the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Genesis 25:9
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Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, east of Mamre,
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.
His sons Isaac and Ishmael buried him in the cave of Machpelah in the field of Ephron east of Mamre. (Ephron was the son of Zohar the Hittite.)
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.
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;
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,
So 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 east of Mamre,
And Ysaac and Ismael, his sones, birieden him in the double denne, which is set in the feeld of Efron, sone of Seor Ethei,
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 --
His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hittite.
His sons Isaac and Ishmael buried him east of Hebron in Machpelah Cave that was part of the field Abraham had bought from Ephron son of Zohar the Hittite. Abraham was buried there beside his wife Sarah.
Yitz'chak and Yishma‘el his sons buried him in the cave of Makhpelah, in the field of ‘Efron the son of Tzochar the Hitti, by Mamre,
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;
And Isaac and Ishmael, his sons, put him to rest in the hollow rock of Machpelah, in the field of Ephron, the son of Zohar the Hittite, near Mamre;
And his sonnes Isahac and Ismael buryed hym in the double caue in the fielde of Ephron sonne of Soar the Hethite, before Mamre.
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 was opposite to Mamre—
His sons Isaac and Ishmael buried him in the cave of Machpelah. This cave is in the field of Ephron, the son of Zohar. It was east of Mamre.
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;
And his sonnes Isaac and Ishmael buried him in the caue of Machpelah, in the field of Ephron the sonne of Zohar the Hittite, which is before Mamre;
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;
His sons Isaac and Ishmael buried him in the grave of Machpelah, in the field of Ephron the son of Zohar the Hittite, east of Mamre.
His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, east of Mamre,
And Isaac and Ishmael his sons buried him, in the cave of Machpelah, - in the field of Ephron son of Zohar the Hittite, which is over against Mamre;
And his sonnes, Izhak and Ishmael buryed him in the caue of Machpelah, in the fielde of Ephron sonne of Zohar the Hittite, before Mamre.
And his sons Isaac and Ishmael buried him in the double cave, (Machpelah) which is in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
His sons Isaac and Ishmael buried him in Machpelah Cave, in the field east of Mamre that had belonged to Ephron son of Zohar the Hittite.
And Isaac and Ismael his sons buried him in the double cave, which was situated in the field of Ephron the son of Seor the Hethite, over against Mambre,
Isaac and Ish'mael his sons buried him in the cave of Mach-pe'lah, in the field of Ephron the son of Zohar the Hittite, east of Mamre,
And Isaac and Ismael his sons buried him in the double cave, in the field of Ephron the son of Saar the Chettite, which is over against Mambre:
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;
His sons Isaac and Ishmael buried him in the cave of Machpelah near Mamre, in the field of Ephron son of Zohar the Hethite.
Yitzchak and Yishma'el, his sons, buried him in the cave of Makhpelah, in the field of `Efron, the son of Tzochar the Hittite, which is before Mamre,
And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron, son of Zohar the Hittite, that was east of Mamre,
And his sons Isaac and Ishmael buried him at the cave of Machpelah, at the field of Ephron the son of Zohar the Hittite which is before Mamre,
And his sonnes Isaac and Ismael buried him in the dubble caue in the felde of Ephron the sonne of Zoar the Hethite, which lyeth ouer before Mamre,
Then his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, facing Mamre,
His sons Isaac and Ishmael buried him in the cave of Machpelah, near Mamre, in the field of Ephron son of Zohar the Hittite.
Then his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, facing Mamre,
Then his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, facing Mamre,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Isaac: Genesis 21:9, Genesis 21:10, Genesis 35:29
in the cave: Genesis 23:9-20, Genesis 49:29, Genesis 49:30, Genesis 50:13
Reciprocal: Genesis 15:15 - buried Genesis 16:15 - Ishmael Genesis 23:17 - the field Genesis 23:19 - General Genesis 23:20 - for a Genesis 47:30 - General Genesis 49:31 - General
Cross-References
And his sons Isaac and Ishmael buried him in the cave of Machpelah, which is before Mamre, in the field of Ephron the son of Zohar the Hittite,
the field which Abraham purchased from the sons of Heth. There Abraham was buried, and Sarah 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.
Hebrews 12:16">[xr] Now Jacob cooked a stew; and Esau came in from the field, and he was weary.
And Esau said to Jacob, "Please feed me with that same red stew, for I am weary." Therefore his name was called Edom. [fn]
So Isaac breathed his last and died, and was gathered to his people, being old and full of days. And his sons Esau and Jacob buried him.
For his sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, before Mamre, which Abraham bought with the field from Ephron the Hittite as property for a burial place.
Gill's Notes on the Bible
And his sons Isaac and Ishmael buried him in the cave of Machpelah,.... Isaac, though the younger brother, is set first, because he was born of the lawful wife of Abraham, the free woman, whereas Ishmael was born of a concubine and a bondwoman; Isaac was heir not only to Abraham's temporal estate, but of the promise made concerning the Messiah, (not so Ishmael,) and was on all accounts the greater man. It appears from hence, that, though them had been a quarrel between Ishmael and Isaac, and the latter had been persecuted by the former, yet the difference was now made up, and they were reconciled, at least they agreed in this act of showing their last respect to their father; and that, though Ishmael had been expelled his father's house, yet he was not at any great distance from him, and there was a correspondence between him and his father; nor was he forgotten by him, as is clear from Genesis 25:6; and he retained a filial affection for him; and Jarchi from hence concludes, that he was a penitent and a good man. The place where these two brothers buried their father was the cave of Machpelah,
in the field of Ephron, the son of Zohar the Hittite, which [is] before Mamre; see Genesis 23:8; wherefore very false is the tradition of the Mahometans g, that Abraham's sepulchre is at Mecca, which they, now show, and stands about twelve paces from the temple there, enclosed with iron rails.
g Pitt's Account of the Religion of the Mahometans, c. 7. p. 93.
Barnes' Notes on the Bible
- The Death of Abraham
1. קטוּרה qeṭûrâh, “Qeturah, incense.”
2. זמרן zı̂mrān, “Zimran, celebrated in song.” יקשׁן yāqshān, “Joqshan, fowler.” מדן medān, “Medan, judge.” מדין mı̂dyān, “Midian, one who measures.” לאבק yı̂shbāq, “Jishbaq, he leaves.” שׁוּח shûach, “Shuach, pit.”
3. לטוּשׁם leṭûshı̂ym, “Letushim, hammered, sharpened.” לאמים le'umı̂ym, “Leummim, peoples.”
4. עיפה ‛êypâh, “‘Ephah, darkness.” עפר ‛êper, “‘Epher, dust.” אבידע 'ǎbı̂ydā‛, “Abida‘, father of knowledge.” אלדעה 'eldā‛âh, “Elda‘ah, knowing?”
Another family is born to Abraham by Keturah, and portioned off, after which he dies and is buried.
Genesis 25:1-6
Added and took a wife. - According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarah’s lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abraham’s second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time.
Genesis 25:2
The endeavors to ascertain the tribes that descended from these six sons of Keturah have not been very successful. Zimran has been compared with Ζαβράμ Zabram (Ptol. vi. 7, 5), situated west of Mecca on the Red Sea. Jokshan with the Κασσανῖται Kassanitai (Ptol. vi. 7, 6), and with the tribe Jakish among the Himyarites in South Arabia. Medan with Μοδιάνα Modiana on the east coast of the Aelanitic Gulf. Midian is found in two localities west of the Aelanitic Gulf and east of the Salt Sea. Among the former, Moses afterward found refuge. The latter are probably east of Abraham’s residence. Ishbak is compared with Shobek, a place in Idumaea. Shuah probably belongs to the same region. He may be the ancestor of Bildad the Shuhite Job 2:11. Of these, Midian alone appears to be ascertained. The others may have been absorbed in that congeries of tribes, the Arabs.
Genesis 25:3-4
Sheba, Dedan, and Asshurim are recurring names Genesis 10:7, Genesis 10:22, Genesis 10:28, describing other tribes of Arabs equally unknown. The three sons of Dedan may be traced in the tribe Asir of the south of Hejaz, the Beni Leits of Hejaz, and the Beni Lam of the borders of Mesopotamia. Of the sons of Midian, Epha is mentioned in Isaiah 60:6 along with Midian. Epher is compared with Beni Ghifar in Hejaz, Henok with Hanakye north of Medinah, Abida with the Abide, and Eldaah with the Wadaa. These conjectures of Burckhardt are chiefly useful in showing that similar names are still existing in the country. There are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any daughters, they are not noticed. It is not customary to mention females, unless they are connected with leading historical characters. These descendants of Abraham and Keturah are the third contribution of Palgites to the Joktanites, who constituted the original element of the Arabs, the descendants of Lot and Ishmael having preceded them. All these branches of the Arab nation are descended from Heber.
Genesis 25:5-6
Abraham makes Isaac his heir Genesis 24:36. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before Genesis 21:14. The East is a general name for Arabia, which stretched away to the southeast and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.
Genesis 25:7-11
The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaac’s marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. “Expired” - breathed his last. “In a happy old age,” in external and internal blessedness Genesis 15:15. “Old and full” - having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. “Gathered to his peoples” Genesis 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.
Genesis 25:9-10
Isaac and Ishmael, - in brotherly cooperation. Ishmael was the oldest son, dwelt in the presence of all his brethren, and had a special blessing. The sons of Keturah were far away in the East, very young, and had no particular blessing. Ishmael is therefore properly associated with Isaac in paying the last offices to their deceased father. The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burial-ground is an earnest of the promised possession.
Genesis 25:11
This verse is an appendix to the history of Abraham, stating that the blessing of God, which he had enjoyed until his death, now descended upon his son Isaac, who abode at Beer-lahai-roi. The general name “God” is here employed, because the blessing of God denotes the material and temporal prosperity which had attended Abraham, in comparison with other men of his day. Of the spiritual and eternal blessings connected with Yahweh, the proper name of the Author of being and blessing, we shall hear in due time.
The section now completed contains the seventh of the documents commencing with the formula, “these are the generations.” It begins in the eleventh chapter and ends in the twenty-fifth, and therefore contains a greater number of chapters and amount of matter than the whole of the preceding narrative. This is as it should be in a record of the ways of God with man. In the former sections, things anterior and external to man come out into the foreground; they lie at the basis of his being, his mental and moral birth. In the present section, things internal to man and flowing from him are brought into view. These are coincident with the growth of his spiritual nature. The latter are no less momentous than the former for the true and full development of his faculties and capacities.
In the former sections the absolute being of God is assumed; the beginning of the heavens and the earth asserted. The reconstruction of skies and land and the creation of a new series of plants and animals are recorded. This new creation is completed by the creating of man in the image of God and after his likeness. The placing of man in a garden of fruit trees prepared for his sustenance and gratification; the primeval command, with its first lessons in language, physics, ethics, and theology; the second lesson in speaking when the animals are named; and the separation of man into the male and the female, are followed by the institutions of wedlock and the Sabbath, the fountain-heads of sociality with man and God, the foreshadows of the second and first tables of the law. The fall of man in the second lesson of ethics; the sentence of the Judge, containing in its very bosom the intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name of Yahweh begun at the birth of Enosh, of Henok who walked with God, and of Noah who found grace in his sight; the flood sweeping away the corruption of man while saving righteous Noah; and the confusion of tongues, defeating the ambition of man, while preparing for the replenishing of the earth and the liberties of men - these complete the chain of prominent facts that are to be seen standing in the background of man’s history. These are all moments, potent elements in the memory of man, foundation-stones of his history and philosophy. They cannot be surmounted or ignored without absurdity or criminality.
In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of a man, and discloses to our view the whole process of the spiritual life from the newborn babe to the perfect man. Out of the womb of that restless selfish race, from whom nothing is willingly restrained which they have imagined to do, comes forth Abram, with all the lineaments of their moral image upon him. The Lord calls him to himself, his mercy, his blessing, and his service. He obeys the call. That is the moment of his new birth. The acceptance of the divine call is the tangible fact that evinces a new nature. Henceforth he is a disciple, having yet much to learn before he becomes a master, in the school of heaven. From this time forward the spiritual predominates in Abram; very little of the carnal appears.
Two sides of his mental character present themselves in alternate passages, which may be called the physical and the metaphysical, or the things of the body and the things of the soul. In the former only the carnal or old corrupt nature sometimes appears; in the latter, the new nature advances from stage to stage of spiritual growth unto perfection. His entrance into the land of promise is followed by his descent into Egypt, his generous forbearance in parting with Lot, his valorous conduct in rescuing him, and his dignified demeanor toward Melkizedec and the king of Sodom. The second stage of its spiritual development now presents itself to our view; on receiving the promise, Fear not, Abram: I am thy shield, thy exceeding great reward, he believes in the Lord, who counts it to him for righteousness, and enters into covenant with him. This is the first fruit of the new birth, and it is followed by the birth of Ishmael. On hearing the authoritative announcement, I am God Almighty; walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of covenant, and proceeds to the high functions of holding communion and making intercession with God. These spiritual acts are followed by the destruction of the cities of the Jordan vale, with the preservation of Lot, the sojourning in Gerar, the birth of Isaac, and the league with Abimelek. The last great act of the spiritual life of Abraham is the surrender of his only son to the will of God, and this again is followed by the death and burial of Sarah, the marriage of Isaac, and the second marriage of Abraham.
It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for the heirs of immortality. The leading points in spiritual experience are here laid before us. The susceptibilities and activities of a soul born of the Spirit are unfolded to our view. These are lessons for eternity. Every descendant of Abraham, every collateral branch of his family, every contemporary eye or ear-witness, might have profited in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a knowledge of the covenant with Noah, and a share in its promised blessings. This would not have precluded, but only promoted, the mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it would have caused to be circulated to the ends of the earth that new revelation of spiritual experience which was displayed in the life of Abraham for the perfecting of the saints.
Clarke's Notes on the Bible
Verse Genesis 25:9. 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 honour 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 Genesis 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. Genesis 25:34; Genesis 25:34.
