7 These are the days of the years of Abraham’s life which he lived: one hundred seventy-five years.
8 Abraham gave up his spirit, and died at a good old age, an old man, and full of years, and was gathered to his people.
9 Isaac and Ishmael, his sons, buried him in the cave of Machpelah, in the field of Ephron, the son of Zohar the Hittite, which is near Mamre,
10 the field which Abraham purchased from the children of Heth. Abraham was buried there with Sarah, his wife.
11 After the death of Abraham, God blessed Isaac, his son. Isaac lived by Beer Lahai Roi.
12 Now this is the history of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
13 These are the names of the sons of Ishmael, by their names, according to the order of their birth: the firstborn of Ishmael, Nebaioth, then Kedar, Adbeel, Mibsam,
14 Mishma, Dumah, Massa,
15 Hadad, Tema, Jetur, Naphish, and Kedemah.
16 These are the sons of Ishmael, and these are their names, by their villages, and by their encampments: twelve princes, according to their nations.
17 These are the years of the life of Ishmael: one hundred thirty-seven years. He gave up his spirit and died, and was gathered to his people.
18 They lived from Havilah to Shur that is before Egypt, as you go toward Assyria. He lived opposite all his relatives.
19 This is the history of the generations of Isaac, Abraham’s son. Abraham became the father of Isaac.
20 Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian of Paddan Aram, the sister of Laban the Syrian, to be his wife.
21 Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived.
22 The children struggled together within her. She said, “If it is like this, why do I live?” She went to inquire of Yahweh.
23 Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.”
24 When her days to be delivered were fulfilled, behold, there were twins in her womb.
25 The first came out red all over, like a hairy garment. They named him Esau.
26 After that, his brother came out, and his hand had hold on Esau’s heel. He was named Jacob. Isaac was sixty years old when she bore them.
27 The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents.
28 Now Isaac loved Esau, because he ate his venison. Rebekah loved Jacob.
29 Jacob boiled stew. Esau came in from the field, and he was famished.
30 Esau said to Jacob, “Please feed me with some of that red stew, for I am famished.” Therefore his name was called Edom.
31 Jacob said, “First, sell me your birthright.”
32 Esau said, “Behold, I am about to die. What good is the birthright to me?”
33 Jacob said, “Swear to me first.” He swore to him. He sold his birthright to Jacob.
34 Jacob gave Esau bread and lentil stew. He ate and drank, rose up, and went his way. So Esau despised his birthright.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 25:21–28Now Isaac's wife proved with child, after the death of Abraham; and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, or] Seir; but Jacob the younger was best beloved by his mother.
Now Isaac's wife proved with child, after the death of Abraham; and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, or] Seir; but Jacob the younger was best beloved by his mother.
Josephus, Antiquities of the Jews, Antiquities 1.18.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 25:22–23ויתרצצו AND [THE CHILDREN] STRUGGLED — You must admit that this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states that she exclaimed “If it be so, wherefore did I desire this” (i.e. she asked whether this was the normal course of child-bearing, feeling that something extraordinary was happening). … Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2). … ותלך לדרש AND SHE WENT TO ENQUIRE at the school of Shem (Genesis Rabbah 63:6). … ויאמר ה' לה AND THE ETERNAL SAID UNTO HER through a messenger: it was told to Shem by holy inspiration and he told it to her (Genesis Rabbah 63:7). … מלאם יאמץ SHALL BE STRONGER THAN THE OTHER RACE —They will never be equally great at the same time: when one rises the other will fall.
ויתרצצו AND [THE CHILDREN] STRUGGLED — You must admit that this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states that she exclaimed “If it be so, wherefore did I desire this” (i.e. she asked whether this was the normal course of child-bearing, feeling that something extraordinary was happening). … Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2). … ותלך לדרש AND SHE WENT TO ENQUIRE at the school of Shem (Genesis Rabbah 63:6). … ויאמר ה' לה AND THE ETERNAL SAID UNTO HER through a messenger: it was told to Shem by holy inspiration and he told it to her (Genesis Rabbah 63:7). … מלאם יאמץ SHALL BE STRONGER THAN THE OTHER RACE —They will never be equally great at the same time: when one rises the other will fall.
Rashi, Commentary on the Torah, on 25:22–23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 25:29–32מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. … Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). … הנה אנכי הולך למות BEHOLD I AM IN PERIL TO DIE — The birthright is something unstable, for not always will the sacrificial duties be performed by the first-born, for the tribe of Levi will assume this. Further Esau said: What is the nature of this Service? Jacob replied, “Many prohibitions and punishments and many acts involving even the punishment of death are associated with it … He said: If I am going to die through it, why should I desire it.
מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. … Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). … הנה אנכי הולך למות BEHOLD I AM IN PERIL TO DIE — The birthright is something unstable, for not always will the sacrificial duties be performed by the first-born, for the tribe of Levi will assume this. Further Esau said: What is the nature of this Service? Jacob replied, “Many prohibitions and punishments and many acts involving even the punishment of death are associated with it … He said: If I am going to die through it, why should I desire it.
Rashi, Commentary on the Torah, on 25:30 and 25:32; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 25:23Two nations. In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. … Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor. … If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother's womb when the contention began. … The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself.
Two nations. In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. … Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor. … If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother's womb when the contention began. … The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself.
John Calvin, Commentaries, on 25:23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 25:29–33This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob's piety, or, (to speak more properly,) he brought to light what lay hid in both. … Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election.
This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob's piety, or, (to speak more properly,) he brought to light what lay hid in both. … Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election.
John Calvin, Commentaries, on 25:29 and 25:33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 25:7–9He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. … He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. … He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. … Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them.
He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. … He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. … He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. … Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them.
Matthew Henry, Commentary on the Whole Bible, on 25:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 25:23Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.
Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.
John Wesley, Explanatory Notes upon the Old Testament, on 25:23–24; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 25:31–34Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it.
Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it.
Adam Clarke, Commentary on the Holy Bible, on 25:34; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Genesis 25
Genesis 25:7–34, World English Bible
Genesis 25 in the Bible · Told in the Story: Chapter 7, A Wife for Isaac, Chapter 8, Jacob and Esau
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 25:21–28Now Isaac's wife proved with child, after the death of Abraham; and when her belly was greatly burdened, Isaac was very anxious, and inquired of God; who answered, that Rebeka should bear twins; and that two nations should take the names of those sons; and that he who appeared the second should excel the elder. Accordingly she, in a little time, as God had foretold, bare twins; the elder of whom, from his head to his feet, was very rough and hairy; but the younger took hold of his heel as they were in the birth. Now the father loved the elder, who was called Esau, a name agreeable to his roughness, for the Hebrews call such a hairy roughness [Esau, or] Seir; but Jacob the younger was best beloved by his mother.
Josephus, Antiquities of the Jews, Antiquities 1.18.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 25:22–23ויתרצצו AND [THE CHILDREN] STRUGGLED — You must admit that this verse calls for a Midrashic interpretation since it leaves unexplained what this struggling was about and it states that she exclaimed “If it be so, wherefore did I desire this” (i.e. she asked whether this was the normal course of child-bearing, feeling that something extraordinary was happening). … Another explanation is: they struggled with one another and quarrelled as to how they should divide the two worlds as their inheritance (Yalkut Shimoni on Torah 111:2). … ותלך לדרש AND SHE WENT TO ENQUIRE at the school of Shem (Genesis Rabbah 63:6). … ויאמר ה' לה AND THE ETERNAL SAID UNTO HER through a messenger: it was told to Shem by holy inspiration and he told it to her (Genesis Rabbah 63:7). … מלאם יאמץ SHALL BE STRONGER THAN THE OTHER RACE —They will never be equally great at the same time: when one rises the other will fall.
Rashi, Commentary on the Torah, on 25:22–23; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 25:29–32מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. … Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). … הנה אנכי הולך למות BEHOLD I AM IN PERIL TO DIE — The birthright is something unstable, for not always will the sacrificial duties be performed by the first-born, for the tribe of Levi will assume this. Further Esau said: What is the nature of this Service? Jacob replied, “Many prohibitions and punishments and many acts involving even the punishment of death are associated with it … He said: If I am going to die through it, why should I desire it.
Rashi, Commentary on the Torah, on 25:30 and 25:32; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 25:23Two nations. In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. … Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor. … If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother's womb when the contention began. … The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself.
John Calvin, Commentaries, on 25:23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 25:29–33This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob's piety, or, (to speak more properly,) he brought to light what lay hid in both. … Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election.
John Calvin, Commentaries, on 25:29 and 25:33; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 25:7–9He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. … He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. … He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. … Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them.
Matthew Henry, Commentary on the Whole Bible, on 25:1–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 25:23Two nations are in thy womb - She was now big not only with two children, but two nations, which should not only in their manners greatly differ from each other, but in their interest contend with each other, and the issue of the contest should be that the elder should serve the younger, which was fulfilled in the subjection of the Edomites for many ages to the house of David.
John Wesley, Explanatory Notes upon the Old Testament, on 25:23–24; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 25:31–34Thus Esau despised his birthright - On this account the apostle, Heb 12:16, calls Esau a profane person, because he had, by this act, alienated from himself and family those spiritual offices connected with the rights of primogeniture. While we condemn Esau for this bad action, (for he should rather have perished than have alienated this right), and while we consider it as a proof that his mind was little affected with Divine or spiritual things, what shall we say of his most unnatural brother Jacob, who refused to let him have a morsel of food to preserve him from death, unless he gave him up his birthright? Surely he who bought it, in such circumstances, was as bad as he who sold it.
Adam Clarke, Commentary on the Holy Bible, on 25:34; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.