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61 And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. 62 And Isaac came from the way of the "well Lahairoi; for he dwelt in the south country. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and behold, the camels were coming.

64 And Rebekah lifted up her eyes, and when she saw Isaac, d she lighted off the camel.

a Ch. 16. 14. & 25. 11.-b Or, to pray.-e Josh. 1. 8. Psa. 1. 2 & 77. 12. & 119. 15. & 143 5.--d Josh. 15. 18.

65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. 66 And the servant told Isaac all things that he had done.

67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her and Isaac g was comforted after his mother's death.

e Ch. 20. 16. 1 Cor. 11. 1, 6, 10.~f Ch. 18. 6, 9, 10.--g Ch. 38. 12 1 Thess. 4. 15.

was a measure dictated by good sense and prudence. own kindred, among whom the knowledge of the true Rebekah had other female attendants.-See ver. 61. God was best preserved. Others had different rays of the Verse 60. Be thou the mother of thousands of mil-light of truth; but Abraham's family alone had THE truth; lions] le-alphey rababah, "for thousands ten and to the descendants of this family were the promises thousand," or for myriads of thousands a large family made. being ever considered, in ancient times, as a proof of the · peculiar blessing and favour of God.

Verse 62. And Isaac came] Concerning this well, see chap. xvi. 13, &c. As it appears from chap. xxv. 11. that Isaac dwelt at the well Lachai-roi, it has been conjectured that he had now come on a visit to his aged father at Beersheba, where he waited in expectation of his bride. For he dwelt in the south country] The southern part of the land of Canaan.-See chap. xii. 9. Verse 63. Isaac went out to meditate] m la-suach, to bend down the body, or the mind, or both. He was probably in deep thought, with his eyes fixed upon the ground. What the subject of his meditation was, it is useless to inquire: he was a pious man, and he could not be triflingly employed.

Verse 65. She took a veil] myyn ha-tsaâif. This is the first time this word occurs, and it is of doubtful signification; but most agree to render it a veil or a cloak. The former is the most likely, as it was generally used by women in the east, as a sign of chastity, modesty, and subjection.

Verse 67. Sarah's tent] Sarah being dead, her tent became now appropriated to the use of Rebekah.

And he took Rebekah, &c.] After what form this was done, we are not told; or whether there was any form used on the occasion, more than solemnly receiving her as the person whom God had chosen to be his wife; for it appears from ver. 66. that the servant told him all the especial providential circumstances which had marked his journey. The primitive form of marriage we have already seen, chap. ii. 23, 24. which, it is likely, as far as form was attended to, or judged necessary, was that which was commonly used in all the patriarchal times.

In this chapter we have an affecting and edifying display of that providence, by which God disposes and governs the affairs of the universe, descending to the minutest particulars, and managing the great whole by directing and influencing all its parts. This particular or especial providence, we see, is not confined to work by general laws-it is wise and intelligent; for it is the mind, the will, and energy of God. It steps out of common ways, and takes particular directions, as endlessly varied human necessities may need, or the establishment and maintenance of godliness in the earth may require. What a history of providential occurrences, coming all in answer to the prayer and faith of a simple, humble individual, does this chapter exhibit!

As Abraham's servant has God's glory only in view in the errand on which he is going, he may well expect the divine direction. See with what simplicity and confidence he prays to God! He even prescribes the way in which the divine choice and approbation shall be made known: and God honours the purity of his motives, and his pious faith, by giving him precisely the answer he wished. How honourable in the sight of God is simplicity of heart! It has nothing to fear, and all good to hope for: whereas a spirit, warped by self-interest and worldly views, is always uncertain and agitated; as it is ever seeking that from its own counsels, projects, and schemes, which should be sought in God alone. In every place the upright man meets with his God, his heart acknowledges his Maker, and his Maker acknowledges him; for such an one, the whole economy of providence and grace is ever at work. Abraham's solicitude to get a suitable wife for his son is worthy of the most serious regard. He was well aware, that if Isaac formed a matrimonial alliance with the Canaanites, it might be ruinous to his piety, and prevent the dissemination of the true religion: therefore he binds his most trusty servant by a solemn oath, not to take a wife for his son from the daughters of Canaan, but from his

How careful should parents be to procure alliances for their children with those who fear God, as so much of the peace and comfort of the children, and the happiness of their posterity, depends on this circumstance. But, alas! how many sacrifice the comfort and salvation of their offspring at the shrine of Mammon! If they can procure rich husbands and wives for their daughters and sons, then all, in their apprehension, is well. Marriages of this kind may be considered as mere bargain and sale; for there is scarcely ever any reference to God or eternity in them. The divine institution of marriage is left out of sight; and the persons are united, not properly to each other, in the love, fear, and according to the ordinance of God, but they are wedded to so many thousand pounds sterling, and to so many houses, fields, &c. Thus, like goes to like, metal to metal, and earth to earth. Marriages formed on such principles, are mere licensed adulteries. Let such contractors hear these awful words of God-"Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity to God?" James iv. 4. See on ver. 36.

Though, under the patriarchal dispensation, parents had a kind of absolute authority over their children, and might dispose of them as they pleased in general cases; yet it appears, that in matrimonial connexions they were under no compulsion. The suitable person was pointed out and recommended; but it does not appear that children were forced against the whole tide of their affections, to take those persons who were the objects of the parents' choice. Wilt thou go with this man? was, in all likelihood, deemed essential to the completion of the contract; and by the answer, I will go, was the contract fully ratified. Thus the persons were ultimately left to their own choice, though the most prudent and proper means were no doubt used in order to direct and fix it. Whether this was precisely the plan followed in primitive times, we cannot absolutely say; they were times of great simplicity; and, probably, connexions on the mere principle of affection, independently of all other considerations, seldom existed. And it must be allowed, that matches formed on the sole principle of conveniency, might as well be formed by the parents as by any others; and in Asiatic countries it was generally so; for there the female seldom presumes to have a choice of her own.

In all cases of this kind, the child should invariably consult the experience and wisdom of the parents; and the parents should ever pay much respect to the feelings of the child, nor oppose an alliance which may be in all other respects suitable, because there may be a lack of property on one side of the intended match. If parents would proceed in this way, God would pour his blessing on their seed, and his Spirit upon their offspring.

NOTES ON CHAPTER XXV.

Verse 1. Then again Abraham took a wife] When Abraham took Keturah, we are not informed: it might have been in the lifetime of Sarah; and the original on vaiyoseph, and he added, &c. seems to give some countenance to this opinion. Indeed it is not very likely that he had the children mentioned here after the death of Sarah; and from the circumstances of his age, feebleness, &c. at the birth of Isaac, it is still more improbable. Even at that age, forty years before the marriage of Isaac, the birth of his son is considered as not less miraculous on his part, than on the part of Sarah; for the apostle expressly says, Rom. iv. 19. that Abraham considered not his own body NOW DEAD, when he was about a hundred years old, nor the DEADNESS of Sarah's womb: hence we learn, that they were both past the procreation of children; insomuch that the birth of Isaac is ever represented as supernatural. It is therefore very improbable that he had

CHAPTER XXV.

Abraham marries Keturah. 1. Their issue, 2-4. Makes Isaac his heir, 5. But gives portious to the sons of his concubines, and sends them eastward from laaac, to find settlements, 6. Abraham's age, 7, and death, 8, is buried by his sons Isaac and Ish

erations of Ishmael, 12-16. His age and death, 15. Of the generations of Isaac,

mel, in the cave of Machpelah, 9, 10. God's blessing upon Isanc, 11. The gen19, who was married in his fortieth year, 20. Rebekah his wife being barren, on his prayer to God, conceives, 21. She inquires of the Lord concerning her state, 22. The Lord's answer, 23. She is delivered of twins, 24. Peculiarities in the birth of her sous Esau and Jacob, from which they had their names, 25, 26. Their different manner of life, 27, 28. Esau, returning from the field faint, begs pottage from his brother, 29, 30. Jacob refuses to grant him any, but on condition of his selling him his birthright, 31. Esau, ready to die, parts with the birthright to save his life, 32. Jacob causes him to confirm the sale with an oath, 33. He receives bread and pottage of lentiles, and departs, 34.

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any child after the birth of Isaac; and therefore we may well suppose, that Moses has related this transaction out of its chronological order, which is not infrequent in the Sacred Writings, when a variety of important facts relative to the accomplishment of some grand design are thought necessary to be produced in a connected series. On this account, intervening matters of a different complexion are referred to a future time. Perhaps we may be justified in reading the verse-" And Abraham had added, and had taken a wife, (besides Hagar) whose name was Keturah," &c. Jonathan ben Uzziel, and the Jerusalem Targum, both assert, that Keturah was the same as Hagar. Some rabbins, and with them Dr. Hammond, are of the same opinion; but both Hagar and Keturah are so distinguished in the Scriptures, that the opinion seems destitute of probability.

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law which has prevailed in almost all countries, of giving the estates to the eldest son by a lawful wife: for though concubines, or wives of the second rank, were perfectly legitimate in those ancient times, yet their children did not inherit, except in case of the failure of legal issue, and with the consent of the lawful wife; and it is very properly observed by Calmet, that it was in consequence of the consent of Leah and Rachel that the children of their slaves by Jacob had a common and equal lot with the rest. By a law of Solon, all natural children were excluded from the paternal inheritance: but their fathers were permitted to give them any sum not beyond a thousand drachma, by way of present.

Eastward, unto the east country] Arabia Deserta, which was eastward of Beer-sheba, where Abraham lived. Verse 7. The days of the years, &c.] There is a beauty Verse 2. Zimran] Stephanus Byzantinus mentions a in this mode of expression, which is not sufficiently recity in Arabia Felix called Zadram, which some sup-garded. Good men do not live by centuries, though many pose to have taken its name from this son of Keturah; it is more likely, as Calmet observes, that all these sons of Abraham had their residence in Arabia Deserta; and Pliny, Hist. Nat. 1. vi. c. 28. mentions a people in that country called Zamarenians, who were probably the descendants of this person.

Jokshan] Several learned men have been of opinion that this Jokshan was the same as Kachtan, the father of the Arabs. The testimonies in favour of this opinion see in Dr. Hunt's Oration, De Antiquitate, &c. Lingua Arabica, p. 4. Calmet supposes that the Cataneans, who inhabited a part of Arabia Deserta, sprang from this Jokshan.

Medan and Midian] Probably those who peopled that part of Arabia Petræa, contiguous to the land of Moab, eastward of the Dead sea. St. Jerom terms the people of this country Madianeans; and Ptolemy mentions a people called Madianites, who dwelt in the same place. Ishbak] From this person, Calmet supposes, the brook Jabok, which has its source in the mountains of Gilead, and falls into the sea of Tiberias, took its name.

Shuah, or Shuach] From this man the Sacceans, near to Batania, at the extremity of Arabia Deserta, towards Syria, are supposed to have sprung. Bildad, the Shuhite, one of Job's friends, is supposed to have descended from this son of Abraham.

Verse 3. Sheba From whom sprang the Sabeans, who robbed Job of his cattle.-See Bochart and Calmet.

Ashurim, Letushim, and Leummim] We know not who these were; but as each name is plural, they must have been tribes, or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads, or chiefs of people.

Verse 4. Ephah, and Epher, &c.] Of these we know no more than of the preceding; and it is useless to multiply conjectures: an abundance is already furnished by the

commentators.

Verse 5. Gave all that he had unto Isaac] His principal flocks, and especially his right to the land of Canaan, including a confirmation to him and his posterity of whatever was contained in the promises of God.

Verse 6. Unto the sons of the concubines] Viz. Hagar and Keturah, Abraham gave gifts. Cattle for breed, seed to sow the land, and implements for husbandry, may be what is here intended.

And sent them away-while he yet lived] Lest, after his death, they should dispute a settlement in the land of promise with Isaac; therefore he very prudently sent them to procure settlements during his lifetime, that they might be under no temptation to dispute the settlement with Isaac in Canaan. From this circumstance arose that

such have lived several hundred years; nor do they count their lives even by years, but by days, living as if they were the creatures only of a DAY, having no more time that they can with any propriety call their own; and living that day in reference to eternity.

Verse 8. Then Abraham gave up the Ghost] Highly as I value our translation for general accuracy, fidelity and elegance, I must beg leave to dissent from this version. The original word yr yigevâh, from the root yu garâ, signifies to pant for breath, to expire, to cease from breathing, or to breathe one's last; and here, and wherever the original word is used, the simple term expired, would be the proper expression. In our translation this expression occurs Gen. xxv. 8, 17. xxxv. 29. xlix. 33. Job iii. 11. x. 18. xi. 20. xiii. 19. xiv. 10. Lam. i. 19. in all of which places the original is y garâ. It occurs also in our translation, Jerem. xv. 9. but there the original is no no: naphechah naphshah-she breathed out her soul; the verb m gavah, not being used. Now as our English word ghost, from the Anglo Saxon Irard, gast, an inmate, inhabitant, guest, (a casual visitant,) also a spirit, is now restricted among us to the latter meaning, always signifying the immortal spirit or soul of man, the guest of the body; and as giving up the spirit, ghost, or soul, is an act not proper to man, though commending it to God, in our last moments, is both an act of faith and piety; and as giving up the ghost, i. e. dismissing his spirit from his body, is attributed to Jesus Christ, to whom alone it is proper, I therefore object against its use in every other case.

Every man, since the fall, has not only been liable to death, but has deserved it; as all have forfeited their lives because of sin. Jesus Christ, as born immaculate, and having never sinned, had not forfeited his life; and therefore may be considered as naturally and properly immortal. No man, says he, taketh it, my life, from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again; therefore doth the Father love me because I lay down my life that I might take it again, John x. 17, 18. Hence we rightly translate Matt. xxvii. 50. axe Toμ, he gave up the ghost, i. e. he dismissed his spirit, that he might die for the sin of the world. The evangelist St. John (xix. 30.) makes use of an expression to the same import, which we translate in the same way: agidwxs To Trevμa, he delivered up his spirit. We translate Mark xv. 37. and Luke xxiii. 46. he gave up the ghost, but not correctly, because the word in both these places is very different-vvs, he breathed his last, or expired; though in the latter place, Luke xxiii. 46. there is an equivalent expression-Ò Father, into thy hands,

agarID TO VIU Rov, I commit my spirit; i. e. I place my soul in thy hand: proving that the act was his own; that no man could take his life away from him; that he

A. M. 2183. B. C. 1821.

CHAP. XXV.

8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zoar the Hittite, which is before Mamre; 10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

11 And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi.

12 Now these are the generations of Ishmael,

a Ch. 15. 15.& 49. 29.-b Ch. 35. 29. & 49. 33-c Ch. 35. 29. & 50. 13.-d Ch. 23. 16. e Ch. 49. 31.

did not die by the perfidy of his disciple, or the malice of the Jews, but by his own free act. Thus HE LAID DOWN his life for the sheep. Of Ananias and Sapphira, Acts v. 5, 10. and of Herod, Acts xii. 23. our translation says they gave up the ghost: but the word in both places is us, which simply means to breathe out, to expire, or die: but in no case, either by the Septuagint in the Old, or any of the sacred writers in the New Testament, is onxe TO SUμ, or #gadw TO #VI, he dismissed his spirit, or delivered up his spirit, spoken of any person but Christ. Abraham, Isaac, Ishmael, Jacob, &c breathed their last; Ananias, Sapphira, and Herod, expired; but none, Jesus Christ excepted, gave up the ghost, dismissed, or delivered up, his own spirit, and was consequently free among the dead. Of the patriarchs, &c. the Septuagint use the word sxv, failing; or aTavy, he ceased, or rested.

An old man, viz. one hundred and seventy-five, the youngest of all the patriarchs, and full of years] The word years is not in the text; but as our translators saw that some word was necessary to fill up the text, they added this in italics. It is probable that the true word is Dyamim, days, as in Gen. xxxv. 29. and this reading is found in several of Kennicott's and De Rossi's MSS. in the Samaritan text, Septuagint, Vulgate, Syraic, Arabic, Persic, and Chaldee. On these authorities it might be safely admitted into the text.

Being full of days, or full of life] To be satiated with days, or life, has been in use among different nations, to express the termination of life, and especially life ended without reluctance. It seems to be a metaphor taken from a guest regaled by a plentiful banquet, and is thus used by the Roman poets.

Lucretius, ridiculing those who were unreasonably attached to life, and grievously afflicted at the prospect of death, addresses them in the following manner:

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Abraham's son, whom Hagar the Egyptian,
Sarah's handmaid, bare unto Abraham:

13 And these are the names of the sons of
Ishmael, by their names, according to their gene-
rations: the first born of Ishmael, Nebajoth;
and Kedar, and Adbeel, and Mibsam.
14 And Mishma, and Dumah, and A. M. cir. 2188.
Massa,

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widely different spirit from that recommended by the above
writers-HE left life with a hope full of immortality, which
they could never boast; for HE saw the day of Christ, and
was glad-and his hope was crowned; for here it is ex-
pressly said, He was gathered to his fathers-surely not to
the bodies of his sleeping ancestors, who were buried in
Chaldea, and not in Canaan; nor with his fathers in any
sense, for he was deposited in the cave where his wIFE
alone slept; but he was gathered to the spirits of just men
made perfect, and to the church of the firstborn, whose
Verse 9. His sons Isaac and Ishmael buried him]
names are written in heaven. Heb. xii. 23.
Though Ishmael and his mother had been expelled from
Abraham's family on the account of Isaac, yet as he was
father, as his brother Isaac, if any personal feuds remained
under the same obligations to a most loving, affectionate
they agreed to bury them on this occasion, that both might
an honour to them and to human nature: and considering
dutifully join in doing the last offices to a parent who was
tion shows his character in an amiable point of view. For
the rejection of Ishmael from the inheritance, this transac-
though he was a wild man, (see ch. xvi. 12.) yet this ap-
pears to be more characteristic of his habits of life, than
of his disposition.

For the character of Abraham, see the conclusion of this chapter.

Verse 11. God blessed his son Isaac] The peculiar blessings and influences by which Abraham had been distinguished, now rested upon Isaac: but how little do we hear in him of the work of faith, the patience of hope, and ever appeared among men: there have been some successthe labour of love! Only one Abraham, and one Christ, ful imitators; there should have been many.

Verse 12. These are the generations of Ishmael] The object of the inspired writer seems to be, to show how the promises of God were fulfilled to both branches of Abraham's family. Isaac has been already referred to: God blessed him according to the promise. He had also promised to multiply Ishmael; and an account of his generations is introduced, to show how exactly the promise had. also been fulfilled to him.

Verse 13. Nebajoth] From whom came the Nabatheans, whose capital was Petra, or, according to Strabo, Nabathea. They dwelled in Arabia Petræa, and extended themselves on the east toward Arabia Deserta.

Kedar] The founder of the Cedreans, who dwelled near to the Nabatheans. The descendants of Kedar form a part of the Saracens.

Adbeel, and Mibsam] Where these were situated is not known.

Verse 14. Mishma, and Dumah, and Massa] Where the first and last of these settled is not known; but it is probable that Dumah gave his name to a place called Dumah, in Arabia. See a prophecy concerning this place, Isai. xxi. 11. from which we find that it was in the vicinity of mount Seir.

These three names have passed into a proverb among the Hebrews, because of their signification. yoen mishma signifies HEARING; D dumah SILENCE; and NWD massa, PATIENCE. Hence, "Hear much, say little, and bear much: tantamount to the famous maxim of the StoicsXX XX XXX-Sustain and abstain, is supposed to be the spirit of the original words.

Verse 15. Hadar] This name should be read Hadad, as in 1 Chron. i. 30. This reading is supported by more than three hundred MSS. versions, and printed editions.-See the note on ver. 18.

Tema] Supposed to be a place in Arabia Deserta, the same of which Job speaks, ch. vi. 19.

Jetur] From whom came the Itureans, who occupied. a small tract of country beyond Jordan, which was afterNaphish] These are evidently the same people men105 ward possessed by the half tribe of Manasseh.

17 And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost, and died; and was gathered unto his people:

a Ver. 8.

tioned 1 Chron. v. 19. who, with the Itureans and the people of Nadab, assisted the Hagarines against the Israelites, but were overcome by the two tribes of Reuben and Gad, and the half tribe of Manasseh.

Kedemah] Probably the descendants of this person dwelt at Kedemoth, a place mentioned Deut. ii. 26. I wish the reader to observe, that concerning those ancient tribes mentioned here, or elsewhere in the Pentateuch, little is known; nor of their places of settlement have we more certain information. On this subject many learned men have toiled hard, with but little fruit of their labour. Those

18 And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest towards Assyria: and he died in the presence of all his brethren.

b 1 Sam. 15. 7.--c Heb. fell. Psa. 78. 64.—d Ch. 16. 12.

who wish to enter into discussions of this nature, must consult Bochart's Geographia Sacra, Calmet, &c.

On the subject of writing the same proper name variously in our common Bibles, the following tables and observations will not be unacceptable to the reader.

I shall add here from the Pentateuch, some proper names, which are strangely varied: first twenty-three names expressed differently in the Hebrew text itself, and seventeen of them in our English translation; and then thirty-one names expressed uniformly in the Hebrew, yet differently in the English.

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NAMES, THE SAME IN HEBREW YET DIFFERENT IN ENGLISH.

Jethro

Reuel

Num. ii. 14.

Joshua

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Verse 16. These are their names] By which their descendants were called. Their towns-Places of encampment in the wilderness, such as have been used by the Arabs from the remotest times. Their castles, or tirotam, their towers, probably mountain tops, fortified

Jaakan Springs of Pisgah

rocks, and fastnesses of various kinds in woods and hilly countries.

Verse 18. They dwelt from Havilah unto Shur] The descendants of Ishmael possessed all that country which extends from east to west, from Havilah on the Euphrates,

Jaazar

Num. xxxii. 35.

Children of

Deut. x. 6.

iv, 49.

A. M. 2108. B. C. 1896.

B. C. 1856

19 And these are the generations of Isaac, Abraham's son: a Abraham begat Isaac; A. M. 2149. 20 And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian, of Padanaram, the sister to Laban the Syrian. A. M. cir. 2167. 21 And Isaac intreated the LORD for his wife, because she was barren:

B. C. cir. 1837.

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a Matt. 1.2-6 Uh. 22 23-e Ch. 24. 29-d 1 Chron. 5. 20. 2 Chron. 33. 13. Ezra 8.

near its junction with the Tigris, to the desert of Shur, eastward of Egypt; and which extends along the Isthmus of Suez which separates the Red Sea from the Medi

As thou goest towards Assyria] These words, says Calmet, may refer either to Egypt, to Shur, or to Havilah. The desert of Shur is on the road from Egypt to Assyria in traversing Arabia Petræa, and in passing by the country of Havilah. I know not, adds he, whether Ashurah, in the text, may not mark out rather the Assurim descended from Keturah, than the Assyrians, who were the descendants of Ashur, the son of Shem.

He died in the presence of all his brethren] The original will not well bear this translation. In ver. 17. it is said, He gave up the ghost and died, and was gathered to his people. Then follows the account of the district occupied by the Ishmaelites, at the conclusion of which it is added, SWAN SS al peney col achaiv naphal, "IT (the lot or district) FELL (or was divided to him) in the presence of all his brethren:" and this was exactly agreeable to the promise of God, chap. xvi. 12. He shall dwell in the presence of all his brethren; and to show that this promise had been strictly fulfilled, it is here remarked, that his lot or inheritance was assigned him by the Divine Providence, contiguous to that of the other branches of the family. The same word : naphal, is used, Josh. xxiii. 4. for to divide by lot.

Men, who have read their Bible with care, says Dr. Kennicott, must have remarked, that the name of the same person is often expressed differently in different places. Indeed the variation is sometimes so great, that we can scarcely persuade ourselves, that one and the same person is really meant. An uniform expression of proper names is diligently attended to, in other books: perhaps in every other book, except the Old Testament. But, here we find strange variety in the expression, and consequently great confusion: and, indeed, there is scarcely any one general source of error which calls for more careful correction than the same proper names now wrongly expressed.

Nothing can be clearer, than that the above fifty-four proper names (at least, the far greater part of them) should be expressed with the very same letters, in the places where they are now different. In the second list, instances 6, 10, and 13, have been corrected, and expressed uniformly, in the English Bible printed at Oxford in 1769. And surely the same justice in the translation should be done to the rest of these proper names, and to all others through the Bible; at least, where the original words are now properly the same. Who would not wonder, at seeing the same persons named both Simon and Shimon, Richard and Ricard? And can we then admit here both Seth and Sheth, Rachel and Rahel? Again; who ever could admit (as above) both Gaza and Azzah, with Rameses and Raamses, should not object to London and Ondon, with Amsterdam and Amstradam. In short: in a history far more interesting than any other, the names of persons and places should be distinguished accurately, and defined with exact uniformity. And no true critic will think lightly of this advice of Origen-Contemnenda non est accurata circa NOMINA diligentia ei, qui voluerit probe intelligere sanctas literas? No person who desires thoroughly to understand the sacred writings, should undervalue a scrupulous attention to the proper names.-Kennicott's Remarks.

Verse 19. These are the generations of Isaac] This is the history of Isaac and his family. Here the sixth section of the law begins, called prs non toledoth yitschak; as the fifth called n chayé Sarah, which begins with chap. xxiii. ends at the preceding verse.

Verse 21. Isaac entreated the Lord for his wife] Isaac and Rebekah had now lived nineteen years together without having a child; for he was forty years old when he married Rebekah, ver. 20. and he was threescore years of age when Jacob and Esau were born, ver. 26. Hence it is evident they had lived nineteen years together without having a child.

The form of the original in this place is worthy of notice; Isaac entreated Jehovah n n lenocach ishto,

and the LORD was intreated of him, and Rebekah his wife conceived.

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The one people shall be stronger than the other people] The same author continues to observe, that for some time, the family of Esau was the more powerful of the two; there having been dukes and kings in Edom before there was any king in Israel, Gen. xxxvi. 31. but David and his captains made an entire conquest of the Edomites, slew several thousands of them, 1 Kings xi. 16. 1 Chron. xviii. 12. and compelled the rest to become tributaries, and planted garrisons among them to secure their obedience, 2 Sam. viii. 14. In this state of servitude they continued about one hundred and fifty years, without a king of their own; being governed by deputies or viceroys appointed by the kings of Judah, 1 Kings xxii. 42. but in the days of Jehoram, they revolted, recovered their liberties and set up a king of their own, 1 Kings xxii. 47. Afterward Amaziah king of Judah gave them a total 107 overthrow in the valley of Salt, 2 Kings xiv. 7. 2 Chron.

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