all that he had to Isaac.
ASV: And Abraham gave all that he had unto Isaac.
YLT: And Abraham giveth all that he hath to Isaac;
Commentary WitnessGenesis 25:5Quoted commentary witness
Commentary Witness
Genesis 25:5
Verse 5 Gave all that he had unto Isaac - His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Canaan
Exposition: Genesis 25:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Abraham gave all that he had unto Isaac.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:6
Hebrew
וְלִבְנֵי הַפִּֽילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַֽיְשַׁלְּחֵם מֵעַל יִצְחָק בּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל־אֶרֶץ קֶֽדֶם׃veliveney-hafiylageshiym-'asher-le'averaham-natan-'averaham-matanot-vayeshalechem-me'al-yitzechaq-vnvo-ve'vodenv-chay-qedemah-'el-'eretz-qedem
KJV: But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
AKJV: But to the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, to the east country.
ASV: But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
YLT: and to the sons of the concubines whom Abraham hath, Abraham hath given gifts, and sendeth them away from Isaac his son (in his being yet alive) eastward, unto the east country.
Commentary WitnessGenesis 25:6Quoted commentary witness
Commentary Witness
Genesis 25:6
Verse 6 Unto the sons of the concubines - Viz., Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended. And sent them away - while he yet lived - Lest after his death they should dispute a settlement in the Land of Promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife; for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon all natural children were excluded from the paternal inheritance, but their fathers were permitted to give them any sum not beyond a thousand drachma by way of present. Eastward, unto the east country - Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Viz
- Keturah
- Isaac
- Canaan
- Calmet
- Eastward
- Arabia Deserta
Exposition: Genesis 25:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:7
Hebrew
וְאֵלֶּה יְמֵי שְׁנֵֽי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִֽים׃ve'eleh-yemey-sheney-chayey-'averaham-'asher-chay-me'at-shanah-veshive'iym-shanah-vechamesh-shaniym
KJV: And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.
AKJV: And these are the days of the years of Abraham’s life which he lived, an hundred three score and fifteen years.
ASV: And these are the days of the years of Abraham’s life which he lived, a hundred threescore and fifteen years.
YLT: And these are the days of the years of the life of Abraham, which he lived, a hundred and seventy and five years;
Commentary WitnessGenesis 25:7Quoted commentary witness
Commentary Witness
Genesis 25:7
Verse 7 The days of the years, etc. - There is a beauty in this expression which is not sufficiently regarded. Good men do not live by centuries, though many such have lived several hundred years, nor do they count their lives even by years, but by days, living as if they were the creatures only of A Day; having no more time than they can with any propriety call their own, and living that day in reference to eternity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 25:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:8
Hebrew
וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּֽיו׃vayigeva'-vayamat-'averaham-vesheyvah-tvovah-zaqen-veshave'a-vaye'asef-'el-'amayv
KJV: Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
AKJV: Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
ASV: And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.
YLT: and Abraham expireth, and dieth in a good old age, aged and satisfied, and is gathered unto his people.
Commentary Witness (Generated)Genesis 25:8Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:8
Genesis 25:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:8
Exposition: Genesis 25:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:9
Hebrew
וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה אֶל־שְׂדֵה עֶפְרֹן בֶּן־צֹחַר הַֽחִתִּי אֲשֶׁר עַל־פְּנֵי מַמְרֵֽא׃vayiqeverv-'otvo-yitzechaq-veyishema'e'l-vanayv-'el-me'arat-hamakhefelah-'el-shedeh-'eferon-ven-tzochar-hachitiy-'asher-'al-feney-mamere'
KJV: And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
AKJV: And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
ASV: And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
YLT: And Isaac and Ishmael his sons bury him at the cave of Machpelah, at the field of Ephron, son of Zoar the Hittite, which is before Mamre--
Commentary WitnessGenesis 25:9Quoted commentary witness
Commentary Witness
Genesis 25:9
Verse 9 His sons Isaac and Ishmael buried him - Though Ishmael and his mother had been expelled from Abraham's family on the account of Isaac, yet, as he was under the same obligation to a most loving affectionate father as his brother Isaac, if any personal feuds remained, they agreed to bury them on this occasion, that both might dutifully join in doing the last offices to a parent who was an honor to them and to human nature: and, considering the rejection of Ishmael from the inheritance, this transaction shows his character in an amiable point of view; for though he was a wild man, (see Gen 16:12), yet this appellation appears to be more characteristic of his habits of life than of his disposition. For the character of Abraham see the conclusion of this chapter, Gen 25:34 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 16:12
- Gen 25:34
Named authorities or texts detected in the witness
- Isaac
Exposition: Genesis 25:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:10
Hebrew
הַשָּׂדֶה אֲשֶׁר־קָנָה אַבְרָהָם מֵאֵת בְּנֵי־חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּֽוֹ׃hashadeh-'asher-qanah-'averaham-me'et-veney-chet-shamah-quvar-'averaham-vesharah-'ishetvo
KJV: The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
AKJV: The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. ¶
ASV: the field which Abraham purchased of the children of Heth: there was Abraham buried, and Sarah his wife.
YLT: the field which Abraham bought from the sons of Heth--there hath Abraham been buried, and Sarah his wife.
Commentary Witness (Generated)Genesis 25:10Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:10
Genesis 25:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:10
Named authorities or texts detected in the witness
- Heth
Exposition: Genesis 25:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:11
Hebrew
וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת־יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם־בְּאֵר לַחַי רֹאִֽי׃vayehiy-'acharey-mvot-'averaham-vayevarekhe-'elohiym-'et-yitzechaq-venvo-vayeshev-yitzechaq-'im-ve'er-lachay-ro'iy
KJV: And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai–roi.
AKJV: And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelled by the well Lahairoi. ¶
ASV: And it came to pass after the death of Abraham, that God blessed Isaac his son: and Isaac dwelt by Beer-lahai-roi.
YLT: And it cometh to pass after the death of Abraham, that God blesseth Isaac his son; and Isaac dwelleth by the Well of the Living One, my Beholder.
Commentary WitnessGenesis 25:11Quoted commentary witness
Commentary Witness
Genesis 25:11
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 labor of love! Only one Abraham and one Christ ever appeared among men; there have been some successful imitators, there should have been many.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Isaac
Exposition: Genesis 25:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai–roi.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:12
Hebrew
וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָֽם׃ve'eleh-toledot-yishema'e'l-ven-'averaham-'asher-yaledah-hagar-hamitzeriyt-shifechat-sharah-le'averaham
KJV: Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
AKJV: Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore to Abraham:
ASV: Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:
YLT: And these are births of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, hath borne to Abraham;
Commentary WitnessGenesis 25:12Quoted commentary witness
Commentary Witness
Genesis 25:12
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 exactly the promise had also been fulfilled to him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ishmael
Exposition: Genesis 25:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:13
Hebrew
וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָֽׂם׃ve'eleh-shemvot-veney-yishema'e'l-vishemotam-letvoledotam-vekhor-yishema'e'l-nevayot-veqedar-ve'adeve'el-vmivesham
KJV: And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
AKJV: And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
ASV: and these are the names of the sons of Ishmael, by their names, according to their generations: the first-born of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam,
YLT: and these are the names of the sons of Ishmael, by their names, according to their births: first-born of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,
Commentary WitnessGenesis 25:13Quoted commentary witness
Commentary Witness
Genesis 25:13
Verse 13 Nebajoth - From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelt in Arabia Petraea, 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. Adbeel, and Mibsam - Where these were situated is not known.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nabatheans
- Petra
- Strabo
- Nabathea
- Arabia Petraea
- Arabia Deserta
- Cedreans
- Saracens
- Adbeel
Exposition: Genesis 25:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:14
Hebrew
וּמִשְׁמָע וְדוּמָה וּמַשָּֽׂא׃vmishema'-vedvmah-vmasha'
KJV: And Mishma, and Dumah, and Massa,
AKJV: And Mishma, and Dumah, and Massa,
ASV: and Mishma, and Dumah, and Massa,
YLT: and Mishma, and Dumah, and Massa,
Commentary WitnessGenesis 25:14Quoted commentary witness
Commentary Witness
Genesis 25:14
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 21:11 (note), 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. משמע mishma signifies Hearing; דומה dumah, Silence; and משא massa, Patience. Hence, "Hear much, say little, and bear much," tantamount to the famous maxim of the Stoics, Ανεχου και απεχου, "Sustain and abstain," is supposed to be the spirit of the original words.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 21:11
Named authorities or texts detected in the witness
- Mishma
- Dumah
- Arabia
- Mount Seir
- Hebrews
- Hearing
- Silence
- Patience
- Hence
- Stoics
Exposition: Genesis 25:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Mishma, and Dumah, and Massa,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:15
Hebrew
חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵֽדְמָה׃chadad-veteyma'-yetvr-nafiysh-vaqedemah
KJV: Hadar, and Tema, Jetur, Naphish, and Kedemah:
AKJV: Hadar, and Tema, Jetur, Naphish, and Kedemah:
ASV: Hadad, and Tema, Jetur, Naphish, and Kedemah:
YLT: Hadar, and Tema, Jetur, Naphish, and Kedemah:
Commentary WitnessGenesis 25:15Quoted commentary witness
Commentary Witness
Genesis 25:15
Verse 15 Hadar - This name should be read Hadad as in 1Chr 1:30. This reading is supported by more than three hundred MSS., versions, and printed editions. See Clarke at Gen 25:18 (note). Tema - Supposed to be a place in Arabia Deserta, the same of which Job speaks, Job 6:19. 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 1Chr 5:19, 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. Kedemah - Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deu 2:26. I wish the reader to observe, that concerning those ancient tribes mentioned here or elsewhere in the Pentateuch little is known; nor of their places of settlement have we more certain information. On this subject many learned men have toiled hard with but little fruit of their labor. Those who wish to enter into discussions of this nature must consult Bochart's Geographia Sacra, Calmet, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 1:30
- Gen 25:18
- Job 6:19
- 1Chr 5:19
Named authorities or texts detected in the witness
- Bochart
- Clarke
- Arabia Deserta
- Itureans
- Jordan
- Manasseh
- Nadab
- Israelites
- Gad
- Kedemoth
- Geographia Sacra
- Calmet
Exposition: Genesis 25:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hadar, and Tema, Jetur, Naphish, and Kedemah:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:16
Hebrew
אֵלֶּה הֵם בְּנֵי יִשְׁמָעֵאל וְאֵלֶּה שְׁמֹתָם בְּחַצְרֵיהֶם וּבְטִֽירֹתָם שְׁנֵים־עָשָׂר נְשִׂיאִם לְאֻמֹּתָֽם׃'eleh-hem-veney-yishema'e'l-ve'eleh-shemotam-vechatzereyhem-vvetiyrotam-sheneym-'ashar-neshiy'im-le'umotam
KJV: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.
AKJV: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.
ASV: these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations.
YLT: these are sons of Ishmael, and these their names, by their villages, and by their towers; twelve princes according to their peoples.
Commentary WitnessGenesis 25:16Quoted commentary witness
Commentary Witness
Genesis 25:16
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 by the Arabs from the remotest times. Their castles, טירתם tirotham, their towers, probably mountain tops, fortified rocks, and fastnesses of various kinds in woods and hilly countries.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:16
Source lane
Apologetics Bible source bundle
Exposition: Genesis 25:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:17
Hebrew
וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל־עַמָּֽיו׃ve'eleh-sheney-chayey-yishema'e'l-me'at-shanah-vsheloshiym-shanah-vesheva'-shaniym-vayigeva'-vayamat-vaye'asef-'el-'amayv
KJV: And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
AKJV: And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered to his people.
ASV: And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his people.
YLT: And these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expireth, and dieth, and is gathered unto his people;
Commentary Witness (Generated)Genesis 25:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:17
Genesis 25:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:17
Named authorities or texts detected in the witness
- Ishmael
Exposition: Genesis 25:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:18
Hebrew
וַיִּשְׁכְּנוּ מֽ͏ֵחֲוִילָה עַד־שׁוּר אֲשֶׁר עַל־פְּנֵי מִצְרַיִם בֹּאֲכָה אַשּׁוּרָה עַל־פְּנֵי כָל־אֶחָיו נָפָֽל׃vayishekhenv-mechaviylah-'ad-shvr-'asher-'al-feney-mitzerayim-vo'akhah-'ashvrah-'al-feney-khal-'echayv-nafal
KJV: 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.
AKJV: And they dwelled from Havilah to Shur, that is before Egypt, as you go toward Assyria: and he died in the presence of all his brothers. ¶
ASV: And they dwelt from Havilah unto Shur that is before Egypt, as thou goest toward Assyria: he abode over against all his brethren.
YLT: and they tabernacle from Havilah unto Shur, which is before Egypt, in thy going towards Asshur; in the presence of all his brethren hath he fallen.
Commentary WitnessGenesis 25:18Quoted commentary witness
Commentary Witness
Genesis 25:18
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 Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petraea, 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 Gen 25:17 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 על פני כל אחיו נפל al peney col echaiv naphal, "It (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, Gen 16:12, 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, נפל naphal, is used Jos 23:4, for to divide by lot. 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. "Nothing can be more clear than that these fifty-four proper names (at least the far greater part of them) should be expressed with the very same letters, 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 Azzak, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short, in a history far more interesting than any other, the names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will think lightly of this advice of Origen, Contemnenda non est accurata circa Nomina diligentia ei, qui volurit probe intelligere sanctas literas? No person who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attention to the proper names." - Kennicott's Remarks.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:17
- Gen 16:12
Named authorities or texts detected in the witness
- Ovid
- Euphrates
- Tigris
- Egypt
- Suez
- Mediterranean
- Calmet
- Shur
- Havilah
- Arabia Petraea
- Keturah
- Assyrians
- Shem
- Ishmaelites
- Divine Providence
- Bibles
- Dr
- Kennicott
- Old Testament
- Pentateuch
- English
- Bible
- Shimon
- Sheth
- Again
- Azzak
- Raamses
- Ondon
- Amstradam
- Origen
- Remarks
Exposition: Genesis 25:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:19
Hebrew
וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן־אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת־יִצְחָֽק׃ve'eleh-tvoledot-yitzechaq-ven-'averaham-'averaham-hvoliyd-'et-yitzechaq
KJV: And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:
AKJV: And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:
ASV: And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:
YLT: And these are births of Isaac, Abraham's son: Abraham hath begotten Isaac;
Commentary WitnessGenesis 25:19Quoted commentary witness
Commentary Witness
Genesis 25:19
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 תולדת יעחק toledoth yitschak; as the fifth, called חיי שרה chaiye Sarah, which begins with Genesis 23, ends at the preceding verse.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Sarah
Exposition: Genesis 25:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the generations of Isaac, Abraham’s son: Abraham begat Isaac:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:20
Hebrew
וַיְהִי יִצְחָק בֶּן־אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת־רִבְקָה בַּת־בְּתוּאֵל הֽ͏ָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּֽׁה׃vayehiy-yitzechaq-ven-'areva'iym-shanah-veqachetvo-'et-riveqah-vat-vetv'el-ha'aramiy-mifadan-'aram-'achvot-lavan-ha'aramiy-lvo-le'ishah
KJV: And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan–aram, the sister to Laban the Syrian.
AKJV: And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
ASV: and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian of Paddan-aram, the sister of Laban the Syrian, to be his wife.
YLT: and Isaac is a son of forty years in his taking Rebekah, daughter of Bethuel the Aramaean, from Padan-Aram, sister of Laban the Aramaean, to him for a wife.
Commentary Witness (Generated)Genesis 25:20Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:20
Genesis 25:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan–aram, the sister to Laban the Syrian.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:20
Named authorities or texts detected in the witness
- Syrian
Exposition: Genesis 25:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padan–aram, the sister to Laban the Syrian.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:21
Hebrew
וַיֶּעְתַּר יִצְחָק לֽ͏ַיהוָה לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ יְהוָה וַתַּהַר רִבְקָה אִשְׁתּֽוֹ׃vaye'etar-yitzechaq-layhvah-lenokhach-'ishetvo-khiy-'aqarah-hiv'-vaye'ater-lvo-yehvah-vatahar-riveqah-'ishetvo
KJV: And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.
AKJV: And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.
ASV: And Isaac entreated Jehovah for his wife, because she was barren: and Jehovah was entreated of him, and Rebekah his wife conceived.
YLT: And Isaac maketh entreaty to Jehovah before his wife, for she is barren: and Jehovah is entreated of him, and Rebekah his wife conceiveth,
Commentary WitnessGenesis 25:21Quoted commentary witness
Commentary Witness
Genesis 25:21
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, Gen 25:20, and he was threescore years of age when Jacob and Esau were born, Gen 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:20
- Gen 25:26
Named authorities or texts detected in the witness
- Ray
- Rebekah
- Jehovah
- Mount Moriah
- Jacob
Exposition: Genesis 25:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceived.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:22
Hebrew
וַיִּתְרֹֽצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם־כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת־יְהוָֽה׃vayiterotzatzv-havaniym-veqirevah-vato'mer-'im-khen-lamah-zeh-'anokhiy-vatelekhe-liderosh-'et-yehvah
KJV: And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.
AKJV: And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.
ASV: And the children struggled together within her; and she said, If it be so, wherefore do I live? And she went to inquire of Jehovah.
YLT: and the children struggle together within her, and she saith, ‘If it is right--why am I thus?' and she goeth to seek Jehovah.
Commentary WitnessGenesis 25:22Quoted commentary witness
Commentary Witness
Genesis 25:22
Verse 22 The children struggled together - יתרצצו 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 physician; 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Lord
- Melchizedek
Exposition: Genesis 25:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:23
Hebrew
וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים גוֹיִם בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶֽאֱמָץ וְרַב יַעֲבֹד צָעִֽיר׃vayo'mer-yehvah-lah-sheney-gyym-gvoyim-vevitenekhe-vsheney-le'umiym-mime'ayikhe-yifaredv-vle'om-mile'om-ye'ematz-verav-ya'avod-tza'iyr
KJV: And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.
AKJV: And the LORD said to her, Two nations are in your womb, and two manner of people shall be separated from your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. ¶
ASV: And Jehovah said unto her, Two nations are in thy womb,
YLT: And Jehovah saith to her, ‘Two nations are in thy womb, and two peoples from thy bowels are parted; and the one people than the other people is stronger; and the elder doth serve the younger.’
Commentary WitnessGenesis 25:23Quoted commentary witness
Commentary Witness
Genesis 25:23
Verse 23 Two nations are in thy womb - "We have," says Bishop Newton, "in the prophecies delivered 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 manners, customs, and religion, as to be at perpetual variance among themselves. The children struggled together in the womb, which was an omen of their future disagreement; and when they grew up to manhood, they manifested very different inclinations. Esau was a cunning hunter, and delighted in the sports of the field; Jacob was a plain man, dwelling in tents - minding 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 "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 governed by deputies or viceroys appointed by the kings of 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 harbor 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 Hebron. 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 are quoted; for it proves to a demonstration that this 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 favors, 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." The doctrine of unconditional predestination to eternal life and eternal death cannot be supported by the example of God's dealings with Esau and Jacob, or with the Edomites and Israelites. After long reprobation the Edomites were incorporated among the Jews, and have ever since been undistinguishable members in the Jewish Church. The Jews, on the contrary, the elect of God, have been cut off and reprobated, 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, Genesis 22 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Newton
- Jesus
- Bishop Newton
- Isaac
- Esau
- Jacob
- Egypt
- Jews
- Israel
- Edomites
- Judah
- Afterwards Amaziah
- Salt
- Elath
- Red Sea
- Hebron
- Dr
- Dodd
- Romans
- Israelites
- Jewish Church
- The Jews
- Christ Jesus
Exposition: Genesis 25:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:24
Hebrew
וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָֽהּ׃vayimele'v-yameyha-laledet-vehineh-tvomim-vevitenah
KJV: And when her days to be delivered were fulfilled, behold, there were twins in her womb.
AKJV: And when her days to be delivered were fulfilled, behold, there were twins in her womb.
ASV: And when her days to be delivered were fulfilled, behold, there were twins in her womb.
YLT: And her days to bear are fulfilled, and lo, twins are in her womb;
Commentary WitnessGenesis 25:24Quoted commentary witness
Commentary Witness
Genesis 25:24
Verse 24 There were twins - תומם thomim, from which comes Thomas, properly interpreted by the word Διδυμος, 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Thomas
- Didymus
Exposition: Genesis 25:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when her days to be delivered were fulfilled, behold, there were twins in her womb.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:25
Hebrew
וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר וַיִּקְרְאוּ שְׁמוֹ עֵשָֽׂו׃vayetze'-hari'shvon-'ademvoniy-khulvo-khe'aderet-she'ar-vayiqere'v-shemvo-'eshav
KJV: And the first came out red, all over like an hairy garment; and they called his name Esau.
AKJV: And the first came out red, all over like an hairy garment; and they called his name Esau.
ASV: And the first came forth red, all over like a hairy garment; and they called his name Esau.
YLT: and the first cometh out all red as a hairy robe, and they call his name Esau;
Commentary WitnessGenesis 25:25Quoted commentary witness
Commentary Witness
Genesis 25:25
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 עשו esau or esav; if we derive it from עשה 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, etc., than his brother.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Red
- Rebekah
- Esau
Exposition: Genesis 25:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the first came out red, all over like an hairy garment; and they called his name Esau.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:26
Hebrew
וְאַֽחֲרֵי־כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו וַיִּקְרָא שְׁמוֹ יַעֲקֹב וְיִצְחָק בֶּן־שִׁשִּׁים שָׁנָה בְּלֶדֶת אֹתָֽם׃ve'acharey-khen-yatza'-'achiyv-veyadvo-'ochezet-va'aqev-'eshav-vayiqera'-shemvo-ya'aqov-veyitzechaq-ven-shishiym-shanah-veledet-'otam
KJV: And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
AKJV: And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was three score years old when she bore them.
ASV: And after that came forth his brother, and his hand had hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.
YLT: and afterwards hath his brother come out, and his hand is taking hold on Esau's heel, and one calleth his name Jacob; and Isaac is a son of sixty years in her bearing them.
Commentary WitnessGenesis 25:26Quoted commentary witness
Commentary Witness
Genesis 25:26
Verse 26 His name was called Jacob - יעקב Yaccob, from עקב 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Yaccob
- Jacob
- Esau
Exposition: Genesis 25:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after that came his brother out, and his hand took hold on Esau’s heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:27
Hebrew
וֽ͏ַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִֽים׃vayigedelv-hane'ariym-vayehiy-'eshav-'iysh-yode'a-tzayid-'iysh-shadeh-veya'aqov-'iysh-tam-yoshev-'ohaliym
KJV: And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
AKJV: And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
ASV: And the boys grew: and Esau was a skilful hunter, a man of the field; and Jacob was a quiet man, dwelling in tents.
YLT: And the youths grew, and Esau is a man acquainted with hunting, a man of the field; and Jacob is a plain man, inhabiting tents;
Commentary WitnessGenesis 25:27Quoted commentary witness
Commentary Witness
Genesis 25:27
Verse 27 A man of the field - איש שדה ish sadeh, one who supported himself and family by hunting and by agriculture. Jacob was a plain man - איש תם ish 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 תם 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 Gen 32:26-30.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 32:26-30
Exposition: Genesis 25:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:28
Hebrew
וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו כִּי־צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶֽת־יַעֲקֹֽב׃vaye'ehav-yitzechaq-'et-'eshav-khiy-tzayid-vefiyv-veriveqah-'ohevet-'et-ya'aqov
KJV: And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
AKJV: And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. ¶
ASV: Now Isaac loved Esau, because he did eat of his venison: and Rebekah loved Jacob.
YLT: and Isaac loveth Esau, for his hunting is in his mouth; and Rebekah is loving Jacob.
Commentary WitnessGenesis 25:28Quoted commentary witness
Commentary Witness
Genesis 25:28
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. The 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Esau
- Jacob
Exposition: Genesis 25:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:29
Hebrew
וַיָּזֶד יַעֲקֹב נָזִיד וַיָּבֹא עֵשָׂו מִן־הַשָּׂדֶה וְהוּא עָיֵֽף׃vayazed-ya'aqov-naziyd-vayavo'-'eshav-min-hashadeh-vehv'-'ayef
KJV: And Jacob sod pottage: and Esau came from the field, and he was faint:
AKJV: And Jacob sod pottage: and Esau came from the field, and he was faint:
ASV: And Jacob boiled pottage: and Esau came in from the field, and he was faint:
YLT: And Jacob boileth pottage, and Esau cometh in from the field, and he is weary;
Commentary WitnessGenesis 25:29Quoted commentary witness
Commentary Witness
Genesis 25:29
Verse 29 Sod pottage - יזד נזיד yazed nazid, he boiled a boiling; and this we are informed, Gen 25:34, was of עדשים adashim, what the Septuagint render φακος, and we, following them and the Vulgate lens, translate lentils, a sort of pulse. Dr. Shaw casts some light on this passage, speaking of the inhabitants of Barbary. "Beans, lentils, 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; lentils are dressed in the same manner with beans, dissolving easily into a mass, and making a pottage of a chocolate color. This we find was the red pottage which Esau, from thence called Edom, exchanged for his birthright." Shaw's Travels, p. 140, 4th. edit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:34
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Dr
- Barbary
- Beans
- Esau
- Edom
- Travels
Exposition: Genesis 25:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob sod pottage: and Esau came from the field, and he was faint:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:30
Hebrew
וַיֹּאמֶר עֵשָׂו אֶֽל־יַעֲקֹב הַלְעִיטֵנִי נָא מִן־הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל־כֵּן קָרָֽא־שְׁמוֹ אֱדֽוֹם׃vayo'mer-'eshav-'el-ya'aqov-hale'iyteniy-na'-min-ha'adom-ha'adom-hazeh-khiy-'ayef-'anokhiy-'al-khen-qara'-shemvo-'edvom
KJV: And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.
AKJV: And Esau said to Jacob, Feed me, I pray you, with that same red pottage; for I am faint: therefore was his name called Edom.
ASV: and Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.
YLT: and Esau saith unto Jacob, ‘Let me eat, I pray thee, some of this red red thing, for I am weary;' therefore hath one called his name Edom Red ;
Commentary WitnessGenesis 25:30Quoted commentary witness
Commentary Witness
Genesis 25:30
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 laboring 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:30
Source lane
Apologetics Bible source bundle
Exposition: Genesis 25:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:31
Hebrew
וַיֹּאמֶר יַעֲקֹב מִכְרָה כַיּוֹם אֶת־בְּכֹֽרָתְךָ לִֽי׃vayo'mer-ya'aqov-mikherah-khayvom-'et-vekhoratekha-liy
KJV: And Jacob said, Sell me this day thy birthright.
AKJV: And Jacob said, Sell me this day your birthright.
ASV: And Jacob said, Sell me first thy birthright.
YLT: and Jacob saith, ‘Sell to-day thy birthright to me.’
Commentary WitnessGenesis 25:31Quoted commentary witness
Commentary Witness
Genesis 25:31
Verse 31 Sell me this day thy birthright - What the בחרה 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. Calmet 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, Exo 22:29. 2. Were next in honor to their parents, Gen 49:3. 3. Had a double portion of their father's goods, Deu 21:17. 4. Succeeded him in the government of the family or kingdom, 2Chr 21:3. 5. Had the sole right of conducting the service of God, both at the tabernacle and temple; and hence the tribe of Levi, which was taken in lieu of the first-born, had the sole right of administration in the service of God, Num 8:14-18; and hence we may presume, had originally a right to the priesthood previous to the giving of the law; but however this might have been, afterwards the priesthood is never reckoned among the privileges of the first-born. That the birthright was a matter of very great importance, there can be no room to doubt; and that it was a transferable property, the transaction here sufficiently proves.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 49:3
- 2Chr 21:3
- Num 8:14-18
Named authorities or texts detected in the witness
- Aaron
- Levi
Exposition: Genesis 25:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said, Sell me this day thy birthright.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:32
Hebrew
וַיֹּאמֶר עֵשָׂו הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת וְלָמָּה־זֶּה לִי בְּכֹרָֽה׃vayo'mer-'eshav-hineh-'anokhiy-hvolekhe-lamvt-velamah-zeh-liy-vekhorah
KJV: And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
AKJV: And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
ASV: And Esau said, Behold, I am about to die: and what profit shall the birthright do to me?
YLT: And Esau saith, ‘Lo, I am going to die, and what is this to me--birthright?’
Commentary Witness (Generated)Genesis 25:32Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:32
Genesis 25:32 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:32
Named authorities or texts detected in the witness
- Behold
Exposition: Genesis 25:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:33
Hebrew
וַיֹּאמֶר יַעֲקֹב הִשָּׁבְעָה לִּי כַּיּוֹם וַיִּשָּׁבַע לוֹ וַיִּמְכֹּר אֶת־בְּכֹרָתוֹ לְיַעֲקֹֽב׃vayo'mer-ya'aqov-hishave'ah-liy-khayvom-vayishava'-lvo-vayimekhor-'et-vekhoratvo-leya'aqov
KJV: And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
AKJV: And Jacob said, Swear to me this day; and he swore to him: and he sold his birthright to Jacob.
ASV: And Jacob said, Swear to me first; and he sware unto him: and he sold his birthright unto Jacob.
YLT: and Jacob saith, ‘Swear to me to-day:' and he sweareth to him, and selleth his birthright to Jacob;
Commentary Witness (Generated)Genesis 25:33Generated editorial synthesis
Commentary Witness (Generated)
Genesis 25:33
Genesis 25:33 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 25:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 25:33
Named authorities or texts detected in the witness
- Jacob
Exposition: Genesis 25:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 25:34
Hebrew
וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקָם וַיֵּלַךְ וַיִּבֶז עֵשָׂו אֶת־הַבְּכֹרָֽה׃veya'aqov-natan-le'eshav-lechem-vneziyd-'adashiym-vayo'khal-vayeshete-vayaqam-vayelakhe-vayivez-'eshav-'et-havekhorah
KJV: Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
AKJV: Then Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
ASV: And Jacob gave Esau bread and pottage of lentils; and he did eat and drink, and rose up, and went his way: so Esau despised his birthright.
YLT: and Jacob hath given to Esau bread and pottage of lentiles, and he eateth, and drinketh, and riseth, and goeth; and Esau despiseth the birthright.
Commentary WitnessGenesis 25:34Quoted commentary witness
Commentary Witness
Genesis 25:34
Verse 34 Pottage of lentils - See note Gen 25:29. Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it. Thus Jacob verified his right to the name of supplanter, a name which in its first imposition appears to have had no other object in view than the circumstance of his catching his brother by the heel; but all his subsequent conduct proved that it was truly descriptive of the qualities of his mind, as his whole life, till the time his name was changed, (and then he had a change of nature), was a tissue of cunning and deception, the principles of which had been very early instilled into him by a mother whose regard for truth and righteousness appears to have been very superficial. See on Genesis 27 (note). The death of Abraham, recorded in this chapter, naturally calls to mind the virtues and excellences of this extraordinary man. His obedience to the call of God, and faith in his promises, stand supereminent. No wonders, signs, or miraculous displays of the great and terrible God, as Israel required in Egypt, were used or were necessary to cause Abraham to believe and obey. He left his own land, not knowing where he was going, or for what purpose God had called him to remove. Exposed to various hardships, in danger of losing his life, and of witnessing the violation of his wife, he still obeyed and went on; courageous, humane, and disinterested, he cheerfully risked his life for the welfare of others; and, contented with having rescued the captives and avenged the oppressed, he refused to accept even the spoils he had taken from the enemy whom his skill and valor had vanquished. At the same time he considers the excellency of the power to be of God, and acknowledges this by giving to him the tenth of those spoils of which he would reserve nothing for his private use. His obedience to God, in offering up his son Isaac, we have already seen and admired; together with the generosity of his temper, and that respectful decency of conduct towards superiors and inferiors for which he was so peculiarly remarkable; see on Genesis 23 (note). Without disputing with his Maker, or doubting in his heart, he credited every thing that God had spoken; hence he always walked in a plain way. The authority of God was always sufficient for Abraham; he did not weary himself to find reasons for any line of conduct which he knew God had prescribed; it was his duty to obey; the success and the event he left with God. His obedience was as prompt as it was complete. As soon as he hears the voice of God, he girds himself to his work! Not a moment is lost! How rare is such conduct! But should not we do likewise? The present moment and its duties are ours; every past moment was once present; every future will be present; and, while we are thinking on the subject, the present is past, for life is made up of the past and the present. Are our past moments the cause of deep regret and humiliation? Then let us use the present so as not to increase this lamentable cause of our distresses. In other words, let us now believe-love-obey. Regardless of all consequences, let us, like Abraham, follow the directions of God's word, and the openings of his providence, and leave all events to Him who doth all things well. See to what a state of moral excellence the grace of God can exalt a character, when there is simple, implicit faith, and prompt obedience! Abraham walked before God, and Abraham was perfect. Perhaps no human being ever exhibited a fairer, fuller portrait of the perfect man than Abraham. The more I consider the character of this most amiable patriarch, the more I think the saying of Calmet justifiable: "In the life of Abraham," says he, "we find an epitome of the whole law of nature, of the written law, and of the Gospel of Christ. He has manifested in his own person those virtues, for which reason and philosophy could scarcely find out names, when striving to sketch the character of their sophist - wise or perfect man. St. Ambrose very properly observes that 'philosophy itself could not equal, in its descriptions and wishes, what was exemplified by this great man in the whole of his conduct.' Magnus plane vir, quem votis suis philosophia non potuit aequare; denique minus est quod illa finxit quam quod ille gessit. The Law which God gave to Moses, and in which he has proposed the great duties of the law of nature, seems to be a copy of the life of Abraham. This patriarch, without being under the law, has performed the most essential duties it requires; and as to the Gospel, its grand object was that on which he had fixed his eye - that Jesus Whose day he rejoiced to see; and as to its spirit and design, they were wondrously exemplified in that faith which was imputed to him for righteousness, receiving that grace which conformed his whole heart and life to the will of his Maker, and enabled him to persevere unto death. 'Abraham,' says the writer of Ecclesiasticus, 44:20, etc., 'was a great father of many people: in glory was there none like unto him, who kept the law of the Most high, and was in covenant with him. He established the covenant in his flesh, and when he was tried he was found faithful.'" See Calmet. As a son, as a husband, as a father, as a neighbor, as a sovereign, and above all as a man of God, he stands unrivalled; so that under the most exalted and perfect of all dispensations, the Gospel of Jesus Christ, he is proposed and recommended as the model and pattern according to which the faith, obedience, and perseverance of the followers of the Messiah are to be formed. Reader, while you admire the man, do not forget the God that made him so great, so good, and so useful. Even Abraham had nothing but what he had received; from the free unmerited mercy of God proceeded all his excellences; but he was a worker together with God, and therefore did not receive the grace of God in vain. Go thou, believe, love, obey, and persevere in like manner.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 25:29
- Heb 12:16
Named authorities or texts detected in the witness
- Ovid
- Philo
- Moses
- Jesus
- Jacob
- Abraham
- Egypt
- Isaac
- Maker
- Christ
- St
- Gospel
- Ecclesiasticus
- See Calmet
- Jesus Christ
- Reader
Exposition: Genesis 25:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
28
Generated editorial witnesses
6
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 25:1
- Gen 25:2-4
- Gen 25:5
- Gen 25:6
- Gen 25:7
- Gen 25:8
- Gen 25:9
- Gen 25:10
- Gen 25:11
- Gen 25:12-16
- Gen 25:17
- Gen 25:18
- Gen 25:19
- Gen 25:20
- Gen 25:21
- Gen 25:22
- Gen 25:23
- Gen 25:24
- Gen 25:25
- Gen 25:26
- Gen 25:27
- Gen 25:28
- Gen 25:29
- Gen 25:30
- Gen 25:31
- Gen 25:32
- Gen 25:33
- Gen 25:34
- Rom 4:19
- Genesis 25:1
- Genesis 25:2
- Genesis 25:3
- Genesis 25:4
- Genesis 25:5
- Genesis 25:6
- Genesis 25:7
- Genesis 25:8
- Gen 16:12
- Genesis 25:9
- Genesis 25:10
- Genesis 25:11
- Genesis 25:12
- Genesis 25:13
- Isa 21:11
- Genesis 25:14
- 1Chr 1:30
- Job 6:19
- 1Chr 5:19
- Genesis 25:15
- Genesis 25:16
- Genesis 25:17
- Genesis 25:18
- Genesis 25:19
- Genesis 25:20
- Genesis 25:21
- Genesis 25:22
- Genesis 25:23
- Genesis 25:24
- Genesis 25:25
- Genesis 25:26
- Gen 32:26-30
- Genesis 25:27
- Genesis 25:28
- Genesis 25:29
- Genesis 25:30
- Gen 49:3
- 2Chr 21:3
- Num 8:14-18
- Genesis 25:31
- Genesis 25:32
- Genesis 25:33
- Heb 12:16
- Genesis 25:34
Named authorities or texts surfaced in commentary
- Targum
- Jonathan
- Ray
- Moses
- Keturah
- Isaac
- Machpelah
- Ishmael
- Jacob
- Esau
- Sarah
- Now Dead
- Hagar
- Dr
- Hammond
- Scriptures
- Zadram
- Arabia Deserta
- Pliny
- Hist
- Nat
- Zamarenians
- Kachtan
- Arabs
- Oration
- De Antiquitate
- Linguae Arabicae
- Cataneans
- Jokshan
- Medan
- Dead Sea
- St
- Madinaeans
- Madianites
- Jabbok
- Gilead
- Tiberias
- Or Shuach
- Sacceans
- Batanla
- Syria
- Shuhite
- Abraham
- Onkelos
- Bochart
- Sabeans
- Calmet
- Asshurim
- Letushim
- Ephah
- Epher
- Canaan
- Viz
- Eastward
- Heth
- Nabatheans
- Petra
- Strabo
- Nabathea
- Arabia Petraea
- Cedreans
- Saracens
- Adbeel
- Mishma
- Dumah
- Arabia
- Mount Seir
- Hebrews
- Hearing
- Silence
- Patience
- Hence
- Stoics
- Clarke
- Itureans
- Jordan
- Manasseh
- Nadab
- Israelites
- Gad
- Kedemoth
- Geographia Sacra
- Ovid
- Euphrates
- Tigris
- Egypt
- Suez
- Mediterranean
- Shur
- Havilah
- Assyrians
- Shem
- Ishmaelites
- Divine Providence
- Bibles
- Kennicott
- Old Testament
- Pentateuch
- English
- Bible
- Shimon
- Sheth
- Again
- Azzak
- Raamses
- Ondon
- Amstradam
- Origen
- Remarks
- Syrian
- Rebekah
- Jehovah
- Mount Moriah
- Lord
- Melchizedek
- Newton
- Jesus
- Bishop Newton
- Jews
- Israel
- Edomites
- Judah
- Afterwards Amaziah
- Salt
- Elath
- Red Sea
- Hebron
- Dodd
- Romans
- Jewish Church
- The Jews
- Christ Jesus
- Thomas
- Didymus
- Red
- Yaccob
- Septuagint
- Vulgate
- Barbary
- Beans
- Edom
- Travels
- Aaron
- Levi
- Behold
- Philo
- Maker
- Christ
- Gospel
- Ecclesiasticus
- See Calmet
- Jesus Christ
- Reader
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Genesis 25:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 25:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness