Abraham’s children by Cetura; his death and that of Ismael. Isaac hath Esau and Jacob twins. Esau selleth his first birthright to Jacob.
Abraham hauing manie children by his wife Cetura, died at the age of 175. yeares: 12. Ismael also hauing twelue sonnes dukes, died. 19. Isaac praying for his barren wife, she hath Esau and Iacob twinnes. 30. Esau selleth his first birth right to Iacob for a messe of potage.
1And Abraham married another wife named Cetura:Abramo poi sposò un'altra moglie per nome Cetura:AND Abraham maried an other wife named Cethura: which bare him Zamran,Abraham vero aliam duxit uxorem nomine Ceturam: 2Who bore him Zamram, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.La quale partorì a lui Zamran, e Jecsan, e Madan, e Madian, e Jesboc, e Sue.and Iecsan, and Madan, and Madian, and Iesboc, and Sue.quæ peperit ei Zamran et Jecsan, et Madam, et Madian, et Jesboc, et Sue. 3Jecsan also begot Saba, and Dadan. The children of Dadan were Assurim, and Latusim, and Loomim.Jecsan poi generò Saba, e Dadan. I figliuoli di Dadan furon Assurim, e Latusim, e Loomim.Iecsan also begat Saba and Dadan. The Children of Dadan were Assurim, and Latusim, and Loomim.Jecsan quoque genuit Saba et Dadan. Filii Dadan fuerunt Assurim, et Latusim, et Loomin. 4But of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.Da Madian nacque Epha, e Opher, ed Henoch, e Abida, ed Eldaa: tutti questi figliuoli di Cetura.But also of Madian was borne Epha, and Opher, and Henoch, and Abida, and Eldaa: al these were the children of Cetura.At vero ex Madian ortus est Epha, et Opher, et Henoch, et Abida, et Eldaa: omnes hi filii Ceturæ. 5And Abraham gave all his possessions to Isaac:E Abramo diede ad Isaac tutto quello che possedeva:And Abraham gaue al his possessions to Isaac:Deditque Abraham cuncta quæ possederat, Isaac: 6And to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.A' figliuoli poi delle concubine diede dei doni, e li separò da Isaac suo figliuolo, mentre era tuttora in vita, mandandoli verso l'oriente.and to the children of his concubines he gaue gifts, and separated them from Isaac his sonne, whilest himselfe yet liued, to the east countrie.filiis autem concubinarum largitus est munera, et separavit eos ab Isaac filio suo, dum adhuc ipse viveret, ad plagam orientalem. 7And the days of Abraham’s life were a hundred and seventy-five years.E tutti i giorni della vita d'Abramo furono cento settantacinque anni.And the days of Abrahams life were a hundred seuentie and fiue yeares.Fuerunt autem dies vitæ Abrahæ, centum septuaginta quinque anni. 8And decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.E venne meno e morì in prospera vecchiezza, e d'età avanzata, e pieno di giorni, e andò a unirsi al suo popolo.And decaying dyed in a good old age, and hauing liued a great time, and being ful of days: and was gethered to his people.Et deficiens mortuus est in senectute bona, provectæque ætatis et plenus dierum: congregatusque est ad populum suum.
9And 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,E Isaac e Ismaele suoi figliuoli lo seppellirono nella doppia spelonca situata nel campo di Ephron, figliuolo di Seor Heteo, dirimpetto a Mambre.And there buried him Isaac and Ismael his sonnes in the duble caue, which was situated in the field of Ephron the sonne of Seor the Hethite, ouer against Mambre,Et sepelierunt eum Isaac et Ismaël filii sui in spelunca duplici, quæ sita est in agro Ephron filii Seor Hethæi, e regione Mambre, 10Which he had bought of the children of Heth: there was he buried, and Sara his wife.Il qual campo egli avea comprato da' figliuoli di Heth: ivi fu sepolto egli, e Sara sua moglie.which he had bought of the children of Heth: there was he buried, and Sara his wife.quem emerat a filiis Heth: ibi sepultus est ipse, et Sara uxor ejus. 11And after his death, God blessed Isaac his son, who dwelt by the well named Of the living and seeing.E dopo la morte di lui Dio benedisse Isacco suo figlio, il quale abitava presso al pozzo detto di colui che vive e che vede.And after his death God blessed Isaac his sonne, who dwelled beside the wel of the Liuing and seing so named.Et post obitum illius benedixit Deus Isaac filio ejus, qui habitabat juxta puteum nomine Viventis et videntis. 12These are the generations of Ismael the son of Abraham, whom Agar the Egyptian, Sara’s servant, bore unto him:Questo è il novero dei posteri d'Ismaele, figliuolo di Abramo, partorito a lui da Agar Egiziana schiava di Sara:These are the generations of Ismael the sonne of Abraham, whom Agar the Aegyptian bare him, Saraes seruant: andHæ sunt generationes Ismaël filii Abrahæ, quem peperit ei Agar Ægyptia, famula Saræ: et 13And these are the names of his children according to their calling and generations. The firstborn of Ismael was Nabajoth, then Cedar, and Adbeel, and Mabsam,E questi sono i nomi de' figliuoli di lui, co' quali nomi furon chiamati i suoi discendenti. Primogenito di Ismaele fu Nabajoth, dipoi Cedar, e Adbeel, e Mabsam:these are the names of his children according to their calling and generations. The first begotten of Ismael Nabaioth, then Cedar, and Adbeel, and Mabsam,hæc nomina filiorum ejus in vocabulis et generationibus suis. Primogenitus Ismaëlis Nabaioth, deinde Cedar, et Adbeel, et Mabsam, 14And Masma, and Duma, and Massa,E Masma, e Duma, e Massa,Masma also, and Duma, and Massa,Masma quoque, et Duma, et Massa, 15Hadar, and Thema, and Jethur, and Naphis, and Cedma.Hadar, e Thema, e Jethur, e Naphis, e Cedma.Hadar, and Thema, and Iethur, and Naphis, and Cedma.Hadar, et Thema, et Jethur, et Naphis, et Cedma.
16These are the sons of Ismael: and these are their names by their castles and towns, twelve princes of their tribes.Questi sono i figliuoli d'Ismaele, e questi nomi passarono a' loro castelli, e cittadi. Essi furon dodici principi ognuno della sua tribù.These are the sonnes of Ismael: and these are their names by their castles and townes, twelue princes of their tribes.Isti sunt filii Ismaëlis: et hæc nomina per castella et oppida eorum, duodecim principes tribuum suarum. 17And the years of Ismael’s life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.E tutti gli anni della vita d'Ismaele furono cento trentasette, e andò mancando e morì, e andò ad unirsi col suo popolo.And the yeares of Ismaels life came to an hundred thirtie seauen, and decaying died, and was put vnto his people.Et facti sunt anni vitæ Ismaëlis centum triginta septem, deficiensque mortuus est, et appositus ad populum suum. 18And he dwelt from Hevila as far as Sur, which looketh towards Egypt, to them that go towards the Assyrians. He died in the presence of all his brethren.Or egli abitò il paese, che è da Hevila sino a Sur, la quale (Sur) guarda l'Egitto per chi va nell'Assiria. Egli morì presenti tutti i suoi fratelli.And he dwelt from Heuila euen to Sur, which looketh towards Aegypt, as they enter to the Assirians, before the face of al his bretheren died he.Habitavit autem ab Hevila usque Sur, quæ respicit Ægyptum introëuntibus Assyrios; coram cunctis fratribus suis obiit. 19These also are the generations of Isaac the son of Abraham: Abraham begot Isaac:Questa pur fu la genealogia d'Isaac figliuolo di Abramo: Abramo generò Isaac:These also are the generations of Isaac the sonne of Abraham: Abraham begat Isaac:Hæ quoque sunt generationes Isaac filii Abraham: Abraham genuit Isaac: 20Who when he was forty years old, took to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.E questi essendo in età d'anni quaranta, sposò Rebecca figliuola di Bathuele Siro della Mesopotamia, sorella di Laban.who when he was fortie yeares old, tooke to wife Rebecca the daughter of Bathuel the Syrian of Mesopotamia, sister to Laban.qui cum quadraginta esset annorum, duxit uxorem Rebeccam filiam Bathuelis Syri de Mesopotamia, sororem Laban. 21And Isaac besought the Lord for his wife, because she was barren: and he heard him, and made Rebecca to conceive.E Isaac fece preghiere al Signore per la sua moglie, perocché ella era sterile: ed egli lo esaudì, e fece che Rebecca concepisse.And Isaac besought our Lord for his wife, because she was barren: who heard him, and made Rebecca to conceaue.Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis: qui exaudivit eum, et dedit conceptum Rebeccæ.
22But the children struggled in her womb, and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.Ma si urtavano nel seno di lei i bambini; ed ella disse: Se questo dovea accadermi, qual bisogno v'era, che io concepissi? E se ne andò a consultare il Signore.But the little ones strugled in her wombe; who said: If it should be so with me, what nede was there to conceaue? And she went to consult our Lord.Sed collidebantur in utero ejus parvuli; quæ ait: Si sic mihi futurum erat, quid necesse fuit concipere ? perrexitque ut consuleret Dominum. 23And he answering, said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.Il quale rispose, e disse: Due nazioni sono nel tuo seno, e due popoli dal ventre tuo usciran separati, e l'un popolo vincerà l'altro, e il maggiore servirà al minore.Who answering said: Two nations are in thy wombe, and two peoples shal be diuided out of thy wombe, and one people shal ouercome the other, and the elder shal serue the younger.Qui respondens ait: Duæ gentes sunt in utero tuo, / et duo populi ex ventre tuo dividentur, / populusque populum superabit, / et major serviet minori. 24And when her time was come to be delivered, behold twins were found in her womb.Era già venuto il tempo di partorire, ed ecco, che si trovaron nell'utero di lei due gemelli.Now her time was come to be deliuered, and behold twinnes were found in her wombe.Jam tempus pariendi advenerat, et ecce gemini in utero ejus reperti sunt. 25He that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother’s foot in his hand: and therefore he was called Jacob.Quegli che il primo venne fuora, era rosso, e tutto peloso, come una pelliccia; e fugli posto nome Esaù. L'altro, che immediatamente uscì, tenea colla mano il piede del fratello: e per questo ella lo chiamò Giacobbe.He that came forth first, was read, and al hearie in manner of a skinne: and his name was called Esau. Immediatly the other coming forth, held his brothers plant in his hand: and therfore he called him Iacob.Qui prior egressus est, rufus erat, et totus in morem pellis hispidus: vocatumque est nomen ejus Esau. Protinus alter egrediens, plantam fratris tenebat manu: et idcirco appellavit eum Jacob. 26Isaac was threescore years old when the children were born unto him.Isacco era di sessant'anni, quando gli nacquero questi bambini.Threescore yeares old was Isaac, when the litle ones were borne vnto him.Sexagenarius erat Isaac quando nati sunt ei parvuli.
27And when they were grown up, Esau became a skilful hunter, and a husbandman: but Jacob, a plain man, dwelt in tents.I quali allorché furono adulti, Esaù divenne buon cacciatore, e uom di campagna: e Giacobbe uomo semplice abitava ne' padiglioni.Who being growne vp, Esau became a man cunning in hunting, and a husband man: but Iacob a plaine man dwelled in tents.Quibus adultis, factus est Esau vir gnarus venandi, et homo agricola: Jacob autem vir simplex habitabat in tabernaculis. 28Isaac loved Esau, because he ate of his hunting: and Rebecca loved Jacob.Isacco amava Esaù, perché si cibava della caccia di lui: e Rebecca amava Giacobbe.Isaac loued Esau, because he did eate of his hunting: and Rebecca loued Iacob.Isaac amabat Esau, eo quod de venationibus illius vesceretur: et Rebecca diligebat Jacob. 29And Jacob boiled pottage: to whom Esau, coming faint out of the field,Or Giacobbe si era cotta una pietanza, quando venne a lui Esaù dalla campagna affaticato,And Iacob boyled broth: to whom Esau being come faynt out of the field,Coxit autem Jacob pulmentum: ad quem cum venisset Esau de agro lassus, 30Said: Give me of this red pottage, for I am exceeding faint. For which reason his name was called Edom.E disse: Dammi di quella cosa rossa, che hai cotta, perocché sono stanco davvero. Per questa cagione gli fu dato il nome di Edom.said: Geue me of this read broth, because I am exceding faint. For which cause his name was called Edom.ait: Da mihi de coctione hac rufa, quia oppido lassus sum. Quam ob causam vocatum est nomen ejus Edom. 31And Jacob said to him: Sell me thy first birthright.Disse a lui Giacobbe: Vendimi la tua primogenitura.To whom Iacob said: Sel me thy first-birth-right.Cui dixit Jacob: Vende mihi primogenita tua. 32He answered: Lo I die, what will the first birthright avail me?Quegli rispose: Ecco che io mi muoio: che mi varrà l'esser io primogenito?He answered, Loe I dye, what wil the first birth right auaile me?Ille respondit: En morior, quid mihi proderunt primogenita ? 33Jacob said: Swear therefore to me. Esau swore to him, and sold his first birthright.Disse Giacobbe: Giuramelo adunque. Esaù fece a lui il giuramento, e vendé la primogenitura.Iacob said: Sweare therfore to me. Esau sware to him, and sould his first-birth-right.Ait Jacob: Jura ergo mihi. Juravit ei Esau et vendidit primogenita. 34And so taking bread and the pottage of lentils, he ate, and drank, and went on his way; making little account of having sold his first birthright.Così preso il pane, e la pietanza di lenti, mangiò, e bevve, e s'andò poco curando d'aver venduto il diritto di primogenito.And so taking bread and the rice broth, did eate, and drinke, and went his way; little esteeming that he had sold his first birth right.Et sic, accepto pane et lentis edulio, comedit et bibit, et abiit, parvipendens quod primogenita vendidisset.
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Year of the World about 2150, Year before Christ 1854.
Menochius
Cetura, his third wife; the former two being perhaps both dead. This Abraham did in his 137th year, that God might have witnesses also among the Gentiles. Cetura was before one of his handmaids. (Menochius)
Worthington
God enabled him to have children at this advanced age; or perhaps, Moses may have related his marriage in this place, though it had taken place several years before. (St. Augustine, contra Jul. iii.) (Calmet) This learned father, City of God 16:34, supposes that the reason why Cetura is styled a concubine, though she was a lawful and only wife, is because her children prefigured heretics, who do not belong to the kingdom of Christ. (Worthington)
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Challoner
Concubines. Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called) because they were of an inferior degree: and such in Scripture are usually called concubines. (Challoner)
Calmet
The solemnities of marriage were omitted on these occasions, and the children were not entitled to a share in the inheritance. Jacob's two wives consented that all his children, by their handmaids, should be placed on the same footing with their own. (Calmet)
25:8
Year of the World 2182, Year before Christ 1821.
Good old age. Because well spent: though he lived not so long as many of the wicked; decaying not by any violent disorder, but dropping off like a ripe apple.
Haydock
Being full. The Hebrew does not express of what; but the Samaritan, Chaldean, Septuagint, Syriac, and Arabic agree with the Vulgate. See Genesis 35:29. (Haydock)
Kennicott
Days, not years, as Protestants wrongfully interpolate. (Kennicott)
Haydock
His people, the saints of ancient days, in limbo; while his body was placed near the remains of his wife, by the pious attention of his two chief sons, attended by their other brethren. (Haydock)
Calmet
The life of Abraham was a pattern of all virtues, but particularly of faith; and it was an abridgment of the law. His equal was no where found, Ecclesiasticus 44:20. (Calmet)
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Haydock
By their castles; or, the castles, towns, and tribes of principal note, received their names from these twelve princes, or phylarks, whose authority is still recognized among all the tribes of the Arabs. (Thevenot.) (Haydock)
Calmet
The towns of these people were easily built, and more easily destroyed; for they consisted only of tents, Jeremias 49:31. Their castles were perhaps only sheep-folds, as the original Tiroth may signify; or they were a sort of watch-towers, to prevent the sudden attack of an invading enemy, and to serve also for a retreat. (Calmet)
25:17
Year of the World 2231, Year before Christ 1773.
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Calmet
In the presence, etc. As he was the eldest, so he died first; having lived unmolested and fearless among his father's children, Genesis 16:12. (Calmet)
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Year of the World 2148, Year before Christ 1856.
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Worthington
Barren. They had been married 20 years, (ver. 26.) during which time, St. Chrysostom says, Isaac had earnestly besought the Lord, (Menochius) and obtained by prayer what God long before decreed. See St. Gregory, Dial. 1:8. (Worthington)
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Haydock
To be so. That is, if I must die, and my children also. She feared the worst; and immediately had recourse to the Lord, either in her oratory, or at one of his altars erected by Abraham; and received a gracious answer from him by means of an angel. (Haydock)
Menochius
Others think she consulted Melchisedech at Mount Moria. (Menochius)
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Worthington
The younger. The Idumeans shall be subdued by the arms of David: and the Jews themselves shall yield to the Christian Church. (St. Augustine, City of God 16:35.) St. Paul, Romans ix, draws another very important truth from this history, shewing the mercy of God to be gratuitous in choosing his saints. (Worthington)
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Haydock
Red. Hence he was called Edom, as well as from the red pottage, ver. 30. (Haydock)
Hairy like a skin. On which account Rebecca afterwards clothed Jacob's hands and neck with the skins of kids, to make him resemble Esau. Furry robes were not unusual among the Jews. Some imagine that the name of Sehar, was given to Esau, on account of his being hairy: but Esau was the title by which he was commonly known, and it means one made perfect; because he came into the world, "covered with hair like a man."
Calmet
Jacob: "a supplanter, or wrestler." (Calmet)
Haydock
From the birth of these twins St. Gregory shews the folly of astrologers, who pretend that our actions are under the influence of the planets; and that two, born at the same moment, will have the same fate. How different were the lives of Jacob and Esau! (Haydock)
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Year of the World 2168, Year before Christ 1836.
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25:28
Haydock
Loved Esau, as his first-born, who shewed him all attention, and whom he would naturally have appointed his heir, if the will of God had not afterwards been revealed to him. Rebecca, to whom this was already known, gave the preference in her love to Jacob. (Haydock)
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Calmet
Pottage, of Egyptian lentiles, the most excellent in the world. (Calmet)
25:30
Calmet
Give me, etc. Hebrew, "make me devour this red;" which denotes, the very red quality of the pottage, and the greediness of Esau. (Calmet)
25:31
Haydock
Sell me. He had been informed by his mother, that God had transferred the birth-right to him; and, therefore, he takes this opportunity to obtain the consent of Esau quietly. The latter, who knew nothing of God's decree, shewed his little regard for that privilege. (Haydock)
Menochius
He perhaps intended to assert his claim by force, notwithstanding this agreement. (Menochius)
Du Hamel
It is not probable that he could plead in earnest, that he was famishing in the midst of his father's house. (Du Hamel)
Calmet
The birth-right was a temporal honour; though some assert, that the office of priesthood belonged also to it. This, however, does not seem to be certain; for we find Abel, Abraham, and other younger children offering sacrifice. The first-born were entitled to a double portion, (Deuteronomy 21:17; 1 Paralipomenon 5:2, 5) and to their father's peculiar blessing, Ecclesiasticus 3:12.[11.?] To despise such advantages betrayed a bad disposition, for which Esau is condemned, Hebrews 12:16; Romans 9. (Calmet)
Haydock
Jacob's conduct was perfectly innocent, whether we consider this transaction as serious or not. Isaac never ratified the bargain; nor do we find that Jacob rested his claim on it. (Haydock)
Calmet
But it is recorded by Moses, to shew the disposition of these two young men. (Calmet)
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Haydock
Swore; and still we find him enraged above measure, when Isaac had, by mistake, ratified the transfer of the birth-right to Jacob; (Chap. 27:41.) whence we may gather, that he did not intend to perform what he promised, even with the solemnity of an oath; which renders him still more deserving of the title profane, which St. Paul gives him. (Haydock)
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Concubines.... Agar and Cetura are here called concubines, (though they were lawful wives, and in other places are so called,) because they were of an inferior degree, and such in scripture are usually called concubines.
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6. To the children of his concubines] S. Augustin (li. 16. c. 34. de ciuit) VVhy Agar & Cetura being lawful wines are called cō cubines. Their childrē signified Pagaines & Heretikes. sheweth that both Agar and Cetura, being Abrahams lawful wiues (for so they are called in holie Scripture) are also called concubines, because they had not like priuileges to Sara, whose sonne was sole heyre to his father, and the children of the others had only giftes (or mouable goods) not attayning to the promised kingdom. And al this for mysterie sake. For Ismael signified the carnal people before Christ, the children of Cetura prefigured Heretikes, who suppose themselues to pertaine to the new Testament, but are separated no lesse then the Iewes from Christs Kingdom. And albeit there was also an other particular reason, why Agar was called concubine, because she was a second wife, the first then liuing, yet this lerned father saith, he did not see, why Cetura being maried after the death of Sara, should be called concubine, but only for this Mysterie.
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The life of the iust hath fulnes of dayes though it be otherwise short; the daies of the wicked are void of fruict, be they manie or few. S. Ambrose li. de Abraham.
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21. Heard him] Notwithstanding Gods assured promise, that Isaach Gods predestination and for seing include, & not exclude the meanes by which his wil is done. should haue issue (Gen. 21. v. 12) yet he prayeth instantly for the same. And Moyses here attributeth Rebeccas conceiuing to Isaachs prayer. wherby we see that Gods sorseing, predestinating, and promising exclude not, but in dede include secondarie causes, and ordinarie meanes, by which his eternal wil and pleasure is fulfilled. For as God did sorsee that Rebecca should haue children, so he did forsee, that Isaac should pray for it, and obtayne it; and the one was as sure to come to passe as the other. And the same consequence is true concerning eternal life as S. Gregorie teacheth. li. 1. c. 8. Dialog.
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S. Augustin (•q. 72. in Gen) disputeth but could not decide, whether Rebecca went to some Priest, or Prophet, or Altar, or whither els, or only retyred to priuate prayer.
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23. The elder shal serue the younger] As before (c. 17. v. 21. &. c 21. v. 12.) The couenant made to Abraham pertaned only to Isaac, and Iacob, not to the rest of his issue. the couenant and great promises made to Abrahams sede, are declared to pertaine only to Isaac, and not to Ismael, nor to the other brothers: so the same belong not to Esau, the elder, but only to Iacob the younger sonne of Isaac, the Holie Ghost saying, The elder shal serue the younger. And withal signifieth, (saith S. Augustin) that the elder people of the Iewes shal serue the younger li. 16. c. 35. ciuit. 2. Reg. 8. Psal. 59. Christian people. For although it may be vnderstood literally to be fulfilled, in that the Idumeans coming of Esau, were subdued by King Dauid coming of Iacob; yet it is more conueniently beleeued, that this prophecie tended to a greater thing. And what is this, but that which is euidently fulfilled in the Iewes and Christians?
An other great document of grace S. Paul geathereth vpon this Mysterie: Gods mere mercie in electing anie, his iustice to the reprobate. that the twinnes being not yet borne, nor hauing done any thing good or euil, Rom. 9. without anie good merites, the younger is elected, the elder reprobate. For doubtles (saith S. Augustin) touching original sinne they were both equal, and concerning proper sinne, neither of them had anie at al. By which example he sheweth Gods mere mercie in the elect, and iustice in the reprobate. as is more largely noted in the English New Testament, vpon the ninth chapter to the Romanes.
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Holie Scripture premonisheth Iacobs sinceritie, lest in the Mysteries folowing he might be suspected of false dealing S. Aug. li. 16. c. 37. ciuit.
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31. Sel me thy first birth right] Iacob instructed by his mother, that God Iacob lawfully bought but Esau sinned in selling the first-birthright. had chosen him in place of his brother Esau (for to her God had reueled that the elder should serue the younger) did lawfully vse this oportunitie to get Esaus grant of the right pertaining to the first borne, but Esau in selling it finned, shewing himselfe an intemperate prophane man. Heb. 12.
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St Jerome † AD 420 The Letters of St. Jerome 22.21
… Now he who is weak is counted strong. But in those days the world was still unpeopled: accordingly, to pass over instances of childlessness meant only to serve as types, those only were considered happy who could boast of children. It was for this reason that Abraham in his old age married Keturah;
St Augustine of Hippo † AD 430 City of God 16.34
… For when Hagar is given to Abraham, it is written. “And Sarai, Abram’s wife, took Hagar the Egyptian, her handmaid, after Abraham had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.” And of Keturah, whom he took after Sarah’s departure, we read, “Then again Abraham took a wife, whose name was Keturah.”
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St Augustine of Hippo † AD 430 City of God 16.34
… both are called wives, yet both are found to have been concubines; for the Scripture afterward says, “And Abraham gave his whole estate unto Isaac his son. But unto the sons of his concubines Abraham gave gifts, and sent them away from his son Isaac, (while he yet lived,) eastward, unto the east country.”
St Augustine of Hippo † AD 430 On Patience 25
… For so we read: “And Abraham gave all his estate unto Isaac; and to the sons of his concubines gave Abraham gifts, and sent them away from his son Isaac.”
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St Augustine of Hippo † AD 430 City of God 18.3
… Aralius was then the fifth king of the Assyrians. To Isaac himself, in his sixtieth year, were born twin-sons, Esau and Jacob, whom Rebecca his wife bore to him, their grandfather Abraham, who died on completing a hundred and seventy years, being still alive, and reckoning his hundred and sixtieth year.
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St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 14
… And so the time of the generation which lived in the days of Noah was cut short, and their years were contracted, because the time of all things was at hand. But to Hezekiah were added fifteen years. And as God promises to them that serve Him truly, ‘I will fulfil the number of thy days
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St Augustine of Hippo † AD 430 City of God 1.13
… For the body is not an extraneous ornament or aid, but a part of man’s very nature. And therefore to the righteous of ancient times the last offices were piously rendered, and sepulchres provided for them, and obsequies celebrated;
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St Ambrose of Milan † AD 397 Concerning Widows 15
… “They shall be one flesh.” He said this not of a second marriage but of the first, for neither did Eve take a second husband, nor does holy Church recognize a second bridegroom. “For that is a great mystery in Christ and in the Church. Neither, again, did Isaac know another wife besides Rebecca, nor bury his father, Abraham, with any wife but Sarah.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.13
… Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. “The elder shall serve the younger:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 120.6
… For among these he still liveth, until the whole floor be winnowed: he therefore said, “I have dwelt among the tents of Kedar.” The tents of Ishmael are called those of Kedar. Thus the book of Genesis hath it: thus it hath, that Kedar belongeth unto Ishmael.
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St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.35
… It was not of any temporal death that this fear was inflicted, since of righteous persons, when they died, it used rather to be said, “And he was gathered unto his people;”
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St Barnabas † AD 61 The Epistle of Barnabas 13
But let us see if this people is the heir, or the former, and if the covenant belongs to us or to them. Hear ye now what the Scripture saith concerning the people. Isaac prayed for Rebecca his wife, because she was barren; and she conceived.
Tertullian † AD 220 An Answer to the Jews 1
… to the effect that, which ever was to be prior in proceeding from the womb, should be subjected to “the less,” that is, the posterior. For thus unto Rebecca did God speak: “Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.”
St John Chrysostom † AD 407 Homilies on Ephesians 21
Again, the son of this great man was reverenced, not because of his riches, but for his hospitality: not because of his children, but for his obedience: not because of his wife, but for the barrenness inflicted on his wife. (
St John Chrysostom † AD 407 Homilies on Ephesians 24
… Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture saith, “And Isaac intreated the Lord for Rebekah his wife, because she was barren.” (
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Tertullian † AD 220 A Treatise on the Soul 26
… Brother (in Christ), on your own foundation build up your faith. Consider the wombs of the most sainted women instinct with the life within them, and their babes which not only breathed therein, but were even endowed with prophetic intuition. See how the bowels of Rebecca are disquieted,
St Jerome † AD 420 The Letters of St. Jerome 123.13
… So likewise do Hannah and Peninnah of whom the former, at first barren, afterwards exceeded the latter in fruitfulness. In Isaac and Rebekah we see an early example of monogamy: it was only to Rebekah that the Lord revealed Himself in the hour of childbirth and she alone went of herself to enquire of the Lord.
St Jerome † AD 420 The Letters of St. Jerome 125.15
… Bees have princes, and cranes fly after one of their number in the shape of a Y. There is but one emperor and each province has but one judge. Rome was founded by two brothers, but, as it could not have two kings at once, was inaugurated by an act of fratricide. So too Esau and Jacob strove in Rebekah’s womb.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.18
… Let us therefore here recognize the two nations, who were striving even in Rebecca’s womb; when it was said to her, not from works, but of Him that calleth, “The elder shall serve the younger.”
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St Barnabas † AD 61 The Epistle of Barnabas 13
… Isaac prayed for Rebecca his wife, because she was barren; and she conceived. Furthermore also, Rebecca went forth to inquire of the Lord; and the Lord said to her, “Two nations are in thy womb, and two peoples in thy belly; and the one people shall surpass the other, and the elder shall serve the younger.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.21.2
… and the one people shall overcome the other, and the elder shall serve the younger.”
St Hippolytus † AD 235 On Genesis 3
… hunt for ) by doctrine. The word of God here is the promise anew of the blessing and the hope of a kingdom to come, in which the saints shall reign with Christ, and keep the true Sabbath. Rebecca is full of the Holy Spirit, as understanding the word which she heard before she gave birth, “For the elder shall serve the younger.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.20
In Genesis: “And the Lord said unto Rebekah, Two nations are in thy womb, and two peoples shall be separated from thy belly; and the one people shall overcome the other people; and the elder shall serve the younger.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.9
… Else, let them show that Jacob, who whilst yet hidden in the secret chamber of his mother’s womb supplanted his brother, had not been appointed and ordained, ere ever he was born;
St Jerome † AD 420 Against Jovinianus 1.5
… Sarah, typifying the Church, when it had ceased to be with her after the manner of women, exchanged the curse of barrenness for the blessing of child-bearing. We are informed that Rebekah went like a prophet to inquire of the Lord, and was told,
St Augustine of Hippo † AD 430 City of God 16.35
… And when she was troubled by this struggle, and inquired of the Lord, she received this answer: “Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall overcome the other people, and the elder shall serve the younger.”
St Augustine of Hippo † AD 430 City of God 16.42
… for the type holds only as regards the saying, “The elder shall serve the younger”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 20.2
2. “The Lord hear Thee in the day of trouble” ( ver. 1 ). The Lord hear Thee in the day in which Thou saidst, “Father glorify Thy Son.” “The name of the God of Jacob protect Thee.” For to Thee belongeth the younger people. Since “the elder shall serve the younger.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.5
… Esau and Jacob were two brothers; in their mother’s womb both struggled, and by this struggle their mother’s bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, “Two peoples are in thy womb, and the elder shall serve the younger.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.8
… “In God’s turning away the captivity of His people.” For there turneth away the captivity of His people, no one but He that hath willed to be a captive in your own hands. But what men shall understand this thing? “Jacob shall exult, and Israel shall rejoice.” “Israel;” the true Jacob, and the true Israel, that younger, to whom the elder was servant,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 58.4
… and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. “Alienated are sinners from the womb.” What is this? Let us search more diligently: for perhaps he is saying this, because God hath foreknown men that are to be sinners even in the wombs of their mothers.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.4
… I will call to your minds that which ye know, I will not teach that which ye know not. “Not first,” saith the Apostle, “that which is spiritual, but that which is natural, afterwards that which is spiritual.” Therefore the former city is greater by age, because first was born Cain, and afterwards Abel: but in these the elder shall serve the younger.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 81.3
… others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. “Jubilate unto the God of Jacob.” Because ye also belong to Jacob: yea, ye are Jacob, the younger people to which the elder is servant.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.33
… He cancelled them in David, thus obliging us when we see them unfulfilled in David, to look to another quarter for their fulfilment. Thus also in the case of Esau and Jacob, we find the elder worshipped by the younger, though it is written, “The elder shall serve the younger;”
Pope St Leo I the Great † AD 461 Sermons 33
… carnal Israel understands not what it reads, sees not what it points out; refers to the pages, whose utterances it does not believe. Where is thy boasting, O Jew? where thy noble birth drawn from the stem of Abraham? is not thy circumcision become uncircumcision ? Behold thou, the greater servest the less
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St Augustine of Hippo † AD 430 On Christian Doctrine 2.22
… As, for example, we are told that Esau and Jacob were born twins, and in such close succession, that Jacob, who was born last, was found to have laid hold with his hand upon the heel of his brother, who preceded him.
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
3. Ye that are well instructed in the school of Christ, know that this Jacob is Israel too. They are two names; for they are one man. His first name Jacob, which is by interpretation supplanter, he received when he was born. For when those twins were born, his brother Esau was born first; and the hand of the younger was found on the elder’s foot.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.21.3
3. If any one, again, will look into Jacob’s actions, he shall find them not destitute of meaning, but full of import with regard to the dispensations. Thus, in the first place, at his birth, since he laid hold on his brother’s heel,
Tertullian † AD 220 A Treatise on the Soul 26
… or else, after the Stoic rule, had the earliest taste of animation on touching the frosty air; what was the other about, who was so eagerly looked for, who was still detained within the womb, and was trying to detain (the other) outside? I suppose he had not yet breathed when he seized his brother’s heel;
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
In like manner before him Jacob, having taken hold of his brother’s heel, was called a supplanter
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 3
… For (to use an illustration) Jacob, at the time when he was being born, first put forth from the womb a hand, with which also he held the foot of the brother who was taking priority of him in the act of birth; and next indeed the head followed, and thereafter, at last, and as matter of course, the rest of the members:
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 19
… But just as when the whole man is in the process of being born, although he may put the hand forth first in the act of birth, yet is that hand joined and compacted together with the whole body under the head, even as also among these same patriarchs some were born
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.6
… Is there any difference, saith some one, between “hath raised up” and “hath set”? Yea indeed, the same difference as there is between “Jacob” and “Israel:” not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth:
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St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 1
… In infancy he was brought up with his parents, knowing nought else but them and his home. But when he was grown and arrived at boyhood, and was advancing in years, he could not endure to learn letters, not caring to associate with other boys; but all his desire was, as it is written of Jacob, to live a plain man at home
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… And what is wonderful, not from any change in nature do these things result, but in the coward soul itself love manifests her peculiar power; and it is much the same as if one should cause a leaden sword, not turned into steel but continuing in the nature of lead, to do the work of steel. As thus: Jacob was a “plain man , (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 61
… Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plain man, because he dwelt at home, and was free from the bustle of public life; for not without a cause hath Scripture put this, when It saith, “dwelling in a house.” (
St Augustine of Hippo † AD 430 City of God 16.37
… Lest we should think this guile of Jacob’s was fraudulent guile, instead of seeking in it the mystery of a great thing, the Scripture has predicted in the words just before, “Esau was a cunning hunter, a man of the field; and Jacob was a simple man, dwelling at home.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 39.5
… Do not wonder then that he anointed it, for Christ received His Name from “the anointing.” Now this Jacob was said in the Scripture to be “a man without guile.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.1
… so that it may be said to each of them, “Behold an Israelite indeed, in whom there is no guile,” just as holy Scripture says of Israel himself, that he was without guile.
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St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.16
… But the birthright rests only in a holy conversation and good life, to which all belong of whom that bride consists as her members which has no spot or wrinkle, or that dove that groans amid the wickedness of the many crows,—unless it be that, while Esau lost his birthright from his lust after a mess of pottage,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 47.5
… Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright. So thou hast it written,
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Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 21
… and who as the Word made flesh dwelt among us, of us this Christ is proved to be not man only, because He was the son of man, but also God, because He is the Son of God? And if by the apostle Christ is called “the first-born of every creature,”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 27
… He, therefore, that has so little solidity and strength of purpose as not to slight present sweets for future, is soon overcome. Say, how came Esau to be overcome? how came he to prefer the present pleasure to the future honor? Through want of solidity and firmness of character. (
St Augustine of Hippo † AD 430 The Confessions 7.9
15. And therefore also did I read there, that they had changed the glory of Thy incorruptible nature into idols and divers forms,—“into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things,” namely, into that Egyptian food for which Esau lost his birthright;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 114.3
… for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For ye know that it was said with this hidden meaning, “That the elder shall serve the younger.”
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Tertullian † AD 220 Scorpiace 13
But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.24
… So dear was he to his parents at home, that the one, moved by the promptness of his compliance, gave him his blessing, the other inclined towards him with tender love. In the judgment of his brother, also, he was placed first, when he thought that he ought to give up his food to his brother.
St Jerome † AD 420 The Letters of St. Jerome 39.4
… The Jews go on weeping to this day; they make bare their feet, they crouch in sackcloth, they roll in ashes. And to make their superstition complete, they follow a foolish custom of the Pharisees, and eat lentils, to show, it would seem, for what poor fare they have lost their birthright.
St Augustine of Hippo † AD 430 The Confessions 10.31
… I know that permission was granted unto Noah to eat every kind of flesh that was good for food; that Elias was fed with flesh; that John, endued with a wonderful abstinence, was not polluted by the living creatures (that is, the locusts ) which he fed on. I know, too, that Esau was deceived by a longing for lentiles,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 73.1
… But to let us know that the wrong lies not with any creature of God, but with obstinate disobedience and inordinate desire, it was not in swine’s flesh that the first man found death, but in an apple; and it was not for a fowl, but for a dish of pottage, that Esau lost his birthright.
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Sarah was dead, Hagar dismissed by God's command, perhaps also dead: therefore Abraham took another and a third wife, so that from him seed might be multiplied among the nations as well. This happened after Isaac had taken Rebecca (concerning which see the preceding chapter), and consequently after Abraham's 140th year. Allegorically, the sons of Hagar are Pagans and infidels, the sons of Keturah are heretics, who will persecute the sons of Isaac, that is the faithful and Catholics. Thus Origen, and St. Augustine, Questions LXX. NAMED KETURAH. The Hebrews, Lyra and Thomas Aquinas think this to be the same as Hagar, Keturah which is said to be קטורה Keturah, that is perfumed, because cast out from Abraham's house, she gave herself to chastity, prayer and the worship of God, whose symbol is incense and incensing. They add that Abraham, after Sarah's death, sent Isaac to bring back Hagar, or Keturah. But these are the commentaries of the Jews, which Abulensis and Cajetan refute at length. It appears that both Keturah and Hagar were handmaids, or servants of Abraham; for if they had been freeborn, they would not be called concubines in verse 6. Note: Abraham took Keturah after Sarah's death, who died in her 127th year, when Abraham was 137 years old. Being of so many years, he took Keturah, and raised six offspring from her; for Keturah was lively and fruitful. Add that God, who gave Abraham the power of generation from Sarah beyond nature, also aided the power of generation of the same from Keturah, and supplied what was lacking to him.
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From whom the Midianites were born: these therefore are the descendants of Abraham from Keturah, known to us; the others are unknown. Josephus, however, relates that they inhabited Arabia Felix, as far as the Red Sea.
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These are the names of nations and peoples who drew their origin from the sons of Dedan. Thus Vatablus, and it is evident from the Hebrew. Perhaps they were thus named from the craft of each; for Asshurim, according to St. Jerome, signifies merchants; Letushim, smiths of iron and bronze; Leummim, of many tribes and peoples, supply, possessors, or rulers. The Chaldean translator renders it, dwellers in camps, in tents and in islands.
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His son Afer gave his name to the city and region of Africa, as Alexander Polyhistor and Cleomedes teach through Josephus; although others in Solinus wish Africa to be named from Afer, son of Libys and Hercules. Some think that from these sons of Keturah were born the Brahmans, who are the wise men and as it were religious of the Indians, and are said to be Brahmans, as it were Abrahamans; whence also the Brahmans worship a certain Perabramma, as it were the most ancient of gods, who appears to be the first of their own fathers.
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Hagar and Keturah. Hence it is clear that Abraham did not neglect Hagar and Ishmael, even though he sent them away from him; but he sent them gifts from time to time. Note that these concubines were true wives (for thus they are called in verse 1 and elsewhere), but of lower rank and almost servants. Whence the primary wife was and was called mistress. Thus Abraham in Genesis chapter XI, 29, gave the name Sarai to her, that is my princess or mistress. This primary wife was taken with espousals preceding, a dowry so called and solemn rite, and she was the mother of the household, and partner with her husband in all goods, and governess of the house, and her son was the heir of the father. The concubines commonly and ordinarily had nothing of this sort; but they remained almost servants, and of servile condition. Thus Pererius and others. GIFTS. Gold, silver, garments, cattle, etc. SEPARATED, lest they contend with Isaac, and trouble him in the possession of the promised land. Again, lest their descendants with their idolatry and vices infect the descendants of Isaac. TO THE EAST COUNTRY. Note: The descendants of Ishmael bordered next upon the descendants of Isaac, toward the East. But those born from Keturah dwelt further to the East after the Ishmaelites, and therefore these are always called in Scripture the children of the East, of whom there is frequent mention. See Aram in the book Chanaan chapter III and IV.
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That is to say, Abraham died not from disease, not from any external force inflicted, but from old age, as the natural moisture, heat and strength failed. HE DIED. Abraham died after the death of Thare his father forty years, after the marriage of Isaac (which took place in the year of Abraham 140, of Isaac 40) thirty-five years, when Esau and Jacob, born from Isaac when he was sixty years old, were already fifteen years old. For although Moses relates the birth of Jacob and Esau in the following part of this chapter after the death of Abraham, yet it happened before. For Moses wished to review all the deeds of Abraham, his life and death together, and then to pursue the deeds of Isaac and Jacob individually in order. Some things therefore are joined here, although they are later deeds, which pertain to the same subject, by anticipation; and for the same reason other things are postponed, although they are earlier deeds, by hysteron proteron. Note: Abraham was born in the year 292 after the flood; he lived however 175 years; he died therefore in the year 467 after the flood. Noah truly died in the year 350 after the flood, when Abraham was 58 years old. Shem truly, the son of Noah, who was the ninth grandfather of Abraham, lived after the flood 502 years; and Shem therefore outlived Abraham by 35 years. Heber truly, the sixth grandfather of Abraham, died in the year 561 after the flood; therefore he outlived Abraham his sixth great-grandson by 94 years. Heber died therefore in the year 109 of the life of Jacob, just as Shem died when Jacob was 50 years old. Note secondly: Abraham died in the year of the world 2123, when Ishmael was 89 years old, Isaac truly 75, and he saw the sons both of Isaac two, and of Ishmael twelve, so many princes of peoples. The sons of Keturah were then about 30 years old. For Abraham took Keturah shortly after the year of his age 140, as I said. Note thirdly: From the death of Abraham until the descent of Jacob into Egypt, which took place in the year of Jacob's age 130, there elapsed 115 years; from the death truly of Abraham until the departure of Moses and the Hebrews from Egypt, there elapsed 330 years. Since therefore Moses then, in the departure of the Hebrews from Egypt, was eighty years old; hence it follows that he was born 250 years after the death of Abraham. Note fourthly: This is the period of the life of Abraham. Abraham in the year of his age 75 called forth from Chaldea by God, set out into Haran; in the year of his age 85 he took Hagar, and in 86 Ishmael was born to him; in the year 99 he was circumcised; in the same year Sodom was burned with heavenly fire; in the year 100 Isaac is born to him; in the year 105 Isaac is weaned, and Ishmael is cast out of the house; in the year 125 the immolation of Isaac took place; in the year 135 Thare dies; in the year 137 Sarah dies; in the year 140 he gives Rebecca as wife to Isaac; in the year 160 Jacob and Esau are born to him from Isaac; in the year 175 Abraham dies. IN A GOOD OLD AGE, maturely and in his proper time, whether you regard his age, or his grace; his age, because he was decrepit, and without sickness; his grace, because he departed full of merits. For, as Philo says in the book "Who is the Heir of Divine Things," a certain Prophet rightly said: to prefer to live one day with virtue, than a thousand years in the shadow of death, namely in sin and an evil life. FULL OF DAYS, satisfied with living, as the Hebrew has it, and desiring to depart. Aristotle complained that nature had granted animals five or ten centuries for living, but to man, born for such great things, a much shorter term stands. But the faithful man knows that: I know that I ascend that I may descend, to live that I may wither, that I may grow old in youth, to live that I may die, to die that I may live forever. Time flies, says Cicero, and nothing whatsoever else is the time of this life, than a course toward death, in which, as St. Augustine says, no one is permitted to stand even a little, or to go even a little more slowly. The wise man therefore who has learned throughout his whole life to live, or rather to die, knows that this body is a heavy burden for noble souls, and therefore wishes it to be restored to the earth, from which its origin is, and dust to be returned to dust, that the soul free may fly to the fathers and to the angels and to God. If Abraham, satisfied with life, desired death, being about to go to limbo, why should not a Christian desire death, being about to go to heaven? Blessed Thomas More, about to be executed, when the executioner after the custom asked pardon, gave him a kiss and a golden angel, saying: You will do me today that kindness which no mortal has done or been able to do hitherto. Hear St. Theodora running to the place of torture, and contending with the soldier, who having changed clothes had freed her from prison lest she be violated, concerning martyrdom: I did not choose you as the pledge of my death, but I desired you as the pledge of my modesty; this sentence has been passed upon me, which was passed for me. I shall certainly die innocent, lest I die guilty. Nothing here in between: today I am either guilty of your blood, or a martyr of mine, as St. Ambrose relates, book II On Virgins. HE WAS GATHERED TO HIS PEOPLE, that is to say, Abraham, like others, put off mortality, entered upon the way of all flesh, and passed from the state of the living here to the state of the fathers, dwelling in the other life. Whence from this phrase Theodoret, Cajetan, Lyra and Pererius gather, first, that the soul of man is immortal; secondly, that the souls of the dead do not live in solitude, but together and socially, as it were in a people, whether they be in heaven or in limbo, as they were in the time of Abraham; thirdly, that both of the wicked, such as Rehoboam, Ahaz and others, and of the good, it is said: He slept with his fathers; but almost only of the good and the just, such as Abraham, Isaac, Jacob, Moses, Aaron, is it said: He was gathered to his people. Fourthly, St. Augustine, Questions CCLXVIII, Tostatus and Burgensis, by people understand the society of angels, to which Abraham and other holy fathers were gathered. But more simply and properly Rupert and others, by people understand the society of just men, to which the just are gathered when dying, just as from the fields the ripe harvest is gathered and brought together into the barn. Fifthly, Burgensis notes, in the Old Testament it is read: He was gathered to his people, that is, to Heber, Noah, Abel, Seth, Adam, and others in limbo awaiting blessedness; but in the New Testament, in which pure souls soon fly to heaven, it is said: Blessed are the dead who die in the Lord, etc. Well done, good and faithful servant, enter into the joy of thy Lord. For the epitaph of Abraham see Ecclesiasticus chapter XLIV, verse 20, where it thus says: Abraham, the great father of a multitude of nations, and there was not found like unto him in glory, who kept the law of the Most High, etc. Burgensis adds that before Abraham none of the fathers descended to limbo; but Adam, Abel, Seth, Enos, Noah and all the just before Abraham first went to Purgatory, on account of their venial sins which they had committed: because, he says, of them it is said that they died; but of Abraham it is first of all said that he was gathered to his people, namely in limbo. But this is not improbable. For Abel died a Martyr, therefore he went to limbo, not to Purgatory. Thus Noah was a just and perfect man, indeed he walked with God. These and others therefore went to limbo; yet they are not said to be gathered to their people, because then there was not yet a people, and a multitude of the just in limbo; but they themselves, dying gradually, assembled and constituted this people. For when Abel was slain, there was no one in limbo, but he himself was the first to go there. Here ends the third part of Genesis, which is from the birth of Abraham to his death, in which also Pererius ends his third volume of Commentary on Genesis.
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He did good to Isaac, enriching him.
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These are the proper names of three sons of Ishmael. The Hebrews use them joined together proverbially, saying, masma, duma, vemassa. By which they wish to signify that many things are to be heard, kept silent about and endured; which the Greeks say ἀνέχου καὶ ἀπέχου. For masma in Hebrew signifies hearing, duma silence, massa forbearance. Which the Italians say: Hear, see, be silent, if thou wishest to live in peace.
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From this phrase the Hebrews gather that Ishmael, after the mocking and vexation of Isaac, when he had been cast out with Abraham's household, changed his mind and life, lived rightly, and therefore was saved. See the remarks on verse 8.
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It is a region, not of India, but situated near the desert of Sur, between Egypt, Assyria and Palestine; of which in chapter II, verse 11. The descendants therefore of Ishmael possessed all that tract, which extends from the Persian Gulf to Assyria, which today is thought to be called Cabana. BEFORE ALL HIS BRETHREN, because Ishmael dwelt among his own brothers in the midst; for he had Isaac on the west, and the sons of Keturah on the east. BEFORE ALL HIS BRETHREN HE DIED. For died, in Hebrew it is naphal, that is fell, as if to say, his brethren standing and living and seeing, Ishmael fell and died; and that somewhat prematurely, in the 137th year of his age, when other parents and brothers of his lived longer; for Isaac lived 180 years. Ishmael died after the death of Abraham in the 48th year: for he was born in the 86th year of Abraham. But Abraham lived in all 175 years. Others thus explain it, fell, namely his lot, as if to say, Ishmael dwelt among his brothers, as the Septuagint, the Chaldean and the Arabic versions render it. But no mention of a lot is made here. Whence Pagninus renders it, and he died.
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That is, Bethuel was a Syrian, sprung from that part of Syria which is called Mesopotamia. Concerning which note first: Syrian in Hebrew is called ארמי Arammi, as if you were to say Armenian; and Syria is called Aram, as if you were to say Armenia. It appears therefore from this Hebrew word that Syria, extending very widely, as I shall presently say, was formerly called Armenia, from Aram the son of Sem, grandson of Noah, Gen. x. Secondly, Syria among the ancients extended far and wide, and embraced many regions, distinguished by various designations, as is evident from II Kings cap. x, vers. 6 and 8. First indeed, the region in which Damascus is situated is called ארם דמשק Aram Dammesec, Syria of Damascus. Secondly, Syria in which Zoba is situated is called Aram, or Syria of Zoba. But it is that which lies between Lebanon and Anti-Lebanon, and from the corrupted Hebrew word Zoba, Hollow Syria, and by the Greeks Coele, on account of the plain depressed by the declivity of the mountains (which in Hebrew sounds Zoba), it was called. Thirdly, ארם נחרים Aram naharaim, that is Syria of two rivers, is Mesopotamia, which is also called interamnis, because it is situated between the Euphrates and the Tigris. The same is called ארם פדן Aram padan, as if you were to say, Syria of the plain. For Padan in the Ishmaelite language signifies a field, or a plain region. Whence also the most noble river of Italy, the Padus, is so called, because it flows for a long time through level regions. Thus Bethuel here is called a Syrian, because he was Mesopotamian, namely sprung from Haran, a city of Mesopotamia. Fourthly, there is Syria of Maacha; thus called from Maacha, son of Nahor by Reuma his wife, Gen. cap. XXII, vers. ult.
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In Hebrew it is יעתר iethar, that is, he prayed much and earnestly, with a gentle and sweet prayer, lovingly soothing God. Whence St. Chrysostom holds that Isaac prayed for twenty years to remove the barrenness of Rebecca, and finally obtained it in the twentieth year; for Isaac took Rebecca in the fortieth year of his age, and finally in the sixtieth year begat Jacob and Esau from her. So that we also, says he himself in homil. 49, emulating the just man, should be constant in divine prayers, if we should ever ask anything from God. For if that just man, endowed with such virtue, and having such great favor with God, displayed such constancy and zeal, continually praying to God, so that Rebecca's barrenness was removed: what shall we say, we who are weighed down by such heavy burdens of sins; but also if we should exhibit some effort and diligence for a short time, we grow sluggish and shrink back, unless we are immediately heard, etc. Note. The holy women Sarah and Rebecca (as also Rachel and Anna) God willed to be barren for a time, in order to teach us that that blessed seed, namely Christ, from Sarah and Rebecca (as also most holy men, Joseph from Rachel, Samuel from Anna) was born not by the powers of nature, but from the mere gift of God, by miracle, and given to the world. Thus St. Chrysostom. God had therefore determined that Jacob and Christ should be born from Rebecca, but not except through secondary causes and by obtaining it through the prayers of Isaac.
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The Septuagint translates it as ἐσκίρτων, which St. Ambrose translates as exulted; St. Augustine, were eager; in Hebrew it is יתרצצו iitrotsetsu: which St. Jerome translates as kicked; Aquila, were broken; Symmachus, ἐπάλαιον, that is struggled together, as wrestlers. These boys therefore shook one another, thrust and pressed against each other, while each was eager and strove to be the first to come forth from the womb of the mother and be born, so as to be the firstborn. Note: This contest, and this struggle of the little ones Jacob and Esau, was made not by the force of nature, but by the will of God, as a presage that Jacob and Esau, being born, would struggle and contend with one another concerning the birthright and primacy, as appears in verse 23. Whence Jacob held the heel of Esau, as if wishing to supplant him so that he would not come forth first from the womb. Thus Rupertus: The bearing of each, he says, shows who was the prince of the struggle within, namely Esau struck by Jacob as if fleeing, and he holding the foot in his hand, presents the appearance of one pursuing and striking the back of the vanquished. And he adds allegorically that by this struggle of Jacob and Esau, the struggle of Christians with Jews is signified. The Historia Scholastica, and St. Ambrose, book IV On Faith, chapter IV, and St. Augustine cited by Dionysius the Carthusian (yet thus far I have found nothing of the sort in St. Augustine) think that this collision was similar to the exultation of John the Baptist in the womb of his mother, and therefore both Jacob and John the Baptist were sanctified in the womb of the mother. They confirm this from the fact that the Apostle in Romans IX asserts that God loved Jacob before he had done anything good, and when he was still in the womb of his mother. But in the same way it would have to be said that Esau was sanctified in the womb. Therefore the exultation of St. John was one thing, the collision and struggle of Jacob and Esau another, and the mind of the Apostle is also another, as I said in Romans IX. This opinion of theirs therefore lacks foundation, and appears to be asserted rashly. Thus the lives and deeds of illustrious men have often been presignified by omens and portents. Socrates saw in a dream a swan chick in his lap growing feathers, which immediately upon spreading its wings flew high and uttered most sweet songs: this was indeed Plato, the disciple of Socrates, who shone forth among philosophers in wisdom and eloquence. Whence the next day when Plato was commended to Socrates by his father: This is, he said, the swan which I saw. Laertius is witness in his life of Plato. The mother of St. Dominic, being pregnant, seemed to herself in sleep to contain in her womb a whelp bearing a torch in its mouth, by which, when brought forth into the light, he would set the whole world on fire. By which dream it was signified that St. Dominic would inflame men with the splendor of sanctity and doctrine throughout the whole world. St. Thomas Aquinas, still an infant, turning over a page, indeed eating it, signified how studious he would be when grown to adulthood. From the mouth of St. Ephrem as a boy a vine was seen by his parents to come forth, which would fill the whole region round about, signifying how much his doctrine and virtue would spread. AND SHE WENT TO CONSULT THE LORD on Mount Moriah through Melchizedek. Thus Eusebius, Gennadius, Theodoret and Diodorus. So also Chrysostom in homily 50 says that Rebecca consulted God through a priest, and received an answer from God through him. Whence he adds: See how great was the dignity of priests even then. Secondly, the Paraphrast of Jerusalem, and the Hebrews translate: She went to seek mercy in the house where Shem preached. For Shem, the son of Noah, was still living: for he died when Jacob was fifty years old. Moreover the Hebrews think that Melchizedek was Shem: and thus this exposition of theirs would coincide with the first of Eusebius. Thirdly, most easily and plainly Theodoret, Diodorus and Procopius think that Rebecca, being troubled in mind, went to a neighboring and domestic altar, and there prayed to God, who answered through an angel what follows: Two nations are in thy womb, and the greater shall serve the lesser. From which Rebecca understood that Jacob would be preferred to Esau, and to him the birthright and paternal blessing.
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TWO NATIONS,—two sons, who will be fathers and heads of two nations, namely the Jews and the Edomites, adversaries to each other. See Amos 1, verse 11. THE GREATER SHALL SERVE THE LESSER.—The firstborn Esau shall serve the younger Jacob, not in his own person (for we read this never happened anywhere, indeed rather Jacob submitted himself to Esau), but in his posterity. For the Jews, posterity of Jacob, alone as it were heirs of Abraham possessed the promised land of Canaan, and enriched by the benefits of God, were served by the Edomites, posterity of Esau, in the time of David and Solomon, as is evident from II Kings chapter viii; and although afterwards they shook off the yoke, yet again they were subjugated by Hyrcanus, received circumcision, and coalesced into one nation with the Jews, as testified by Josephus, book XIV of the Antiquities, chapter xvii. Whence Pliny and others frequently confuse the Edomites with the Jews. Allegorically, the Jews, although they are more ancient, shall be served and put aside in the Church, in grace and salvation by Christians, just as the old law served the new, Rom. chapter ix, verse 10. Tropologically, evil tyrants serve good Martyrs, because by their persecution, crosses and torments they prepare and fashion for them eternal crowns. Add that often the wicked shall be subjected to the good in this life: but certainly, and always they shall be subjected to them after the day of judgment; for then the just shall judge nations, and shall have dominion over peoples. Thus St. Augustine, sermon 78. Secondly, in the just the greater serves the lesser, that is, the flesh serves the spirit, and vices yield to virtues, says Origen. Tropologically, Esau represents the wicked, on account of twelve analogies, says Pererius. The first is, Esau was prior and more honorable among men, but Jacob before God: thus the wicked in this life excel the good in nature, talent, prudence, nobility, strength, beauty, riches, are honored by men, whereas before God they are inglorious and ignoble; the contrary is altogether true in the good. The second is, that the greater shall serve the lesser; thus indeed the wicked in this world appear to rule over the good, but in reality they serve them, and their glory and crowns, as I have said. The third, the collision of Jacob and Esau signifies the struggle and continual fight, which is between the wicked and the good. The fourth, Esau goes out first, but Jacob holds his heel: thus the beginnings of the impious are joyful and prosperous, but their ends are sorrowful and disastrous in eternity. The fifth, Esau was altogether hairy, which signified his rough manners, fierce spirit, cunning talent, lustful affection: such are the impious. The sixth, Esau was a hunter and farmer: thus the impious are wholly intent upon the earth and earthly goods. The seventh, Esau sold his birthright for vile lentils: thus the impious exchange the right of adoption as sons of God, and the hope of eternal life for the vilest goods. The eighth, Esau made light of this loss of his: thus the reprobate make nothing of the loss of divine grace, and heavenly glory. The ninth, Esau taking wives of the Canaanites grievously offended his parents: thus the wicked, while they cleave to wicked companions, grievously offend God and the Church. The tenth, Esau finally felt his evils and losses, and groaned, wept, repented, but his repentance was vain and empty: the reprobate perform a similar repentance Wisdom v. The eleventh, Esau hated Jacob, and persecuted him: thus the wicked persecute the good. The twelfth, Isaac loved Esau, because he ate of his venison; but Rebecca loved Jacob simply and absolutely, because he was good and holy: thus the wicked are not to be loved except in a certain respect, because their artificial works, and bodily inventions are useful to the commonwealth; but the elect and holy, as they are great and honored before God, are to be loved and honored simply.
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Infants are usually born hairless; but Esau was born hairy over his whole body, by God's will, so that his wild and rough nature, character and future life might be foreshadowed. Esau therefore, being born, seemed not so much an infant as a perfect man by his hairiness and hirsuteness, and from this he was called Esau, as if asui, that is, made perfect and perfect: for he was hairy like a perfect man; secondly, from this also he was called Seir, that is, hairy. Thirdly, he was called Edom, that is, red, both from the red colour, and more properly from the red cooking, for which he sold his birthright to Jacob, as is evident from verse 30. Thus St. Jerome in Abdias, Cajetan, Oleaster, and Pererius. Again St. Jerome in Amos chapter ii, verse 9: From whose (oak's) name Philo, a most eloquent man of the Hebrews, thinks Esau is called droinon, that is, oaken and robust, although Esau can also be understood as noema, that is, a work, so that it may be referred to evil deeds. But I do not see how Esau is derived from oak; for oak in Hebrew is called ela, not Esau, unless perhaps Philo derives Esau from it. AND IMMEDIATELY THE OTHER CAME FORTH, HOLDING HIS BROTHER'S HEEL IN HIS HAND. — The situation was as if he wished to go before, or to come forth from the womb together with his brother, as if before him, or certainly striving with him to seize the right of the birthright. This was done not naturally, but by God's will and disposition. See the remarks on verse 22. AND FOR THIS REASON HIS FATHER ISAAC, WHOSE DUTY IT WAS TO GIVE A NAME TO HIS OFFSPRING, CALLED HIM JACOB. — For Jacob is the same as supplanter, as is evident from chapter xxvii, verse 36, or one holding the heel. (For ekeb means heel), and thus deceiving and supplanting. Eucherius has an allegory, book II, chapter xlvi, namely that Jacob is Christ, who supplanted Esau, that is, the Jews.
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The Septuagint has agroikos, that is, rustic; in Hebrew it is, Esau was a man of the field, that is, he was occupied assiduously and willingly in the field, far from the city, rarely at home, dwelling almost always in the fields. A SIMPLE MAN. — In Hebrew it is tam, which the Septuagint translates as aplastos, that is, not feigned, as if you were to say, without artifice and deceit; Symmachus translates it as atomos, that is, without blame; Aquila, aplous, that is, not double, but simple; properly tam is the same as upright, innocent, whole, perfect; for the root tamam means to perfect, to complete. A simple man therefore is a man whole, who applies himself to one God and virtue, not wandering hither and thither through many forbidden and illicit paths. Thus Job is called a simple man. And so this simplicity is opposed not to prudence, but to deceit and falsehood; and this simplicity is truth, purity, sincerity and innocence of mind, free from and unmixed with falsehood, simulation and sin, as St. Chrysostom says. Thus Cicero, book II of De Finibus: We love, he says, what is true, that is, faithful, simple, constant; then we hate what is vain, false, deceptive, such as fraud, perjury, malice, injury. By this simplicity Jacob obtained from God all prosperity, so that this emblem is deservedly attributed to him: Prudent simplicity, dense felicity. HE DWELT IN TENTS, — he kept himself at home. Thus the Septuagint. For the houses of the ancient patriarchs especially were tents, or tabernacles, as if to say, Jacob at home devoted himself to a quiet life, to domestic duties and the cultivation of his mind. Thus Cajetan. Rightly did Hesiod say: It is better to be at home, but it is harmful to wander abroad. The Hebrews, according to Lyra, understand by tents the schools, which Jacob frequented to learn wisdom and the fear of God. One, they say, was the school of Melchizedek or Shem, the second of Heber, the third of Abraham. Whence the Chaldean translates: Jacob was a whole man and a minister (hearer) of the house of doctrine, which is nothing other than a school. If these things are true, see how ancient schools and gymnasia are. Such was also in the time of Joshua chapter xv, verse 15, Cariat Sepher, that is, the city of letters, as if you were to say, an Academy. See concerning the antiquity and origin of individual Academies, Middendorp. Tropologically St. Gregory, book V of Morals, chapter vii: The pious, he says, withdraw themselves from distractions to the secrets of the mind, and there rest as if in the bosom of tranquility; these are the tents of the pious.
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Because Jacob was quieter, more placid, more gentle than Esau, and because Rebecca had heard from God in verse 23 that he was to be preferred to his elder brother.
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Of lentils, as is evident from verse 34. This was Egyptian lentil, as St. Augustine says in Psalm XLVI, which is savory and pleasant, as testified by Athenaeus book IV, and Gellius book XVII, chapter viii. This food is called pottage because it was made in the manner of puls: for just as puls is made from rice, peas, beans, so also from lentils. Add that any relish is called pottage: for the first food of the ancients, even of the Latins, was puls, as testified by Pliny book XVIII, chapter viii; whence the ancient Romans are called puls-eaters: from this any food came to be called pottage.
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Pleasantly reddening, perhaps because it was tinted with saffron, coriander or a similar seasoning; for thus Zeno ordered grains of coriander, which are reddish, to be mixed with Alexandrian lentils. The Hebrew words indicate the excessive greed and gluttony of Esau: for they have: Cover me, bury me, fill me, with this red, red stuff. For the more learned Hebrews, haliteni, derive it from the root ata, which signifies to cover and to bury. EDOM,—that is, red, ruddy, blood-colored, as I said in verse 25.
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Sell to me thy birthright, that is, the right of thy primogeniture. It is asked here first, what the right of the firstborn was in the law of nature. I answer that it was fourfold. First, it was that the firstborn was the prince of his brothers, and as it were their father and lord, so that his brothers would bow down before him, as is evident in chapter xxvii, verse 29, and chapters xxxii and xxxiii; for the firstborn succeeded to the patriarchal dignity. And this is what Isidore of Pelusium says in the Catena, that the firstborn succeeded to the kingdom and to the patriarchal dignity. Second, it was that in the division of the paternal inheritance, each brother received a single portion, but the firstborn received two portions, as is evident in Deuteronomy xxi, 17. Thus Theodoret. Third, it was that after the flood, the firstborn was the priest of the family; whence also in the law of Moses, the Levites, in place of all the firstborn of Israel, were chosen for the priesthood, Numbers III, verse 12. Again, the firstborn succeeded their parents in the pontificate, as is evident in Numbers xx, 28. Thus St. Jerome, Rupert, Tostatus and Eucherius in chapter xliv. Wherefore the Hebrews, and from them Eucherius, explain it thus: Sell me thy birthright, that is, sell me thy priestly vestment (and consequently the priesthood itself), with which the firstborn, after the manner, clothed as it were priests, are accustomed to offer victims to God: and they add that Rebecca clothed Jacob in this vestment, when he himself stole from his brother Esau his father's blessing, Genesis xxvii, 15. Yet this right of priesthood was granted to some who were not firstborn, such as Abraham, and that by a singular disposition and election of God: because Abraham was faithful, and the father of the faithful, whereas his other brothers appear to have been unfaithful and idolaters. Fourth, it was that the father, when dying, blessed the firstborn in a particular manner, as is evident in chapter xxvii, verse 4: which blessing was then held in great esteem, and was often of great value and efficacy with God. Abuensis and Lipomanus add that the firstborn in solemn festivals and public banquets was accustomed to bless his brothers and nephews, as his juniors. Yet this is nowhere expressly stated. It is asked secondly, whether Esau sinned in selling, and Jacob in buying, the right of primogeniture. Note: The right of primogeniture was primarily temporal: for it was a right of preeminence among brothers, and a right to a double portion of the inheritance. Secondarily, however, it had annexed to it a spiritual right, namely the right of priesthood, and the right to the father's blessing. Cajetan thinks that Esau sinned only through gluttony, and that he sold the primogeniture only insofar as it was something temporal, just as now someone might lawfully sell a consecrated chalice, if he sells the chalice for as much as it is worth in itself, and does not demand more on account of its consecration. You will say, how then does the Apostle, in Hebrews chapter XII, verse 16, call Esau profane? Cajetan answers, because Esau was materially profane, selling for so vile a price the primogeniture, to which so sacred a thing was annexed, which he himself held in contempt, just as he would be profane and called profane who sold a consecrated chalice for some delicate morsel. But I say first: Esau sinned first through gluttony; second, through contempt of sacred things, because he sold the primogeniture, to which the right of priesthood was annexed, for so vile a food; third, he appears to have sinned through simony, because he sold the whole right of primogeniture, and consequently the right of priesthood, which was spiritual; for this reason indeed he is called profane by the Apostle in Hebrews xii: for no one is properly and formally profane except he who violates and profanes a sacred thing by selling or defiling it. Esau sinned, therefore, because he preferred his belly to virtue, food to honor, gluttony to priesthood and blessing. I say secondly: Jacob, in buying the right of primogeniture from Esau, did not sin. First, because he intended only to buy the primary right of primogeniture, which was temporal and saleable; just as a field can be sold and bought, to which the right of patronage is annexed, says Lipomanus. You will say: At least Jacob sinned through injustice, because he bought so great a thing for so vile a price. I answer, that he did not sin, because Esau, willing and knowing, wished to sell so great a thing for a vile price, because he despised it, as is evident in verse 34. But to one willing and knowing, nay, to one squandering and despising his own thing, no injustice is done. Second, Jacob did not sin by buying this right; because taught by his mother, he knew that this right by God's disposition and gift belonged to him, and had been transferred from Esau to him. For Rebecca had heard this from an angel, verse 23. Again, she herself indicated this same thing to Jacob, as is sufficiently gathered from the fact that, when she, chapter xxvii, boldly urged Jacob to seize the blessing from his brother, Jacob did not excuse himself on the ground of injustice, as if this blessing were owed not to him, but to his brother, as the firstborn; which he would certainly have done, unless he had known the contrary from his mother's teaching: for he was a just man, and of a fearful conscience; but he only objected to the danger of his father's indignation, if his father should discover his deception. Moreover, this revelation of God, disposition and transfer of the birthright from Esau to Jacob, neither Jacob, nor Rebecca dared to reveal hitherto, either to Esau himself, fearing his indignation, or to Isaac himself, lest they afflict him with sorrow: for Isaac loved Esau alone. Now therefore Jacob, having seized the opportunity of vindicating and confirming his right, through the voluntary cession of his brother, on account of the red pottage, given to him by his brother on this condition, did not neglect it, but accepted it. Jacob therefore did not properly buy his brother's thing here, but by cunning wrested his own thing from an unjust possessor. Whence what he says, Sell, is the same as give, hand over, nay, restore my right owed to me. See Cajetan, II II, Question C, article 4.
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Esau pretended necessity for his greed and gluttony: for that gluttony and contempt of the birthright caused him to sin is plain from verse 34. For there is no doubt that in so rich a house of Isaac, the son Esau could have had bread, meat and other foods to eat. The fragrance therefore, color and desire of the lentils, which Jacob had cooked, was so great in Esau, that he said he would die, unless it were given to him immediately. Thus Cajetan and Pererius. See concerning the species and harms of gluttony St. Gregory, XXX Morals, chapter xxvii.
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That you cede to me the right of the birthright, and permit me to enjoy it peacefully.
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Note the obstinacy and impenitence of Esau; second, the perfidy and perjury of the same: for this reason he made light of having sold this right, because he did not intend in his mind to keep his contract, here confirmed by oath. Whence in fact without any scruple, he wished to claim this right for himself in reality, just as if he had not alienated it, nor ceded it to Jacob. Tropologically, more profane and vile than Esau are sinners, who for vile food, or the allurement of vanity and honor offend God. And so to the devil, they sell not only the soul, but also God's grace and the right to heavenly inheritance: for this is the right of the birthright of Christ and Christians, which Christ the only-begotten procured for them by his death and blood, and in baptism, inserting them into himself, sealed them. Rightly therefore the Wise Man says in Proverbs vi, 26: The price of a harlot is scarce one loaf of bread, but the woman taketh the precious soul of a man. Again, Antonius in the Melissa, part I, sermon 16: The demon, he says, says: give me the present, to God the future; to me youth, to God old age; to me pleasures, to him a useless body. O what danger threatens you, what unexpected falls impend! Wherefore St. Chrysostom, homily 50: Hearing these things, he says, let us learn never to neglect the gifts given to us by God, nor to lose great things for small and vile ones. Why, tell me, with the kingdom of heaven proposed, and those ineffable goods, do we thus rage into the desire of riches, and prefer momentary things and those which often do not last even until evening, to things perpetual and ever-lasting? And what could be worse than this madness? When indeed we are deprived of those on account of excessive love of these, and can never enjoy these purely.
Machine translation from the Latin, not reviewed.
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v. 4 « Abraham vero aliam duxit uxorem nomine Ceturam ». Tota haec genealogia repetitur 1 Par. 1,32 sqq. Cetura sonat incensum , nomen aptum mulieri : at ridicule coniicit Sprenger (cf. Dillm.) , Ceturam affictam esse ut matrem tribuum, quae incensum divenderint. LXX scribunt Xecco0ga , aesi nomini aliquid cum Hethitis esset commune.
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v. 9 « Quae peperit ei Zamram et Iecsan et Madan et Madian et lesboc et Sue ».
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v. 3 « Iecsan quoque genwust Saba et Dadan. Filii Dadan fuere Assurim et Latusim et Loomim ».
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v. & « At vero ez Madian ortus est Epha et Opher et Henoch et Abida et Eldaa. Omnes hi filii Ceturae ». Fortasse verum est, quod ait Ios., hos « occupasse Troglodyticam et regionem Arabiae Felicis, quatenus ad Rubrum Mare protenditur ». Sed, quae addit ex Cleodemo Iudaeo certe falsa sunt. De Saba et Dadan iam dictum est. Cf. Schrader. Frequens in s. scriplura Madianitarum mentio, licet fortasse ea gens non tota ex Abraham ortum duxerit, uti etiam Saba et Dadan. Habitabant prope montem Horeb Ex. 3,1; 17,6; 18,5, itemque Moabitarum erant finitimi Num. 31. Gen. 37,25 sqq. etiam Ismaelitae appellantur, cum qua gente intima eis videtur fuisse necessitas. Ad Sue cf. Iob 2,11. Ad Epha cf. Is. 60,6; quam tribum censent esse eandem atque Chaiapa vel Cbaipa, quae in textibus euneiformibus frequenter in Arabia septentrionali recensetur. Alia vide apud Km., Dillm. : habent ea praeter meras nominum assonantias vix quidquam.
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v. 5 « Deditque Abraham cuncta, quae possederat , Isaac »;
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v. 6 « filiis autem concubinarum largitus est munera » (cf. 20,15) « et scparavit eos ab Isaac filio suo, dum adhuc ipse viveret, ad plagam orientalem ». Hebr. : orientem versus, in regionem Qedem seu Arabiam ; et nota Sam. legere mo1p, cf. v. 15 : illuc eos secedere iussit, « ne cum Isaac contenderent eumque in terrae promissae possessione turbarent » (Menoch.). Id autem fecit dum adhuc ipse viveret, ergo auctoritate paterna, quae in dubium vocari aut ignorari haud posee impune. Miratur Di/lIn. dona data etiam Ismaeli, qui 21,20 sq. domo paterna excesserit, hincque diversos subodoratur auctores. At, num patrem nunquam invisit Ismael? num inimici fuere pater et filius? Funeri certe interfuit Ismael.
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v. 1 « Fuerunt autem dies vitae Abrahae centum septuaginta quinque anni ». Esau et Iacob eo superstite nati sunt (Per.).
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v. 8 « Et deficiens mortuus est in senectute bona provectaeque aetatis et plenus dierum », — a2! praeter Hebr. Chald. habent. omnes — « congregatusque est ad populum suum ». « Hoc non potest intelligi de corpore, quod cum suis in patria sepultum non est : intelligendum ergo de ànima, quae post mortem superstes et immortalis » (Menoch. ). Cf. 15,15.
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v. 9 « Et sepelierunt eum Isaac et Ismael filii sui in spelunca duplici » Seu Machpelah, « quae sita est in agro Ephron fili e Hethaei , e regione Mambre »,
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v. 10 « quem emerat a filiis Heth; 15 sepultus est ipse el Sara uxor eius ».
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v. 11 « Et post obitum illius "" nedizit Deus Isaac filio eius, qui habitabat iuxta puteum nomine Viventis et Videntis ». v. 11 : « Benedixit Deus Isaac, deprecatusque est pro Rebecca, quae erat sterilis ». Porro in illis versibus 19 sq. aetas adscripta et fobma T'«1 priorum genealogiarum ritum imitantur : quarum videlicet narrator oppido gnarus stilum est imitatus. Ubi recolas, quae de genealogiarum origine disputabamus, eas non ab uno aliquo auctore esse contextas, sed sponte crevisse, singulis generationibus nova addentibus nomina et annos, expressionibus perseverantibus iisdem. Generationes Isaac vix fata Isaac enarrant, totae sunt in Iacob et Esau fatis pandendis. Vel prima pericope geminorum nativitatem describit et praecox dissidium.
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Arg. — Novas incipere Generationes patet cum titulo Hae sunt generationes Ismael, tum structura aliis generationibus, imprimis Generalionibus Esau affini. Cf. ad titulum
25:13
v. 13 « in vocabulis et generationibus suis » et cum altera clausula
25:14
v. 1& « Masma quoque et Duma et Massa »,
25:15
v. 15 « Hadar et Thema et lethur et Naphis et Cedma ». Cf. 1 Par. 1,28 sqq. De his plura novimus, quam de filiis Ceturae. Nabaioth (Gen. 36,3; Is. 60,7) et Cedar (Cant. 1,4 vel hebr. 5; Is. 21,16 etc.), gregibus abundantes et tentoriis conspicui, in textibus cuneiformibus recurrunt ut Nabaitai et Kadru, apud auctores antiquos ut Nabataei et Cedrei. Adbeel est Idibi' il vel Idiba' il cuneiformium. Nomina Mabsam et Masma habentur etiam 1 Par, 4,25, Habes Duma tribus Iuda Ios. 15,52; alteram Idumaeae Is. 21,11 : sed hae non pertinent huc. Alia etiam loca hodie similia nomina habent, unde caute procedendum interpreti. Cum Massa conferunt Mas cuneiformium, nomen tribus in septentrionali parte Arabiae. Pro Hader legunt Sam. Chald. et 1 Par. 1,30 Hadad, initio vocis item legitur modo ri, modo n. Thema Is. 21,14 cum Dedan, Ier. 25,23 cum Dedan et Buz recensetur (cf. Iob 6,19); apud Assyros Timai, qui cum Mas citantur. De quibusdam nominibus similibus cf. Dillm. lethur sunt Ituraei, qui 1 Par. 5,19 sq. cum Naphis recensentur et incolebant Libanum et Antilibanum et ad meridiem Damasci.
25:16
v. 13 secundarium 36,10 « Et haec nomina filiorum eius ». « Primogenitus » item effertur 10,15; 22, 21. Cum clausula v. 16 « Isti sunt filii Ismaelis » , cf. 36,19 clausulam « Isti sunt filii Esau ». Cum v. 16 « haec nomina per castella et oppida eorum », cf. 36,40 « Haec ergo nomina ducum Esau in cognationibus et locis et vocabulis suis ». Cum « principum » appellatione v. 16 cf. « ducum » nomen 36,19.40. Tandem cum sedium descriptione v. 18 cf. 36,8. 43. v. 16 « Ist sunt filii Ismaelis, et haec nomina per castella et oppida. eorum », per pagos apertos (Lev. 25,31) et tabernaculorum casira mobilia (Ez. 25,8) , « duodecim principes tribuum suarum ». v. A « Et facti sunt anni vitae Ismaelis centum triginta septem, deficiensque mortuus est et appositus ad populum suum ». Ex qua expressione audacius inferebat 7ost., salutem consecutum esse Ismaelem. Pro 127 Sam. 27, et consentiunt reliqui.
25:18
v. 18 « Habitavit autem » — Hebr. Sam. Chald. Syr. : habitaverunt — « ab Hevila usque Sur, quae respicit Aegyptum introeuntibus Assyrios ». Si Hevila sit idem locus, uti 10,29, tum quaerendus erit in interiore Arabia, potius meridiem versus. Verte : usque ad murum, qui est ad introitum Aegyp- &, s; pergas Assyriam versus. Et cf. quae diximus ad 1 Reg. 15,7. « Coram cunctis fratribus suis obiit ». 523 h. l. (cf. Iud. 7,12) cum LXX Chald. Syr. vertendum est havitavit * etenim sedes hoc versu describuntur, mors v. 17 absolvebatur. De morte nonnisi violenta 952 scribitur. Hier. mortem interpretatus, cogitur asserere « fratres pro filiis appellari » : at, ubi de universae gentis protoparente agitur, num potest eius progenies fratres appellari? Ergo intelligendi erunt Ismaelis veri fratres e Sara et Cetura : at primum fratrum obiisse, apud Hebraeos maledictionis genus quoddam censebatur. Verba sunt impletio prophetiae 16,12 (Vat.) : « e regione universorum fratrum suorum figet tabernacula ». Ultra fines reliquorum omnium proprios fines nactus est, eosque latissime patentes. | Concedamus, 25,19 sq. ab auctore Genesis videri narrationi primum individuae inserta, quo et titulus reliquis Generationibus correspondens introduceretur, et post intextas Generationes Ismael, quae de Isaac nativitate et nuptiis ante fuerint relata, compendio resumerentur. Narrationem pridem continuam (cf. p. 41) videtur etiam Ephr. agnovisse, v. 21 immediate iungens
25:19
v. 19 « Hae sunt generationes Ismael filii Abrahae, quem peperit ei Agar Aegyptia, famula Sarae », v. 18 « et haec nomina filiorum eius in vocabulis ». — Hebr. nominibus — « [et] generationibus suis ». Constructio est sane nonnihil pleonastica. Drus. : per nomina secundum generationes suas seu aetatem, 1. e. nomina ordine aetatis recen- sentur; cf. vocem « primogenitus » illico nomini Nabaioth adscriptam. Posset intelligi constructio e duabus confusa : Hae sunt generationes secundum nomina; haec sunt nomina secundum generationes. « Primogenitus Ismaelis Nabaioth, |deinde| Cedar et Adbeel et Mabsam », v. 19 « Hae [quoque] sunt generationes Isaac filii. Abraham : Abraham genuit Isaac ». Palris nomen secus (5,1; 6,9; 11,10. 27; 36, 1; 31,1 sq.) non adscribitur. Adscribitur tamen in titulo Generationum Ismael v. 12, cui noster hic titulus conformatur : utrobique habetur fili Abraham. Et sicut ibi matris nomen additur, quae, cum famula Sarae esset, genuit filium aetate quidem maiorem sed dignitate inferiorem , ita h. 1. patrisrursum generatio commemoratur Abraham genuit Isaac, cuius sc. Isaac filius praedicatur xaz' à£oyjv.
25:20
v. 20 « Qui cum quadraginta esset annorum, duxit uxorem Rebeccam filiam Bathuelis Syri de Mesopotamia, sororem Laban » Syri. Bathuelis origo 22,90 sqq. genealogice tantum describebatur ; hic et in sequentibus Bathuel, itemque Laban filius eius, describuntur secundum regionem, quo e pristinis in Chaldaea sedibus migraverant, Padan Aram, quam esse regionem circa urbem Haran ostendit 27,43. Cum padanu assyrice designet campum (Schrader KAT II. p. 295), Padan Aram videtur vertendum campus, planities, regio Aramaeorum. Quae explanatio vix non cerífa evadit ex Os. 12,12 (13), ubi Iacob dicitur fugisse « in regionem Syriae », QW nm" (Kn.). Cumque Bathuel origine certe fuerit Arphaxadaeus, ergo dicitur Aramaeus a regione, ubi sedem fixerat ( Ew. I. 491). Vide, quae diximus in Introd. p. 32.
25:21
v. 294 « Deprecatusque est Isaac Dominum pro uxore sua, eo quod esset sterilis ». Viginti annis (v. 26) sterilem expertus est perseveravitque in oratione ( Chrys.) : « Quando igitur videris virum et mulierém virtuti deditos carere prole, quando videris pios et religionis studiosos non habere liberos, ne tribuas hoc peccatis. Multae enim divinae dispensationis rationes nobis sunt ignotae ». Eiusmodi autem apud messiae maiores ideo factum esse providente Deo, monet Theodo(., quo foecunditas non naturae tribueretur, sed divino favori. « Qui exaudivit eum et dedit conceptum Rebeccae ».
25:22
v. 99, « Sed collidebantur in utero eius parvuli; quae ait : Si sic [mihi futurum erat], quid [necesse fuit concipere|? » Etiam ex 27,56 inferas, Rebeccam quandoque impatientius egisse. Heór. : Si ita, quare hoc ego? Brachylogiam feliciter Vulg. explicat. Syr. : quare vivo ego? « Perrexitque , ut. consuleret Dominum », quem conceptio habitura esset effectum. Consulendi « modus non est scriptus », sapienter monet Cai. Non est necesse supponere sacerdotem aliquem adfuisse, sed adierit altare aliquod et ibi post orationem oraculum somnio BEocavent (cf. Theodoret). v. 23 « Qui » Dominus « respondens ait : Duae gentes sunt in utero tuo, et duo populi ezventre tuo diidentur, populusque populum superabit, et maior serviet minori ». Cf. Rom. 9,10. Quatuor membris duo filii annuntiantur duarum nationum futuri parentes, quae contenturae sint inter se ita, ut tandem minoris posteritas praevaleat maiori. Quo ipso praedicitur messias esse futurus de posteritate minoris.
25:24
v. 24 « Jam tempus pariendi advenerat, et ecce gemini in utero eius reperti sunt ».
25:25
v. 25 « Qui prior egressus est, rufus erat et totus in morem pellis » — pallii — « hispidus », quam vocant hypertrichosin medici. « Vocatumque est nomen eius Esau ». Postea. idem vocabatur Edom, rufus, primarie sane ob cutis colorem *3v27N, quod idem nomen postea etiam revocabat hominibus in memoriam factum v. 30, quo primogenita vendidit Esau; neque tamen alium ideo v. 30 necesse est adstruere auctorem. Porro nomen Esau durius revocant plures ad radicem arab. *atiia, « hirsutum esse », dum exstat radix *asa, « subrufum esse ». Quodsi ab hac nomen Esau repetatur, exprimet tam hoc nomen, quam nomen Edom, viri colorem. Cf. I. K. Zenner S. I., Theol. Quartalschrift, Tuebingen 1889, p. 649 sqq.). « Protinus alter egrediens plantam fratris tenebat manu, et idirco appellavit eum Iacob ». Quod nomen non solum exprimit factum naturale, cf. Os. 12,3 (^), sed simul consonat prophetice v. 23, cum apy significet supplantare.
25:26
v. 26 « Sexagenarius erat Isaac, quando nati sunt ei parvuli ». Arg. — Fratrum ingenia diversa : venator Esau, homo ferus et simplex, pastor Iacob, quietus et astutus; hic matri carior, ille patri. Pro lentis edulio ut primogeniti iura abdicet, Iacob fratri persuadet. Factum laudat Rup. : « Nec enim fratrem suum fraude circumvenit, sed cum simplicitate columbae prudentiam habens serpentis, quale habuit pretium sapienter poscenti guloso apposuit et, quod habebat ille, manifesto nomine, sine dolo, sine vi, quae iusta et legitima venditio est, vicissim flagitavit ». S. TAomam II Il'* q. 100 a. & ad 3 Iacobum excusantem secuti sunt plures. Cuius ratio est: « Ius primogeniturae debebatur Iacob ex divina electione ». At v. 23 non promittebatur ei praecise ius primogeniturae et, si promittebatur, nefas tamen erat promissa arripere ; fidendum erat Dei providentiae impleturae aliquando promissa. Ca?. non excusat. Minus etiam Esau excusari potest, nisi forte ob stultitiam.
25:27
v. 97 « Quibus adultis, factus est Esau vir gnarus venandi et homo agricola ; lacob autem vir simpler habitabat in. tabernaculis ». Duorum fratrum mox diversa apparuit indoles : ille, cui victoria praenuntiabatur, quietum vitae genus amplexus est habitans in tabernaculis, 1. e. pastorem agens (Drus.); alter audacior venationi se dedit.
25:28
v. 98 « Isaac amabat Esau eo, quod de venationibus illius vesceretur », « quae profecto amandi causa admodum exilis et levis erat » (Ber.). Et licet fortasse non profecto unica causa amandi, at tamquam causa affertur amandi prae fratre. Hebr. : quia venatio erat in ore eius, ei sapiebat. Sam. Yrs : et idem fortasse suffixum LXX Vulg. Chald. legebant. « E/ Rebecca diligebat Iacob », ob Dei de illo vaticinium (Proc.) et quod constanter penes ipsam in tabernaculo versaretur (Chrys.).
25:29
v. 29 « Cozit autem Iacob pulmentum; ad quem cum venisset Esau de agro lassus »,
25:30
v. 30 « ait - Da mih de coctione hac rufa », rufa (Hebr.), qua vocis repetitione censet Calm. viri exprimi aviditatem — « quia [oppido] lassus sum ». Radici vy5, quod est &ra5 Ae[ógevov, sensum tribuunt glutire, vorare, Sed Sam. legit vy, cui videtur sensus esse spissum esse, significatione fortasse eadem. Chald. Syr. vertunt verbo Dy, gustare, cui correspondet LXX YveUoóv ps. — LXX : dz to &yuacos zuopoU Tobtou : videtur igitur ea versio prius duorum Q'N accepisse ut cibi nomen. Eaque vocis acceptio conlirmatur ex eo, quod refert Dillm. ex T. D. Anderson, hodiedum in oriente cibi genus aliquod, quod eum. pane mmanducetur, vocari D"N. Sic in DTN" DND latet lusus verborum Hebraeis non infrequens, et clarius « Quam ob causam vocatum est nomen eius Edom ».
25:31
v. 31 « Coi dixit Iacob : Vende mihi primogenita tua ». « Primogenitura, ut aiunt Hebraei, fuit successio in dignitate patris et principatu atque honore eius, et quodauctoritatem haberet in minores » (Vat.). Obtingebat item primogenito longe maior pars bonorum 49,3.
25:32
v. 32 « J/le respondit : En morior; quid mihi proderunt primogenita? »
25:33
v. 33 « Att [acob : lura ergo mihi. lIuravit ei Esau et vendidit primogenita. » , ideo Hebr. 12,16 « profanus » appellatus.
25:34
v. 34 « Et sic accepto pane et lentis edulio, comedit et bibit » et surrexit « et abiit », quorum verborum cumulatione viri levitas describitur, « parvipendens quod primogentita vendidisset ». Arg. — Sentiebat Aug. 96,1-33 narrata accidisse ante ea, quae extremo cap. 25 narrabantur. Post narratum geminorum partum et ius primogeniturae divenditum redit narratio ad ea, quae acta sunt primis viginti (cf. 25,20. 26) post initas cum Rebecca nuptias annis, inde ad nuptias filiorum progressura. Res ita concipi omnino potest. Ergo etiam Abimelech statui potest idem, qui cap. 20 et 21, esse vir, euius princeps h. l. et 21,22 recensetur Phicol. Si supponas cap. 20 narrata locum habuisse brevi post Abrahae in Chanaanitiden adventum, cap. 26 narrata brevi post Isaac nuptias, habebis spatium sexa-- ginta circiter annorum et, si supponas Abimelech cap. 20 fuisse fere quadraginta annorum, habebis eundem cap. 26 centenarium. Dicebamus Introd. p. 31, nostrum caput fere ad instar narrationis 11,27-13,18 procedere secundum diversas peregrinationum Isaac stationes. Repetita sc. v. 1-5 divina promissione, v. 6-16 acta in Gerar narrantur, v. 17-22 acta in Valle Gerar, v. 23-33 acta 1n Bersabee. Non tamen omnes Isaaci, quod putaverim, recensentur peregrinationes, sed - eae quibus mutatorum quorumdam prope Gerar puteorum nominum ratio explicetur. Illi putei credendi sunt narratoris aevo fuisse omnibus noti; posteriori aevo nulla eorum habetur mentio. Ergo non ita recenter conscriptus est liber.: Quae extremo capiti adscribuntur de nuptiis Esau, neoterici alteri tribuunt auctori ob adseriptos aetatis annos : recole, quae diximus ad 25, 19 sq. Ceterum sapienter advertit Dillm. : « Plures utique expressiones sapiunt B, quales habentur v. 10 (ef. 20,9). 28 (cf. 21,22). 29 (cf. 21,23), speciatim rYTN Dy v. 32 (cf. 21,11. 25) et nomina v. 26. Id tamen sufficienter explicatur inde, quod ipse C prae oculis habuerit scriptum (?) B et plura ex eodem sit mutuatus ». Aliis verbis : testis £raditionis recentior quandoque loquitur verbis testium antiquiorum. Utinam hoc saepius recordarentur viri docti ! Cap. XXVI
25:1
… The one chosen was a relative: Rebecca, niece of Nahor, A.'s brother, because the patriarch, for ethnic and religious reasons, did not want a foreign woman for his son (Gen. 24). After Sarah's death, A. took another wife named Keturah (Gen. 25, 1-6), from whom were born the ancestors of various tribes dwelling to the south and southeast of Palestine, in the steppes. …
CETURA (Hebrew Qetûrah). - Second wife of Abraham (Gen. 25:1), probably a Canaanite, whom Abraham is said to have married after Sarah's death. …
25:2
By Abraham she had six sons (ibid. 25:2), the ancestors of as many tribes, among them the Midianites. …
… Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) of Theman, a region certainly Idumean (Gen. 36:11-15; Jer. 49:7), and Bildad of Shuah in northern Arabia (Gen. 25:2). But the traditions diverge; Gen. 10:23, which names 'Uš among the sons of Aram, contributed to having him sought in Syria and especially in the Hawrān.
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
… Presented as descendants of Madian, son of Abraham and Keturah (Gen. 25:2),
25:4
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
Some names of the sons of Madian (Abida, Eldaa: ibid. 25:4) have been found in Sabaeo-Minaean inscriptions, others in the toponymy of southern Arabia, and one (Epha) appears in the annals of the Assyrian king Tiglath-Pileser as designating …
25:6
… Before dying, Abraham sent them all away, with gifts, from the land destined for Isaac alone, the heir of the divine promises, and they went, in accordance with the orders they had received, to dwell toward the east (ibid. 25:6). Abraham thus took care to secure for Isaac and his descendants the uncontested dominion of their territory, and he also preserved them from a contact that could prove dangerous as …
Midian and Midianites (Hebrew Midhjān; Septuagint Μαδιάμ)
they are relegated with rich gifts toward the east ('eres qedhem: ibid. 25:6), that is, into the interior of the Syro-Arabian desert.
25:7
At 175 years A. "died in a good old age, an old man and full of years," and was buried by Isaac and Ishmael in the cave of Machpelah, beside Sarah (Gen. 25, 7-11). The memory of A. remained alive throughout all the centuries of the history of the chosen people, which inherited from him the messianic promise.
25:8
… from the body: the body returns to the earth, whence it had come (Gen. 3:19; Ps. 145:4; Eccles. 12:7); the soul, before the Redemption, was gathered to those who had previously departed this life in Sheol, as is said in the Old Testament (Gen. 15:15; 25:8; 49:29; v. LIMBO. …
… (Ps. 139, 7 ff.; Iob 26, 6). The Bible, moreover, formally affirms such survival in the well-known, most ancient phrases for indicating death: "to descend into šē'ōl"; "to be gathered to one's people"; "to return to one's fathers" (Gen. 15, 15; 25, 8, 17; 35, 29; 49, 29, 32; Num. 20, 24, 26; 27, 13; 31, 2; Deut. 31, 16; 32, 50; etc.); they evidently presuppose that something remains and survives the dissolution of the body (v. SOUL).
… negotiations for the marriage were conducted by the old and faithful steward of Abraham, Eliezer, who brought the bride to I. from Haran of Mesopotamia (Gen. 24). After the death of his father, whom I. buried in the cave of Machpelah near Mamre (cf. Gen. 25:8 ff.), he received from God a solemn confirmation of the promises made to Abraham, in almost identical words (Gen. 25:11; 26:2-5). Having no offspring, he turned to Yahweh and after 20 …
… At their death all men descend to the f. (Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; etc.) where they "are gathered to their fathers" (Gen. 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. 15:10; 48:16; 88:49; Prov. 5:5; 23:14), which lies beneath the ocean (Job 26:5) and swallows all without …
… as substance is lacking; rather, one speaks of the immortality of the "nomo," which even after bodily death has a certain life, though diminished and almost shadowy, no longer here on earth, but in še'ôl, where man "is gathered to his fathers" (e.g., Gen. 25:8). The inhabitants of še'ôl are never called népheš, nephášôth, and much less rûah, rûhôth, but néphá'îm (the "languid ones"). …
25:9
… He took an Egyptian woman as his wife, and was the father of numerous offspring, as God had promised, by grace of his father Abraham (Gen. 17, 20; 21, 13, 18). With his brother Isaac he gave burial to Abraham (Gen. 25, 9) and died at the age of 137 years (ibid. 25, 17).
… It belonged to Ephron the Hittite, and Abraham (v.) bought it as a family burial place (Gen. 23:9-19). There were buried Sarah (ibid. 23:19), Abraham (ibid. 25:9), Isaac, Rebecca, Jacob and Leah (ibid. 49:50; 50:13).
… The phrase that M. is "opposite" Hebron (ibid. 25:9; 49:30) and the designation "M. civitatem Arbe" (ibid. 35:27) led some to believe that M. was located at Hebron; however, tradition has always placed it further north.
25:11
… I. from Haran of Mesopotamia (Gen. 24). After the death of his father, whom I. buried in the cave of Machpelah near Mamre (cf. Gen. 25:8 ff.), he received from God a solemn confirmation of the promises made to Abraham, in almost identical words (Gen. 25:11; 26:2-5). Having no offspring, he turned to Yahweh and after 20 years of marriage had two twins, Esau (v.) and Jacob (v.), the second of whom supplanted the firstborn, succeeding first …
25:12
… A., obeying the Lord, separated from his first son (Gen. 21, 1-21; cf. 25, 12-16). In Philistia A. was respected and feared, and had occasion to secure for himself, by a legal transaction, the right of ownership over the well of
Agarei or Agarenes (Hebrew *Hagrî'îm*; Septuagint: Ἀγαραῖοι ὁ Ἀγαρηνοί)
… Some supposed the A. to be descendants of Hagar, from whom they would take their name; indeed the three tribes allied with the A. against the Israelites, Jethur (Itureans), Naphis and Modob, correspond quite well to the descendants of Ishmael: Jethur, Naphis and Kedmah (Gen. 25:12-15); but the aforementioned psalm distinguishes the A. from the Ishmaelites. …
He had 12 sons, presented in the Bible as the ancestors of 12 Arab tribes: Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, Kedemah (cf. Gen. 25:12 ff.). …
25:13
Cedar (Hebrew Qēdhār = "Bronzed by the Sun")
The Cedarenes are named together with the Nabateans (Gen. 25:13; 1 Chron. 1:29; Isa. 60:7). In the prophetic books the bēnē-Qédhār are the principal representatives of the Arab nomads dwelling in the desert east of the Jordan. …
Nabataeans (Greek: Nāḥāṭaṭṭo; Latin: Nabataei)
… Iud., 1, 12, 4) and St. Jerome (Quaest. in Gen., 25, 12; PL 23, 977) trace their descent from the Ishmaelite tribe of Nabaioth (Gen. 25, 13; 28, 9; 36, 3; I Par. 1, 29). The Nabātu, associated with Qidri in the Assyrian inscriptions and whom Ashurbanipal drove back into the Naḡd, may be the ancient ancestors of the …
25:14
… In the Hebrew text there follows ham-massa (Vulgate: visio), which seems to indicate that A. came from Massa, that is, from the same Transjordanian region (cf. Gen. 25:14) to which belonged Lemuel, the author of chapter 31 or of its first part. …
Lamuel (Heb. Lēmū'ēl and Lēmō'ēl; Septuagint: Ὑπὸ Θεοῦ = Lēmō'ēl)
… Massa lies between the Jordan and the Arabian desert; inhabited by Ishmaelites (Gen. 25:14; 1 Chron. 1:30); colonized from the time of Hezekiah by Israelites of the tribe of Simeon (1 Chron. 4:41 ff.). …
25:15
ITUREA. - Greek and Roman writers call Iturea the region occupied by the Itureans, a nomadic tribe descended from the Ishmaelite Jethur (Gen. 25:15), which migrated across Transjordan (1 Chron. 5:19) to the north and settled in the Beqāʾ between Lebanon and Anti-Lebanon (Strabo, XVI, 2, 20).
… Tēma'; Gr. Θαψάν). - Name of an Ishmaelite tribe (Gen. 25:15; 1 Chron. 1:30) and of the district they inhabited, in northern Arabia, on the borders of the Syrian desert and west of the Gulf of Aqaba (Isa. 21:14; Jer. 25:23).
25:17
… He took an Egyptian woman as his wife, and was the father of numerous offspring, as God had promised, by grace of his father Abraham (Gen. 17, 20; 21, 13, 18). With his brother Isaac he gave burial to Abraham (Gen. 25, 9) and died at the age of 137 years (ibid. 25, 17).
25:18
Hevila (Hebrew: Ḥāwīlāh probably from ḥōl «sand»; Septuagint: Εὐαία)
… and precious stones, where the river Phison flowed (Gen. 2:11). The name is recalled as that of a descendant of Chus the Hamite (Gen. 10:7; 1 Chron. 1:9) and of Joktan the Semite (Gen. 10:29; 1 Chron. 1:23), and in the formula "from H. as far as Sur" (Gen. 25:18; 1 Sam. 15:7).
25:19
J. was born of Isaac and Rebecca (Gen. 25, 26; 29, 23 ff.). Gen. 25, 19-50, 25 recounts the story of J.'s youth and years of migration: the struggle with his twin brother, Esau, for the birthright; the flight; the dream at Bethel; the service with Laban and …
… him a drink, gave water to his camels and invited him as a guest among her people; when asked to be Isaac's wife, she gladly consented, leaving Mesopotamia (Gen. 24:10-67). After twenty years of barrenness she gave birth to the twins Esau and Jacob (ibid. 25:19-26; cf. Rom. 9:10).
25:20
… The inhabitant of the place is called an "Aramean" (Gen. 25:20; 28:5; 31:20, 24).
25:21
… (Gen. 25:11; 26:2-5). Having no offspring, he turned to Yahweh and after 20 years of marriage had two twins, Esau (v.) and Jacob (v.), the second of whom supplanted the firstborn, succeeding first in getting him to yield the right of primogeniture (Gen. 25:21-34), and then in stealing the firstborn's blessing from the old father (Gen. 27). And although I. kept his preferences for Esau, nevertheless, once the deed was done, he recognized …
25:22
… There was some sanctuary, where the oracle was consulted (Gen. 25:22) and to whose priest tithes were paid, as at Bethel (ibid. 28:22). A vestige of the ancient priestly function of the head of family remained in the immolation of the paschal lamb …
25:24
… The birth of P. and of his brother Zerah recalls that of Esau and Jacob (Gen. 25:24-26): it would be a mistake to believe that this is a variant of the same event; the sacred author evidently intends to present two distinct historical facts. …
25:26
born 1200 years before the foundation of the Temple, fixed at 968 B.C., that is, in 2168 B.C. (cf. Gen. 21, 5; 25, 26; 47, 9; Ex. 12, 40; I Kings 6, 1). The setting of the biblical narrative about A. finds correspondence and confirmation in the information we have about the contemporary Mesopotamian East.
VII. THE PERIOD OF THE PATRIARCHS. - It comprises (according to Gen. 21:5; 25:26; 47:28) 290 years; thus for the birth of Abraham one would arrive, in the three hypotheses, respectively at the years 2168, 1945, 2040. The only synchronism that would make a more …
… Supporting this explanation is the biblical account according to which the child (the future J.) grasps "the heel" of his twin brother (Gen. 25, 26); and the other concerning the "deceits" devised by J. to obtain the birthright (Gen. 27, 36; cf. Hos. 12, 4; Jer. 9, 3). B. Jacob (Genesis, Berlin 1934, p. 544), referring to the …
25:28
… scenes of the sacrifice (v. ABRAHAM), I. sometimes appears in the act of blessing Jacob and Esau, as, for example, on a sarcophagus now in the Louvre Museum (Wilpert, Sarcofagi, p. 235, pl. 116, 1), or reclining on his bed in the act of blessing Jacob (Gen. 25:28), as in the mosaics of S. Maria Maggiore (Wilpert, Mosaiken, p. 434, pl. 11, 1); this scene was also in the basilica of S. Felice in Nola, as we learn from St. Paulinus (Carm. 27, …
25:30
EDOM (IDUMEA). - Name by which are called: 1) the adult Esau (Gen. 25, 30; 36, 19); 2) his descendants and their land (Ex. 15, 15; Num. 20, 14 ff.; Judg. 5, 4; 11, 17 f.; II Sam. 8, 14; I Kings 9, 26; 11, 14 ff.; II Kings 3, 8 f.; 8, 20-22, etc.). …
… In the same way his other name "Edom" (Gen. 25, 30) is interpreted, which in Hebrew ('édhōn) means precisely "reddish" (= 'adhnōn).
25:31
… For this right (Heb. bēkhōrōth) cf. Gen. 25:31-34; 27:36; 43:33, etc.; Hebr. 12:16: τὰ πρωτοτόκια. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.