Genesis 25:17

Gen 25:17 And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

Ver. 17. And he gave up the ghost and died; and was gathered,] sc., to "the congregation house of all living," as the grave is called, {Job 30:23} and, for aught we know, to "the congregation house (πανηγυρις) of the firstborn," as heaven is called. {Heb 12:23} Abraham prayed that Ishmael might live in God’s sight: Ishmael joined with his brother Isaac in burying their father Abraham. {Gen 25:9} Here he hath his whole lifetime recorded, the like whereof cannot be showed of any reprobate; and at his death, he is said gently to "give up the ghost," or yield up the spirit (as Abraham also did, Gen 25:8), and to be "gathered to his people," as he. These are probable arguments, that, however he lived, yet he died in the faith of his father Abraham. He runs far, we say, that never turns. Nunquam sere si serio.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 25:17. He lived a hundred and thirty-seven years — Which is recorded to show the efficacy of Abraham’s prayer for him, Gen 17:18, O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren — With his friends about him. Who would not wish so to die?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Which dwelt among the Arabians, and were separate from the blessed seed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

17. And these are, &c.] The same phrases occur in this verse as in Gen_25:7-8.

gathered unto his people] See note on Gen_25:8.

18 (J). from Havilah unto Shur] Cf. 1Sa_15:7. See note on “Havilah,” Gen_10:29. It was apparently a locality in the N.E. of Arabia. On “Shur,” see note on Gen_16:7. It was on the eastern border of Egypt. It has been conjectured that this summary description of Ishmael’s territory concluded J’s narrative of Hagar and Ishmael (Gen_16:1-14). It seems to indicate the whole extent of country between N.E. Arabia and the E. Egyptian frontier.

before Egypt] The preposition “before,” i.e. “in front of,” denotes “the eastern side.” See note on Gen_16:12.

as thou goest … Assyria] The mention of “Assyria” is here evidently quite out of place, and the explanation of Delitzsch that it means “up to, or as far as, the country under the rule of Assyria,” is very forced and improbable. Either, therefore, the Asshur here mentioned is to be connected with the country of the “Asshurim” (Gen_25:3), or we must suppose that the text has suffered some corruption. Hence Hupfeld conjectured “unto Shur.”

abode] R.V. marg. settled; Heb. fell.

in the presence of] R. V. marg. over against. The same preposition as is rendered “before” in the previous clause. The words are the fulfilment of the angel’s promise to Hagar in Gen_16:12, where see note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And these are the years of the life of Ishmael, an hundred and thirty and seven years,.... one hundred and thirty seven years old. So that he lived forty eight years after the death of Abraham, Gen 25:8; and, though he did not live to be so old as he, yet it was a considerable age he attained unto; see Gill on Gen 25:7,

and he gave up the ghost and died, and was gathered unto his people; some of the same expressions being used of him as of his father, Gen 25:8, have led some to conclude that he was a penitent and died a good man, and was gathered to the same people; but these phrases are used both of good and bad men.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17. Hundred and thirty and seven — Lange suggests that the violent disposition and passions of Ishmael consumed his life comparatively early; while the more peaceful and serene Isaac outlived him by more than forty years.

His people — He doubtless died in the faith of Abraham. Comp. Gen_25:8, note.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17, 18. And these are the years of the life of Ishmael, an hundred and thirty and seven years: a life shorter by nearly half a century than that of Isaac; (Gen_35:21) does this prove the life-prolonging influence of piety?and he gave up the ghost and died; and wee gathered unto his people (vide on ver. 8). And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward; Assyria: (vide Gen_10:29 Gen_16:7) and He died literally, fell down; not expired (Vulgate, A Lapide, Aben Ezra, et alii), but settled down, had his lot cast (Calvin, Keil, Kalisch); katwkhse (LXX) in the presence of all his brethren. (a fulfillment of Gen_16:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He lived an hundred and thirty and seven years - Which is recorded to shew the efficacy of Abraham's prayer for him, chap. xvii, 18. O that Ishmael might live before thee! Then he also was gathered to his people. And he died in the presence of all his brethren - With his friends about him. Who would not wish so to do?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These were the years of the life of Ishmael, 137 years

"These were ... Ishmael, one hundred and thirty-seven years." Ishmael lived 137 years. (See: Numbers)

breathed his last and died

The terms "breathed his last" and "died" mean basically the same thing. AT: "died" (See: Doublet)

was gathered to his people

This means that after Ishmael died, his soul went to the same place as his relatives who died before him. This can be stated in active form. AT: "he joined his family members who had already died" (See: Idiom and Active or Passive)

They lived

"His descendants settled"

from Havilah to Ashhur

"between Havilah and Ashhur"

Havilah

Havilah was located somewhere in the Arabian Desert. See how you translated this in Genesis 2:11. (See: How to Translate Names)

as one goes toward

"in the direction of"

They lived in hostility with each other

Possible meanings are 1) "they did not live in peace together," or 2) "they lived away from their other relatives."

translationWords

Ishmael

Egypt

Assyria

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ואלה שני חיי ישמעאל וגו AND THESE ARE THE YEARS OF THE LIFE OF ISHMAEL etc. —R. Chija the son of Abba asked: Why are the years of Ishmael enumerated? In order to trace through them the years of Jacob (i. e. the years in which the various incidents of his life happened). Calculating from the age of Ishmael (when he died) we may learn that Jacob attended at the School of Eber for fourteen years after he left his father and before he arrived at Laban’s house, for just when Jacob left his father Ishmael died, for it is said, (28:9) ‘‘So Esau went to Ishmael etc.”, as is explained in the Chapter Megilla Nikraath (Megillah 17a) (cf. Rashi on Genesis 28:9).

ויגוע AND HE EXPIRED — This expression — expiring — associated with a word denoting dying is only mentioned in the case of righteous people (Bava Batra 16b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND THESE ARE THE YEARS OF THE LIFE OF ISHMAEL. It appears plausible in line with the simple explanation that Scripture relates, in the case of the sons of the righteous, their generations and the number of their years in order to inform us that the seed of the righteous shall be blessed. However, it did not relate the number of Esau’s years for he outlived Jacob, and the narrative was concluded with the death of Jacob. Hence, Scripture did not want to return to the life of Esau since it had already mentioned his generations in their appropriate place. In the Midrash of our Rabbis there are many reasons for the Scriptural account of Ishmael’s years. The correct one among them is that he was righteous, a man of repentance, and Scripture tells of him as it does with all righteous people.

AND HE EXPIRED (‘VAYIGVA’). Rashi comments: “This expression — ‘expiring’ — is only mentioned in the case of righteous people.” But in the Gemara (teaching) constitutes the collected discussions of the Amoraim, centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. the Rabbis objected, “But it says ‘expiring’ with reference to the generation of the flood: And all flesh expired that moved upon the earth, etc., and every man; Every thing that is in the earth shall expire.”, 6:17. And the Gemara answers: “We were referring to [those places where it mentions both] ‘expiring’ and ‘gathering,’” [as it says in the case of Abraham and in the present verse concerning Ishmael].The intent of the Rabbis is that the expression “expiring” indicates death without prolonged sickness and without pains. This death is merited only by the righteous people, [and concerning their death both “expiring” and “gathering” are mentioned]. But the men of the generation of the flood, who were overthrown as in a moment, and no hands fell upon them, as also those who died in the desert — with them Scripture therefore mentions only “expiring”: when our brethren expired. And so is the sense of the verse, And that man expired not alone in his iniquity, meaning that his iniquity did not cause him instant death. But when Scripture so mentions the term “expiring” in reference to death together with the word vayei’aseph (and he was gathered [unto his people]) or vayamoth (and he died), it hints to the death of the righteous ones.In the words of Bereshith Rabbah, “And Abraham expired, and died, Rabbi Yehudah the son of Rabbi Ilai said, ‘The early pious men used to suffer with intestinal disease for about ten or twenty days before death, thus establishing the principle that illness cleanses from sin.’ Rabbi Yehudah said, ‘All who are said to have expired died of intestinal disease.’” There in Bereshith Rabbah the Rabbis also said, “Everything that is in the earth ‘yigva’, 6:17. — will shrivel.”It would appear that to the Rabbis, the word gviyah (expiring) was analogous to Their flesh shall consume while they stand upon their feet. So also is the opinion of Onkelos who translated here ve’isnagid, meaning “fainting,” similar to the expressions: “isnagid (he became faint) and sighed”; “You might think he may pay as a fine five negidim (emaciated) oxen.” ) ‘tachtav’ “ — in its place. In other words each one of the five oxen must be equal in value to the stolen ox, “for otherwise he might pay him back five emaciated oxen which together will not equal even the value of the one stolen” (Meiri, Baba Kamma ibid.). It is so said in the case of the flood, as Scripture states, And He blotted out every being. After having said, And all flesh perished (‘vayigva’), and having said, whatever was in the dry land, died, Scripture continues to say, “And He blotted out, meaning etc.”(see above p. 112). Here in discussing the meaning of the word gviyah. Ramban brings proof to his theory that gviyah in itself does not mean death but fainting, emaciation, etc. For it is on this basis that we can understand why after having said ‘vayigva’ all flesh Scripture continued to inform us further that it died and was blotted out, since these facts are not included in the term of gviyah. And in the case of Ishmael it is stated in the verse before us: And he expired and died, as a man who is powerless and dies, and this is the measure meted out to righteous people. Toldoth

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ואלה, The Torah mentions Ishmael’s age at death also as a form of tribute to his father Avraham as we have already mentioned (verse 12). According to our sages in Megillah 17 this information also serves us to calculate how old Yaakov was during certain episodes which occurred during his life.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.