Text -- Genesis 25:1-24 (NET)

The Death of Abraham

25:1 Abraham had taken another wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants of Keturah. 25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them off to the east, away from his son Isaac. 25:7 Abraham lived a total of 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. He joined his ancestors. 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed his son Isaac. Isaac lived near Beer Lahai Roi.

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham. 25:13 These are the names of Ishmael’s sons, by their names according to their records: Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps– twelve princes according to their clans. 25:17 Ishmael lived a total of 137 years. He breathed his last and died; then he joined his ancestors. 25:18 His descendants settled from Havilah to Shur, which runs next to Egypt all the way to Asshur. They settled away from all their relatives.

Jacob and Esau

25:19 This is the account of Isaac, the son of Abraham. Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 25:21 Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” So she asked the Lord, 25:23 and the Lord said to her, “Two nations are in your womb, and two peoples will be separated from within you. One people will be stronger than the other, and the older will serve the younger.” 25:24 When the time came for Rebekah to give birth, there were twins in her womb.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 25:1

¹ tn Or “took.”

sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

² tn Heb “And Abraham added and took.”

NET Notes: Gen 25:3

¹ sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.

NET Notes: Gen 25:4

¹ tn Or “sons.”

NET Notes: Gen 25:6

¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

NET Notes: Gen 25:7

¹ tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.

NET Notes: Gen 25:8

¹ tn Heb “old and full.”

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

NET Notes: Gen 25:9

¹ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

NET Notes: Gen 25:10

¹ tn See the note on the phrase “sons of Heth” in Gen 23:3.

NET Notes: Gen 25:11

¹ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

² sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

NET Notes: Gen 25:12

¹ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

NET Notes: Gen 25:13

¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

NET Notes: Gen 25:16

¹ tn Or “tribal chieftains.”

NET Notes: Gen 25:17

¹ tn Heb “And these are the days of the years of Ishmael.”

² tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

NET Notes: Gen 25:18

¹ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

² tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

³ tn Heb “as you go.”

⁴ sn The name Asshur refers here to a tribal area in the Sinai.

⁵ tn Heb “he fell.”

⁶ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

NET Notes: Gen 25:19

¹ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

NET Notes: Gen 25:20

¹ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

² sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

NET Notes: Gen 25:21

¹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

NET Notes: Gen 25:22

¹ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

² tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

³ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

NET Notes: Gen 25:23

¹ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

NET Notes: Gen 25:24

¹ tn Heb “And her days were filled to give birth.”

² tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.