the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 25:20
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and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.
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.
When Isaac was forty years old, he married Rebekah, who came from Northwest Mesopotamia. She was Bethuel's daughter and the sister of Laban the Aramean.
When Isaac was forty years old, he married Rebekah, the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean.
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.
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.
Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean (Syrian) of Paddan-aram, the sister of Laban the Aramean.
and whanne Isaac was of fourti yeer, he weddide a wijf, Rebecca, douyter of Batuel, of Sirie of Mesopotanye, the sistir of Laban.
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.
and Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Aramean from Paddan-aram and the sister of Laban the Aramean.
and he was forty years old when he married Rebekah, the daughter of Bethuel. She was also the sister of Laban, the Aramean from northern Syria. Almost twenty years later,
Yitz'chak was forty years old when he took Rivkah, the daughter of B'tu'el the Arami from Paddan-Aram and sister of Lavan the Arami, to be his wife.
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.
Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramaean of Paddan-aram, and the sister of Laban the Aramaean, to be his wife.
And Isahac was fourtie yere olde when he toke Rebecca to wyfe, the daughter of Bethuel the Syrian of Mesopotamia, and sister to Laban the Syrian.
And Isaac was forty years old when he took Rebecca as wife, the daughter of Bethuel the Syrian of Padan-Aram, the sister of Laban the Syrian.
And Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean, of Paddan-aram, the sister of Laban the Aramean, to be his wife.
And Isaac was fortie yeeres old when hee tooke Rebekah to wife, the daughter of Bethuel the Syrian of Padan Aram, the sister to Laban the Syrian.
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.
Isaac was forty years old when he married Rebekah, the daughter of Bethuel the Syrian of Paddan-aram, and the sister of Laban the Syrian.
and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean.
and it came to pass that, Isaac, was forty years old, when he took Rebekah daughter of Bethuel the Syrian, of the Plain of Syria, - sister of Laban the Syrian. to himself to wife.
And Izhak was fourtie yeere olde, when he tooke Rebekah to wife, the daughter of Bethuel the Aramite of Padan Aram, and sister to Laban the Aramite.
And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Aramean of Padan-aram, the sister of Laban, the Aramean (Syrian).
Isaac was forty years old when he married Rebecca, the daughter of Bethuel (an Aramean from Mesopotamia) and sister of Laban.
Who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.
and Isaac was forty years old when he took to wife Rebekah, the daughter of Bethu'el the Aramean of Paddan-aram, the sister of Laban the Aramean.
Abraam begot Isaac. And Isaac was forty years old when he took to wife Rebecca, daughter of Bathuel the Syrian, out of Syrian Mesopotamia, sister of Laban the Syrian.
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.
Isaac was forty years old when he took as his wife Rebekah daughter of Bethuel the Aramean from Paddan-aram and sister of Laban the Aramean.
Yitzchak was forty years old when he took Rivka, the daughter of Betu'el the Arammian of Paddan-Aram, the sister of Lavan the Arammian, to be his wife.
And Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-Aram, the sister of Laban the Aramean, as his wife.
And Isaac was a son of forty years when he took Rebekah, the daughter of Bethuel the Aramean from Padan-aram, the sister of Laban the Aramean, to him for a wife.
Isaac was fourtye yeare olde, whan he toke to wyfe Rebecca the doughter of Bethuel ye Syrian of Mesopotamia, & Sister of Laban the Syrian.
and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.
Isaac was forty years old when he took Rebekah as wife, the daughter of Bethuel the Syrian of Padan Aram, the sister of Laban the Syrian.
When Isaac was forty years old, he married Rebekah, the daughter of Bethuel the Aramean from Paddan-aram and the sister of Laban the Aramean.
and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.
and Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Aramean of Paddan-aram, the sister of Laban the Aramean, to be his wife.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2148, bc 1856
when he: Genesis 22:23, Genesis 24:67
the Syrian: Genesis 24:29, Genesis 28:5, Genesis 28:6, Genesis 31:18, Genesis 31:20, Genesis 31:24, Genesis 35:9, Deuteronomy 26:5, Luke 4:27
Reciprocal: Genesis 24:1 - was old Genesis 25:26 - Isaac was Genesis 28:2 - Padanaram Genesis 29:1 - came Genesis 33:18 - a city of Shechem Genesis 35:26 - in Padanaram Genesis 46:15 - Padanaram Genesis 48:7 - Padan
Cross-References
Bethuel was the father of Rebekah. Milcah was the mother of these eight sons, and Nahor was the father. Nahor was Abraham's brother.
Then Isaac brought the girl into his mother's tent. Rebekah became his wife that day. Isaac loved her very much. So he was comforted after his mother's death.
Before Abraham died, he gave some gifts to his sons who were from his slave women. He sent them to the East, away from Isaac. Then Abraham gave everything he owned to Isaac.
Then they began traveling back to the land of Canaan, where his father lived. All the flocks of animals that Jacob owned walked ahead of them. He carried everything with him that he had gotten while he lived in Paddan Aram.
Jacob tricked Laban the Aramean. He did not tell Laban he was leaving.
That night God came to Laban in a dream and said, "Be careful! Be careful of every word you say to Jacob."
When Jacob came back from Paddan Aram, God appeared to him again. God blessed Jacob
Then there before the Lord your God you will say: ‘My ancestor was a wandering Aramean. He went down into Egypt and stayed there. When he went there, he had only a few people in his family. But in Egypt he became a great nation—a powerful nation with many people.
"And there were many people with leprosy living in Israel during the time of the prophet Elisha. But none of them were healed; the only one was Naaman. And he was from the country of Syria, not Israel."
Gill's Notes on the Bible
And Isaac was forty years old when he took Rebekah to wife,.... Which was three years after the death of his mother; Isaac was born when she was ninety, and therefore must be thirty seven when she died. The Jews say Rebekah was but fourteen, though it is highly probable she was older; who is described as
the daughter of Bethuel the Syrian, of Padanaram; so called to distinguish it from other Arams, as Aram of Damascus, c. this seems to be the same with Aram Naharaim, or Mesopotamia, which lay between the rivers Euphrates and Tigris for Padan, as Jarchi observes from the Targum, signifies two; but rather, as he, and Aben Ezra, and others say, Padan in the Arabic language signifies a field; it here intends the field or country of Syria, as in Hosea 12:12. Haran, in Syria or Mesopotamia, was the place where Bethuel and Laban lived, see
Genesis 28:5. Some traces of Padan in Mesopotamia are thought to be in the cities of Aphphadana and Aphadana, which are placed by Ptolemy z in that country. Moreover, Rebekah is also said to be
the sister to Laban the Syrian, the son of Bethuel, who are both called Syrians, because they now lived in Syria: otherwise they were originally Chaldees, being descended from Nahor the brother of Abraham, who both were of Ur of the Chaldees; so Jacob is called a Syrian, because he lived long in the same place, Deuteronomy 26:5.
z Geograph. l. 5. c. 18.
Barnes' Notes on the Bible
- LIII. Birth of Esau and Jacob
20. פדן padān, Paddan, “plowed field;” related: “cut, plow.”
25. עשׂי ‛êśâv, ‘Esaw, “hairy, or made.”
26. יעקב ya‛ăqôb, Ja’aqob, “he shall take the heel.”
27. תם tām, “perfect, peaceful, plain.” The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.
30. אדים 'ědôm, Edom, “red.”
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham’s were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.
Genesis 25:19-26
The birth of Esau and Jacob. “The son of forty years.” Hence, we learn that Isaac was married the third year after his mother’s death, when Abraham was in his hundred and fortieth year. “Bethuel the Aramaean.” As Bethuel was a descendant of Arpakshad, not of Aram, he is here designated, not by his descent, but by his adopted country Aram. By descent he was a Kasdi or Kaldee. Sarah was barren for at least thirty years; Rebekah for nineteen years. This drew forth the prayer of Isaac in regard to his wife. The heir of promise was to be a child of prayer, and accordingly when the prayer ascended the fruit of the womb was given. Rebekah had unwonted sensations connected with her pregnancy. She said to herself, “If it be so,” if I have conceived seed, “why am I thus,” why this strange struggle within me? In the artlessness of her faith she goes to the Lord for an explanation. We are not informed in what way she consulted God, or how he replied. The expression, “she went to inquire of the Lord,” implies that there was some place of worship and communion with God by prayer. We are not to suppose that she went to Abraham, or any other prophet, if such were then at hand, when we have no intimation of this in the text. Her communication with the Lord seems to have been direct. This passage conveys to us the intimation that there was now a fixed mode and perhaps place of inquiring at the Lord. The Lord answers the mother of the promised seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger than the other. The order of nature is to be reversed in them; for the older will serve the younger. Their struggles in the womb are a prelude to their future history.
Genesis 25:24-26
The twins are born in due time. The difference is manifest in the outward appearance. The first is red and hairy. These qualities indicate a passionate and precocious nature. He is called “Esau the hairy,” or “the made up,” the prematurely developed. His brother is like other children. An act takes place in the very birth foreshadowing their future history. The second has a hold of his brother’s heel, as if he would trip him up from his very birth. Hence, he is called “Jacob the wrestler,” who takes hold by the heel.
Genesis 25:27-34
The brothers prove to be different in disposition and habit. The rough fiery Esau takes to the field, and becomes skilled in all modes of catching game. Jacob is of a homely, peaceful, orderly turn, dwelling in tents and gathering round him the means and appliances of a quiet social life. The children please their parents according as they supply what is lacking in themselves. Isaac, himself so sedate, loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and spiritual tendencies in which she is more dependent than Isaac. Esau is destructive of game; Jacob is constructive of cattle.
Genesis 25:29-34
A characteristic incident in their early life is attended with very important consequences. “Jacob sod pottage.” He has become a sage in the practical comforts of life. Esau leaves the field for the tent, exhausted with fatigue. The sight and smell of Jacob’s savory dish of lentile soup are very tempting to a hungry man. “Let me feed now on that red, red broth.” He does not know how to name it. The lentile is common in the country, and forms a cheap and palatable dish of a reddish brown color, with which bread seems to have been eaten. The two brothers were not congenial. They would therefore act each independently of the other, and provide each for himself. Esau was no doubt occasionally rude and hasty. Hence, a selfish habit would grow up and gather strength. He was probably accustomed to supply himself with such fare as suited his palate, and might have done so on this occasion without any delay. But the free flavor and high color of the mess, which Jacob was preparing for himself, takes his fancy, and nothing will do but the red red. Jacob obviously regarded this as a rude and selfish intrusion on his privacy and property, in keeping with similar encounters that may have taken place between the brothers.
It is here added, “therefore was his name called Edom,” that is, “Red.” The origin of surnames, or second names for the same person or place, is a matter of some moment in the fair interpretation of an ancient document. It is sometimes hastily assumed that the same name can only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy. But the error lies in the interpreter, not in the author. The propriety of a particular name may be marked by two or more totally different circumstances, and its application renewed on each of these occasions. Even an imaginary cause may be assigned for a name, and may serve to originate or renew its application. The two brothers now before us afford very striking illustrations of the general principle. It is pretty certain that Esau would receive the secondary name of Edom, which ultimately became primary in point of use, from the red complexion of skin, even from his birth. But the exclamation “that red red,” uttered on the occasion of a very important crisis in his history, renewed the name, and perhaps tended to make it take the place of Esau in the history of his race. Jacob, too, the holder of the heel, received this name from a circumstance occurring at his birth. But the buying of the birthright and the gaining of the blessing, were two occasions in his subsequent life on which he merited the title of the supplanter or the holder by the heel Genesis 27:36. These instances prepare us to expect other examples of the same name being applied to the same object, for different reasons on different occasions.
“Sell me this day thy birthright.” This brings to light a new cause of variance between the brothers. Jacob was no doubt aware of the prediction communicated to his mother, that the older should serve the younger. A quiet man like him would not otherwise have thought of reversing the order of nature and custom. In after times the right of primogeniture consisted in a double portion of the father’s goods Deuteronomy 21:17, and a certain rank as the patriarch and priest of the house on the death of the father. But in the case of Isaac there was the far higher dignity of chief of the chosen family and heir of the promised blessing, with all the immediate and ultimate temporal and eternal benefits therein included. Knowing all this, Jacob is willing to purchase the birthright, as the most peaceful way of bringing about that supremacy which was destined for him. He is therefore cautious and prudent, even conciliating in his proposal.
He availed himself of a weak moment to accomplish by consent what was to come. Yet he lays no necessity on Esau, but leaves him to his own free choice. We must therefore beware of blaming him for endeavoring to win his brother’s concurrence in a thing that was already settled in the purpose of God. His chief error lay in attempting to anticipate the arrangements of Providence. Esau is strangely ready to dispose of his birthright for a trivial present gratification. He might have obtained other means of recruiting nature equally suitable, but he will sacrifice anything for the desire of the moment. Any higher import of the right he was prepared to sell so cheap seems to have escaped his view, if it had ever occurred to his mind. Jacob, however, is deeply in earnest. He will bring this matter within the range of heavenly influence. He will have God solemnly invoked as a witness of the transfer. Even this does not startle Esau. There is not a word about the price. It is plain that Esau’s thoughts were altogether on “the morsel of meat.” He swears unto Jacob. He then ate and drank, and rose up and went his way, as the sacred writer graphically describes his reckless course. Most truly did he despise his birthright. His mind did not rise to higher or further things. Such was the boyhood of these wondrous twins.
