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THE MESSAGE
Genesis 25:21
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Yitzchak entreated the LORD for his wife, because she was barren. The LORD was entreated by him, and Rivka his wife conceived.
And Isaac intreated the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceived.
And Isaac prayed to Yahweh on behalf of his wife, for she was barren. And Yahweh responded to his prayer, and Rebekah his wife conceived.
Isaac's wife could not have children, so Isaac prayed to the Lord for her. The Lord heard Isaac's prayer, and Rebekah became pregnant.
Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.
Isaac prayed to the LORD for his wife, because she was unable to conceive children; and the LORD granted his prayer and Rebekah his wife conceived [twins].
Isaac prayed to the LORD on behalf of his wife, because she was unable to have children; and the LORD answered him, and his wife Rebekah conceived.
And Izhak prayed vuto the Lorde for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceiued,
And Isaac entreated Yahweh on behalf of his wife because she was barren; and Yahweh was moved by his entreaty. So Rebekah his wife conceived.
Rebekah still had no children. So Isaac asked the Lord to let her have a child, and the Lord answered his prayer.
Yitz'chak prayed to Adonai on behalf of his wife, because she was childless. Adonai heeded his prayer, and Rivkah became pregnant.
And Isaac entreated Jehovah for his wife, because she was barren; and Jehovah was entreated of him, and Rebecca his wife conceived.
Isaac's wife could not have children. So Isaac prayed to the Lord for her. The Lord heard Isaac's prayer, and he allowed Rebekah to become pregnant.
And Isaac prayed to the Lord for his wife, because she was barren. And the Lord granted his prayer, and Rebekah his wife conceived.
And Isaac prayed before the LORD for his wife, because she was barren; and the LORD answered him, and Rebekah his wife conceived.
Because Rebecca had no children, Isaac prayed to the Lord for her. The Lord answered his prayer, and Rebecca became pregnant.
Isaac prayed to the Lord on behalf of his wife because she was childless. The Lord was receptive to his prayer, and his wife Rebekah conceived.
And Isaac prayed to Jehovah for his wife for she was barren. And Jehovah was entreated for him, and his wife Rebekah conceived.
Isaac besought the LORDE for his wyfe (because she was baren) and the LORDE was intreated, and Rebecca his wyfe conceaued.
And Isaac entreated Jehovah for his wife, because she was barren: and Jehovah was entreated of him, and Rebekah his wife conceived.
Isaac made prayer to the Lord for his wife because she had no children; and the Lord gave ear to his prayer, and Rebekah became with child.
And Isahac made intercession vnto the Lorde for his wyfe, because she was barren: and the Lord was intreated of hym, and Rebecca his wyfe conceaued.
And Isaac entreated the LORD for his wife, because she was barren; and the LORD let Himself be entreated of him, and Rebekah his wife conceived.
And Isaac intreated the LORD for his wife, because she was barren: and the LORD was intreated of him, and Rebekah his wife conceiued.
And Isaac prayed the Lord concerning Rebecca his wife, because she was barren; and the Lord heard him, and his wife Rebecca conceived in her womb.
And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.
Later, Isaac prayed to the LORD on behalf of his wife, because she was barren. And the LORD heard his prayer, and his wife Rebekah conceived.
And Isaac bisouyte the Lord for his wijf, for sche was bareyn; and the Lord herde him, and yaf conseiuyng to Rebecca.
And Isaac maketh entreaty to Jehovah before his wife, for she [is] barren: and Jehovah is entreated of him, and Rebekah his wife conceiveth,
And Isaac entreated the LORD for his wife, because she [was] barren: and the LORD was entreated of him, and Rebekah his wife conceived.
Isaac entreated Yahweh for his wife, because she was barren. Yahweh was entreated by him, and Rebekah his wife conceived.
Now Isaac pleaded with the LORD for his wife, because she was barren; and the LORD granted his plea, and Rebekah his wife conceived.
Isaac pleaded with the Lord on behalf of his wife, because she was unable to have children. The Lord answered Isaac's prayer, and Rebekah became pregnant with twins.
Isaac prayed to the Lord for his wife, because she could not give birth and the Lord answered him. Rebekah was able to give birth.
Isaac prayed to the Lord for his wife, because she was barren; and the Lord granted his prayer, and his wife Rebekah conceived.
So then Isaac made entreaty unto Yahweh in behalf of his wife, for she was, barren, - and Yahweh suffered himself to be entreated by him, and Rebekah his wife conceived.
And Isaac besought the Lord for his wife, because she was barren: and he heard him, and made Rebecca to conceive.
And Isaac prayed to the LORD for his wife, because she was barren; and the LORD granted his prayer, and Rebekah his wife conceived.
And Isaac entreated Yahweh for his wife, because she was barren. And Yahweh was entreated of him, and Rebekah his wife became pregnant.
Isaac prayed to the LORD on behalf of his wife, because she was barren; and the LORD answered him and Rebekah his wife conceived.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2167, bc 1837
entreated: 1 Samuel 1:11, 1 Samuel 1:27, Psalms 50:15, Psalms 65:2, Psalms 91:15, Isaiah 45:11, Isaiah 58:9, Isaiah 65:24, Luke 1:13
because: Genesis 11:30, Genesis 15:2, Genesis 15:3, Genesis 16:2, Genesis 17:16-19, 1 Samuel 1:2, Luke 1:7
and the: 1 Chronicles 5:20, 2 Chronicles 33:13, Ezra 8:23, Psalms 145:19, Proverbs 10:24
and Rebekah: Romans 9:10-12
Reciprocal: Genesis 16:1 - bare Genesis 29:31 - he opened Genesis 30:2 - Am I Genesis 30:22 - opened Judges 13:2 - barren Ruth 4:13 - the Lord 2 Kings 4:14 - she hath no child Psalms 113:9 - maketh Luke 1:25 - hath Acts 7:8 - and Isaac
Cross-References
Sarai was barren; she had no children.
Jokshan had Sheba and Dedan. Dedan's descendants were the Asshurim, the Letushim, and the Leummim.
This is the family tree of Ishmael son of Abraham, the son that Hagar the Egyptian, Sarah's maid, bore to Abraham.
This is the family tree of Isaac son of Abraham: Abraham had Isaac. Isaac was forty years old when he married Rebekah daughter of Bethuel the Aramean of Paddan Aram. She was the sister of Laban the Aramean.
Hannah Pours Out Her Heart to God There once was a man who lived in Ramathaim. He was descended from the old Zuph family in the Ephraim hills. His name was Elkanah. (He was connected with the Zuphs from Ephraim through his father Jeroham, his grandfather Elihu, and his great-grandfather Tohu.) He had two wives. The first was Hannah; the second was Peninnah. Peninnah had children; Hannah did not. Every year this man went from his hometown up to Shiloh to worship and offer a sacrifice to God -of-the-Angel-Armies. Eli and his two sons, Hophni and Phinehas, served as the priests of God there. When Elkanah sacrificed, he passed helpings from the sacrificial meal around to his wife Peninnah and all her children, but he always gave an especially generous helping to Hannah because he loved her so much, and because God had not given her children. But her rival wife taunted her cruelly, rubbing it in and never letting her forget that God had not given her children. This went on year after year. Every time she went to the sanctuary of God she could expect to be taunted. Hannah was reduced to tears and had no appetite. Her husband Elkanah said, "Oh, Hannah, why are you crying? Why aren't you eating? And why are you so upset? Am I not of more worth to you than ten sons?" So Hannah ate. Then she pulled herself together, slipped away quietly, and entered the sanctuary. The priest Eli was on duty at the entrance to God 's Temple in the customary seat. Crushed in soul, Hannah prayed to God and cried and cried—inconsolably. Then she made a vow: Oh, God -of-the-Angel-Armies, If you'll take a good, hard look at my pain, If you'll quit neglecting me and go into action for me By giving me a son, I'll give him completely, unreservedly to you. I'll set him apart for a life of holy discipline. It so happened that as she continued in prayer before God , Eli was watching her closely. Hannah was praying in her heart, silently. Her lips moved, but no sound was heard. Eli jumped to the conclusion that she was drunk. He approached her and said, "You're drunk! How long do you plan to keep this up? Sober up, woman!" Hannah said, "Oh no, sir—please! I'm a woman hard used. I haven't been drinking. Not a drop of wine or beer. The only thing I've been pouring out is my heart, pouring it out to God . Don't for a minute think I'm a bad woman. It's because I'm so desperately unhappy and in such pain that I've stayed here so long." Eli answered her, "Go in peace. And may the God of Israel give you what you have asked of him." "Think well of me—and pray for me!" she said, and went her way. Then she ate heartily, her face radiant. Up before dawn, they worshiped God and returned home to Ramah. Elkanah slept with Hannah his wife, and God began making the necessary arrangements in response to what she had asked. Before the year was out, Hannah had conceived and given birth to a son. She named him Samuel, explaining, "I asked God for him." When Elkanah next took his family on their annual trip to Shiloh to worship God , offering sacrifices and keeping his vow, Hannah didn't go. She told her husband, "After the child is weaned, I'll bring him myself and present him before God —and that's where he'll stay, for good." Elkanah said to his wife, "Do what you think is best. Stay home until you have weaned him. Yes! Let God complete what he has begun!" So she did. She stayed home and nursed her son until she had weaned him. Then she took him up to Shiloh, bringing also the makings of a generous sacrificial meal—a prize bull, flour, and wine. The child was so young to be sent off! They first butchered the bull, then brought the child to Eli. Hannah said, "Excuse me, sir. Would you believe that I'm the very woman who was standing before you at this very spot, praying to God ? I prayed for this child, and God gave me what I asked for. And now I have dedicated him to God . He's dedicated to God for life." Then and there, they worshiped God .
So we fasted and prayed about these concerns. And he listened.
Don't you see that children are God 's best gift? the fruit of the womb his generous legacy? Like a warrior's fistful of arrows are the children of a vigorous youth. Oh, how blessed are you parents, with your quivers full of children! Your enemies don't stand a chance against you; you'll sweep them right off your doorstep.
He does what's best for those who fear him— hears them call out, and saves them.
The nightmares of the wicked come true; what the good people desire, they get.
Thus God , The Holy of Israel, Israel's Maker, says: "Do you question who or what I'm making? Are you telling me what I can or cannot do? I made earth, and I created man and woman to live on it. I handcrafted the skies and direct all the constellations in their turnings. And now I've got Cyrus on the move. I've rolled out the red carpet before him. He will build my city. He will bring home my exiles. I didn't hire him to do this. I told him. I, God -of-the-Angel-Armies."
Gill's Notes on the Bible
And Isaac entreated the Lord for his wife,.... Was very earnest and constant in his supplications for her, as the word signifies, as is observed by Jarchi; or, "before his wife" a, she being present, and joining with him in his prayers: the reason was,
because she [was] barren; which appeared by the length of time they had been married, which was near twenty years, see Genesis 25:26. The Jewish writers b say, that, after twenty years, Isaac took her and went with her to Mount Moriah, to the place where he was bound, and prayed that she might conceive; putting the Lord in mind of the promise he there made of the multiplication of Abraham's seed, Genesis 22:17:
and the Lord was entreated of him; he granted him his request; for, though God has purposed and promised to do many things for his people, yet he will be sought unto by them to do them for them:
and Rebekah his wife conceived; two sons at once, as it follows.
a לנכח אשתו "praesente uxore sua", Munster, Fagins. b Pirke Eliezer, c. 32. Targum. Jon. in loc. Shalshalet Hakabala, fol. 3. 1.
Barnes' Notes on the Bible
- LIII. Birth of Esau and Jacob
20. פדן padān, Paddan, “plowed field;” related: “cut, plow.”
25. עשׂי ‛êśâv, ‘Esaw, “hairy, or made.”
26. יעקב ya‛ăqôb, Ja’aqob, “he shall take the heel.”
27. תם tām, “perfect, peaceful, plain.” The epithet refers to disposition, and contrasts the comparatively civilized character of Jacob with the rude temper of Esau.
30. אדים 'ědôm, Edom, “red.”
The ninth document here begins with the usual phrase, and continues to the end of the thirty-fifth chapter. It contains the history of the second of the three patriarchs, or rather, indeed, as the opening phrase intimates, of the generations of Isaac; that is, of his son Jacob. Isaac himself makes little figure in the sacred history. Born when his mother was ninety, and his father a hundred years of age, he is of a sedate, contemplative, and yielding disposition. Consenting to be laid on the altar as a sacrifice to God, he had the stamp of submission early and deeply impressed on his soul. His life corresponds with these antecedents. Hence, in the spiritual aspect of his character he was the man of patience, of acquiescence, of susceptibility, of obedience. His qualities were those of the son, as Abraham’s were those of the father. He carried out, but did not initiate; he followed, but did not lead; he continued, but did not commence. Accordingly, the docile and patient side of the saintly character is now to be presented to our view.
Genesis 25:19-26
The birth of Esau and Jacob. “The son of forty years.” Hence, we learn that Isaac was married the third year after his mother’s death, when Abraham was in his hundred and fortieth year. “Bethuel the Aramaean.” As Bethuel was a descendant of Arpakshad, not of Aram, he is here designated, not by his descent, but by his adopted country Aram. By descent he was a Kasdi or Kaldee. Sarah was barren for at least thirty years; Rebekah for nineteen years. This drew forth the prayer of Isaac in regard to his wife. The heir of promise was to be a child of prayer, and accordingly when the prayer ascended the fruit of the womb was given. Rebekah had unwonted sensations connected with her pregnancy. She said to herself, “If it be so,” if I have conceived seed, “why am I thus,” why this strange struggle within me? In the artlessness of her faith she goes to the Lord for an explanation. We are not informed in what way she consulted God, or how he replied. The expression, “she went to inquire of the Lord,” implies that there was some place of worship and communion with God by prayer. We are not to suppose that she went to Abraham, or any other prophet, if such were then at hand, when we have no intimation of this in the text. Her communication with the Lord seems to have been direct. This passage conveys to us the intimation that there was now a fixed mode and perhaps place of inquiring at the Lord. The Lord answers the mother of the promised seed. Two children are in her womb, the parents of two nations, differing in their dispositions and destinies. The one is to be stronger than the other. The order of nature is to be reversed in them; for the older will serve the younger. Their struggles in the womb are a prelude to their future history.
Genesis 25:24-26
The twins are born in due time. The difference is manifest in the outward appearance. The first is red and hairy. These qualities indicate a passionate and precocious nature. He is called “Esau the hairy,” or “the made up,” the prematurely developed. His brother is like other children. An act takes place in the very birth foreshadowing their future history. The second has a hold of his brother’s heel, as if he would trip him up from his very birth. Hence, he is called “Jacob the wrestler,” who takes hold by the heel.
Genesis 25:27-34
The brothers prove to be different in disposition and habit. The rough fiery Esau takes to the field, and becomes skilled in all modes of catching game. Jacob is of a homely, peaceful, orderly turn, dwelling in tents and gathering round him the means and appliances of a quiet social life. The children please their parents according as they supply what is lacking in themselves. Isaac, himself so sedate, loves the wild, wandering hunter, because he supplies him with pleasures which his own quiet habits do not reach. Rebekah becomes attached to the gentle, industrious shepherd, who satisfies those social and spiritual tendencies in which she is more dependent than Isaac. Esau is destructive of game; Jacob is constructive of cattle.
Genesis 25:29-34
A characteristic incident in their early life is attended with very important consequences. “Jacob sod pottage.” He has become a sage in the practical comforts of life. Esau leaves the field for the tent, exhausted with fatigue. The sight and smell of Jacob’s savory dish of lentile soup are very tempting to a hungry man. “Let me feed now on that red, red broth.” He does not know how to name it. The lentile is common in the country, and forms a cheap and palatable dish of a reddish brown color, with which bread seems to have been eaten. The two brothers were not congenial. They would therefore act each independently of the other, and provide each for himself. Esau was no doubt occasionally rude and hasty. Hence, a selfish habit would grow up and gather strength. He was probably accustomed to supply himself with such fare as suited his palate, and might have done so on this occasion without any delay. But the free flavor and high color of the mess, which Jacob was preparing for himself, takes his fancy, and nothing will do but the red red. Jacob obviously regarded this as a rude and selfish intrusion on his privacy and property, in keeping with similar encounters that may have taken place between the brothers.
It is here added, “therefore was his name called Edom,” that is, “Red.” The origin of surnames, or second names for the same person or place, is a matter of some moment in the fair interpretation of an ancient document. It is sometimes hastily assumed that the same name can only owe its application to one occasion; and hence a record of a second occasion on which it was applied is regarded as a discrepancy. But the error lies in the interpreter, not in the author. The propriety of a particular name may be marked by two or more totally different circumstances, and its application renewed on each of these occasions. Even an imaginary cause may be assigned for a name, and may serve to originate or renew its application. The two brothers now before us afford very striking illustrations of the general principle. It is pretty certain that Esau would receive the secondary name of Edom, which ultimately became primary in point of use, from the red complexion of skin, even from his birth. But the exclamation “that red red,” uttered on the occasion of a very important crisis in his history, renewed the name, and perhaps tended to make it take the place of Esau in the history of his race. Jacob, too, the holder of the heel, received this name from a circumstance occurring at his birth. But the buying of the birthright and the gaining of the blessing, were two occasions in his subsequent life on which he merited the title of the supplanter or the holder by the heel Genesis 27:36. These instances prepare us to expect other examples of the same name being applied to the same object, for different reasons on different occasions.
“Sell me this day thy birthright.” This brings to light a new cause of variance between the brothers. Jacob was no doubt aware of the prediction communicated to his mother, that the older should serve the younger. A quiet man like him would not otherwise have thought of reversing the order of nature and custom. In after times the right of primogeniture consisted in a double portion of the father’s goods Deuteronomy 21:17, and a certain rank as the patriarch and priest of the house on the death of the father. But in the case of Isaac there was the far higher dignity of chief of the chosen family and heir of the promised blessing, with all the immediate and ultimate temporal and eternal benefits therein included. Knowing all this, Jacob is willing to purchase the birthright, as the most peaceful way of bringing about that supremacy which was destined for him. He is therefore cautious and prudent, even conciliating in his proposal.
He availed himself of a weak moment to accomplish by consent what was to come. Yet he lays no necessity on Esau, but leaves him to his own free choice. We must therefore beware of blaming him for endeavoring to win his brother’s concurrence in a thing that was already settled in the purpose of God. His chief error lay in attempting to anticipate the arrangements of Providence. Esau is strangely ready to dispose of his birthright for a trivial present gratification. He might have obtained other means of recruiting nature equally suitable, but he will sacrifice anything for the desire of the moment. Any higher import of the right he was prepared to sell so cheap seems to have escaped his view, if it had ever occurred to his mind. Jacob, however, is deeply in earnest. He will bring this matter within the range of heavenly influence. He will have God solemnly invoked as a witness of the transfer. Even this does not startle Esau. There is not a word about the price. It is plain that Esau’s thoughts were altogether on “the morsel of meat.” He swears unto Jacob. He then ate and drank, and rose up and went his way, as the sacred writer graphically describes his reckless course. Most truly did he despise his birthright. His mind did not rise to higher or further things. Such was the boyhood of these wondrous twins.
Clarke's Notes on the Bible
Verse Genesis 25:21. 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, Genesis 25:20, and he was threescore years of age when Jacob and Esau were born, Genesis 25:26. 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, לנכח אשתו lenochach ishto, directly, purposely, especially, for his wife. Ainsworth thinks the words imply their praying together for this thing; and the rabbins say that "Isaac and Rebekah went on purpose to Mount Moriah, where he had been bound, and prayed together there that they might have a son." God was pleased to exercise the faith of Isaac previous to the birth of Jacob, as he had exercised that of Abraham previous to his own birth.
