Genesis 25:12 Komentář

The sacred historian, in this chapter, I. Takes his leave of Abraham, with an account, I. Of his children by another wife (Gen 25:1-4). 2. Of his last will and testament (Gen 25:5, Gen 25:6). 3. Of his age, death, and burial (Gen 25:7-10). II. He takes his leave of Ishmael, with a short account, 1. Of his children (Gen 25:12-16). 2. Of his age and death (Gen 25:17, Gen 25:18). III. He enters upon the history of Isaac. 1. His prosperity (Gen 25:11). 2. The conception and birth of his two sons, with the oracle of God concerning them (Gen 25:19-26). 3. Their different characters (Gen 25:27, Gen 25:28). 4. Esau's selling his birthright to Jacob (Gen 25:29-34).

INTRODUCTION TO GENESIS 25 This chapter contains an account of Abraham's marriage with another woman, and of the children he had by her and of their posterity Gen 25:1; of Abraham's disposal of his substance; and his sons, Gen 25:5; of the years of his life, his death and burial, Gen 25:7; of the children of Ishmael, and of the years of his life, and of his death, Gen 25:12; and of the sons of Isaac the fruit of prayer, and of the oracle concerning them before they were born, and of their temper and disposition, conduct and behaviour, Gen 25:19.

Now these are the generations of Ishmael, Abraham's son,.... Or the genealogy of his posterity; and which is given to show that the Lord was not unmindful of his promise made to Abraham, concerning the multiplication of his seed, Gen 16:10, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham; see Gen 16:1.

Abraham marries Keturah, Gen 25:1. Their issue, Gen 25:2-4. Makes Isaac his heir, Gen 25:5; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, Gen 25:6. Abraham's age, Gen 25:7, and death, Gen 25:8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, Gen 25:9, Gen 25:10. God's blessing upon Isaac, Gen 25:11. The generations of Ishmael, Gen 25:12-16. His age, Gen 25:17, and death, Gen 25:18. Of the generations of Isaac, Gen 25:19, who was married in his fortieth year, Gen 25:20. Rebekah his wife being barren, on his prayer to God she conceives, Gen 25:21. She inquires of the Lord concerning her state, Gen 25:22. The Lord's answer, Gen 25:23. She is delivered of twins, Gen 25:24. Peculiarities in the birth of her sons Esau and Jacob, from which they had their names, Gen 25:25, Gen 25:26. Their different manner of life, Gen 25:27, Gen 25:28. Esau, returning from the field faint, begs pottage from his brother, Gen 25:29, Gen 25:30. Jacob refuses to grant him any but on condition of his selling him his birthright, Gen 25:31. Esau, ready to die, parts with his birthright to save his life, Gen 25:32. Jacob causes him to confirm the sale with an oath, Gen 25:33. He receives bread and pottage of lentils, and departs, Gen 25:34.

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.

SONS OF ABRAHAM. (Gen 25:1-6) Abraham took a wife--rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (Ch1 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.

Abraham's Marriage to Keturah is generally supposed to have taken place after Sarah's death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah's death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah's sons would not have been more than twenty-five or thirty years old at Abraham's death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father's house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and Ch1 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in Ch1 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek, a place in the Edomitish country first mentioned by Abulfeda; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr. 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan, a city five days' journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim, Gen 37:28, are called Medanim in Gen 37:36.

To show that the promises of God, which had been made to Ishmael (Gen 16:10. and Gen 17:20), were fulfilled, a short account is given of his descendants; and according to the settled plan of Genesis, this account precedes the history of Isaac. This is evidently the intention of the list which follows of the twelve sons of Ishmael, who are given as princes of the tribes which sprang from them. Nebajoth and Kedar are mentioned in Isa 60:7 as rich possessors of flocks, and, according to the current opinion which Wetzstein disputes, are the Nabataei et Cedrei of Pliny (h. n. 5, 12). The Nabataeans held possession of Arabia Petraea, with Petra as their capital, and subsequently extended toward the south and north-east, probably as far as Babylon; so that the name was afterwards transferred to all the tribes to the east of the Jordan, and in the Nabataean writings became a common name for Chaldeans (ancient Babylonians), Syrians, Canaanites, and others. The Kedarenes are mentioned in Isa 21:17 as good bowmen. They dwelt in the desert between Arabia Petraea and Babylon (Isa 42:11; Psa 120:5). According to Wetzstein, they are to be found in the nomad tribes of Arabia Petraea up to Harra. The name Dumah, Δούμεθα Αουμαίθα (Ptol. v. 19, 7, Steph. Byz.), Domata (Plin. 6, 32), has been retained in the modern Dumat el Jendel in Nejd, the Arabian highland, four days' journey to the north of Taima. - Tema: a trading people (Job 6:19; Isa 21:14; mentioned in Jer 25:23, between Dedan and Bus) in the land of Taima, on the border of Nejd and the Syrian desert. According to Wetzstein, Dma and Tma are still two important places in Eastern Hauran, three-quarters of an hour apart. Jetur and Naphish were neighbours of the tribes of Israel to the east of the Jordan (Ch1 5:19), who made war upon them along with the Hagrites, the Αγραῖοι of Ptol. and Strabo. From Jetur sprang the Ituraeans, who lived, according to Strabo, near the Trachonians in an almost inaccessible, mountainous, and cavernous country; according to Wetzstein, in the mountains of the Druses in the centre of the Hauran, possibly the forefathers of the modern Druses. The other names are not yet satisfactorily determined. For Adbeel, Mibsam, and Kedma, the Arabian legends give no corresponding names. Mishma is associated by Knobel with the Μαισαιμανείς of Ptol. vi. 7, 21, to the N.E. of Medina; Massa with the Μασανοί on the N.E. of Duma; Hadad (the proper reading for Hadar, according to Ch1 1:30, the lxx, Sam., Masor., and most MSS) with the Arabian coast land, Chathth, between Oman and Bahrein, a district renowned for its lancers (Χαττηνία, Polyb.; Attene, Plin.). Gen 25:16 These are the Ishmaelites "in their villages and encampments, twelve princes according to their tribes." חצר: premises hedged round, then a village without a wall in contrast with a walled town (Lev 25:31). טירה: a circular encampment of tents, the tent village of the Dur of the Bedouins. אמּות, here and Num 25:15, is not used of nations, but of the tribe-divisions or single tribes of the Ishmaelites and Midianites, for which the word had apparently become a technical term among them. Gen 25:17-18 Ishmael died at the age of 137, and his descendants dwelt in Havilah - i.e., according to Gen 10:29, the country of the Chaulotaeans, on the borders of Arabia Petraea and Felix - as far as Shur (the desert of Jifar, Gen 16:7) to the east of Egypt, "in the direction of Assyria." Havilah and Shur therefore formed the south-eastern and south-western boundaries of the territories of the Ishmaelites, from which they extended their nomadic excursions towards the N.E. as far as the districts under Assyrian rule, i.e., to the lands of the Euphrates, traversing the whole of the desert of Arabia, or (as Josephus says, Ant. i. 12, 4) dwelling from the Euphrates to the Red Sea. Thus, according to the announcement of the angel, Ishmael "encamped in the presence of all his brethren." נפל, to throw one's self, to settle down, with the subordinate idea of keeping by force the place you have taken (Jdg 7:12). Luther wavers between corruit, vel cecidit, vel fixit tabernaculum.