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tGen 25:19 - 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.
Gen 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.
Gen 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.
Gen 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.
Gen 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 Gen 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 Deu 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. Next: Genesis Chapter 26
tGen 25:19 According to the plan of Genesis, the history (tholedoth) of Isaac commences with the birth of his sons. But to give it the character of completeness in itself, Isaac's birth and marriage are mentioned again in Gen 25:19, Gen 25:20, as well as his age at the time of his marriage. The name given to the country of Rebekah (Gen 25:20) and the abode of Laban in Gen 28:2, Gen 28:6-7; Gen 31:18; Gen 33:18; Gen 35:9, Gen 35:26; Gen 46:15, viz., Padan-Aram, or more concisely Padan (Gen 48:7), "the flat, or flat land of Aram," for which Hosea uses "the field of Aram" (Hos 12:12), is not a peculiar expression employed by the Elohist, or in the so-called foundation-work, for Aram Naharaim, Mesopotamia (Gen 24:10), but a more exact description of one particular district of Mesopotamia, viz., of the large plain, surrounded by mountains, in which the town of Haran was situated. The name was apparently transferred to the town itself afterwards. The history of Isaac consists of two stages: (1) the period of his active life, from his marriage and the birth of his sons till the departure of Jacob for Mesopotamia (Gen 25:20-28:9); and (2) the time of his suffering endurance in the growing infirmity of age, when the events of Jacob's life form the leading feature of the still further expanded history of salvation (Gen 28:10-35:29). This suffering condition, which lasted more than 40 years, reflected in a certain way the historical position which Isaac held in the patriarchal triad, as a passive rather than active link between Abraham and Jacob; and even in the active period of his life many of the events of Abraham's history were repeated in a modified form.
The name Jehovah prevails in the historical development of the tholedoth of Isaac, in the same manner as in that of Terah; although, on closer examination of the two, we find, first, that in this portion of Genesis the references to God are less frequent than in the earlier one; and secondly, that instead of the name Jehovah occurring more frequently than Elohim, the name Elohim predominates in this second stage of the history. The first difference arises from the fact, that the historical matter furnishes less occasion for the introduction of the name of God, just because the revelations of God are more rare, since the appearances of Jehovah to Isaac and Jacob together are not so numerous as those to Abraham alone. The second may be explained partly from the fact, that Isaac and Jacob did not perpetually stand in such close and living faith in Jehovah as Abraham, and partly also from the fact, that the previous revelations of God gave rise to other titles for the covenant God, such as "God of Abraham," "God of my father," etc., which could be used in the place of the name Jehovah (cf. Gen 26:24; Gen 31:5, Gen 31:42; Gen 35:1, Gen 35:3, and the remarks on Gen 35:9). Genesis 25:21
tGen 25:20
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 Hos 12:12. Haran, in Syria or Mesopotamia, was the place where Bethuel and Laban lived, see Gen 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, Deu 26:5. (z) Geograph. l. 5. c. 18. Genesis 25:21