the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 25:24
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When her days to give birth were completed, behold, there were twins in her womb.
And when her days to be delivered were fulfilled, look, there were twins in her womb.
When the time came, Rebekah gave birth to twins.
When the time came for Rebekah to give birth, there were twins in her womb.
And when her days to be delivered were fulfilled, behold, [there were] twins in her womb.
When her days to be delivered were fulfilled, behold, there were twins in her womb.
When her days to be delivered were fulfilled, behold, there were twins in her womb.
Thanne the tyme of childberyng cam, and lo! twei children weren foundun in hir wombe.
And her days to bear are fulfilled, and lo, twins [are] in her womb;
When her time came to give birth, there were indeed twins in her womb.
When Rebekah gave birth,
When the time for her delivery came, there were twins in her womb.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
And when the time came for her to give birth, there were two children in her body.
Therefore when her tyme was come to be deliuered, behold, there were two twynnes in her wombe.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
And when her dayes to be deliuered were fulfilled, behold, there were twinnes in her wombe.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
When the day came for her to give birth, there were two babies to be born.
When her time to give birth was at hand, there were twins in her womb.
Then were fulfilled her days to bring forth, - and lo! twins in her womb.
Therefore when her time of deliuerance was fulfilled, behold, twinnes were in her wombe.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
The time came for her to give birth, and she had twin sons.
And when her time was come to be delivered, behold twins were found in her womb.
When her days to be delivered were fulfilled, behold, there were twins in her womb.
And the days were fulfilled that she should be delivered, and she had twins in her womb.
And when her days to be delivered were fulfilled, behold, there were twins in her womb.
When her time came to give birth, there were indeed twins in her womb.
When her days to be delivered were fulfilled, behold, there were twins in her womb.
And when her days to give birth were completed, then—behold—twins were in her womb.
And her days were fulfilled to bear. And behold! Twins were in her womb.
Now whan the tyme came that she shulde be delyuered, beholde, there were two twyns in hir wombe.
When her time to give birth came, sure enough, there were twins in her womb. The first came out reddish, as if snugly wrapped in a hairy blanket; they named him Esau (Hairy). His brother followed, his fist clutched tight to Esau's heel; they named him Jacob (Heel). Isaac was sixty years old when they were born.
When her days leading to the delivery were at an end, behold, there were twins in her womb.
So when her days were fulfilled for her to give birth, indeed there were twins in her womb.
And when the time came to give birth, Rebekah discovered that she did indeed have twins!
When her days to be delivered were fulfilled, behold, there were twins in her womb.
And her days to give birth were fulfilled, and behold, there were twins in her womb.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Genesis 36:1 - General Deuteronomy 23:7 - he is thy Joshua 24:4 - unto Isaac 1 Chronicles 1:34 - The sons of Isaac
Gill's Notes on the Bible
And when her days to be delivered were fulfilled,.... The nine months were up from the time of her conception; or, as the Targum of Jonathan, when the two hundred and seventy days she went with child were completed:
behold, [there were] twins in her womb; as was perceived by the midwife; a double mercy was granted, more given than asked for; probably only one child was asked for, but two given.
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.
Clarke's Notes on the Bible
Verse Genesis 25:24. 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.
