Genesis 25:18

Gen 25:18 And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died in the presence of all his brethren.

Ver. 18. And they dwelt from Havilah unto Shur.] A large tract and territory; but nothing so large as his posterity the Saracens’, called more rightly Hagarenes, {Psa 83:6} proved to be; whose name and empire notwithstanding is now swallowed up in the greatness of the Turkish empire; which laboureth with nothing more, than with the weightiness of itself. {a}

And he died.] Or, dwelt, as some read it. Compare Gen 16:12.

{a} Turk. Hist.

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.

25:18 Havilah was a region in north-central Arabia. • Shur was a region between Beersheba and Egypt. • in open hostility toward all their relatives: The wording is close to that of 16:12.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He meaneth that his lot fell to dwell among his brethren as the Angel promised, Gen. 16:12.

Or, his lot fell.

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

DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)

he died--rather, "it [their lot] fell" in the presence of his brethren (compare Gen 16:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, 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 Mediterranean.

As thou goest toward 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 Petraea, and in passing by the country of Havilah. I know not," adds he, "whether Ashshurah in the text may not mark out rather the Asshurim descended from Keturah, than the Assyrians, who were the descendants of Asshur the son of Shem."

He died in the presence of all his brethren] The original will not well bear this translation. In Ge 25:17 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 על פני כל אחיו נפל al peney col echaiv 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, Ge 16:12, 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 Divine Providence, contiguous to that of the other branches of the family. The same word, נפל naphal, is used Jos 23:4, for to divide by lot.

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

"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. A 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. 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.

SAME NAMES DIFFERING IN THE HEBREW

1

Ge 4:18

Mehujael

Mehijael

in the same verse.

2

Ge 10:3

Riphath

Diphath

1Ch 1:6

3

Ge 10:4

Tarshish

Tarshishah

1Ch 1:7

4

Ge 10:4

Dodanim

Rodanim

1Ch 1:7

5

Ge 10:23

Mash

Meshech

1Ch 1:17

6

Ge 10:28

Obal

Ebal

1Ch 1:22

7

Ge 32:30-31

Peniel

Penuel

in the next verse.

8

Ge 36:11

Zepho

Zephi

1Ch 1:36

9

Ge 36:23

Shepho

Shephi

1Ch 1:40

10

Ge 36:39

Pau

Pai

1Ch 1:50

11

Ge 36:40

Alvah

Aliah

1Ch 1:51

12

Ge 46:10

Jemuel

Nemuel

Nu 26:12

13

Ge 46:10

Jachin

Jarib

1Ch 4:24

14

Ge 46:10

Zohar

Zerah

Nu 26:13, 1Ch 4:24

15

Ge 46:11

Gershon

Gershom

1Ch 4:1, 1Ch 1:16

16

Ge 46:13

Job

Jashub

Nu 26:24

17

Ge 46:16

Ezbon

Ozni

Nu 26:16

18

Ge 46:21

Huppim

Huram

1Ch 8:5

19

Ge 46:21

Ard

Addar

1Ch 8:3

20

Ge 46:23

Hushim

Shuham

Nu 26:42

21

Ex 4:18

Jether

Jethro

in the same verse.

22

Nu 1:14

Deuel

Reuel

Nu 2:14

23

De 32:44

Hoshea

Joshua

De 34:9

NAMES SAME IN HEBREW YET DIFFERENT IN ENGLISH

1

Ge 5:3

Seth

Sheth

1Ch 1:1

2

Ge 5:6

Enos

Enosh

1Ch 1:1

3

Ge 5:9

Cainan

Renan

1Ch 1:2

4

Ge 5:15

Jared

Jered

1Ch 1:2

5

Ge 5:18

Enoch

Henoch

1Ch 1:3

6

Ge 5:21

Methuselah

Mathushelah

1Ch 1:3

7

Ge 10:6

Phut

Put

1Ch 1:8

8

Ge 10:14

Philistim

The Philistines

1Ch 1:12

9

Ge 10:14

Caphtorim

Caphthorim

1Ch 1:12

10

Ge 10:16

Emorite

Amorites

Ge 15:16, Ge 15:21

11

Ge 10:16

Girgasite

Girgashites

Ge 15:21

12

Ge 10:19, Jer 47:5

Gaza

Azzah

De 2:23, Jer 25:20

13

Ge 10:22

Ashur

Asshur

1Ch 1:17

14

Ge 10:24

Salah

Shelah

1Ch 1:18

15

Ge 14:2, Ge 14:8

Zeboiim

Zeboim

De 29:23

16

Ge 14:5, Ge 15:20

Rephairns

Giants

De 2:20, De 3:11

17

Ge 25:15

Naphish

Nephish

1Ch 5:19

18

Ge 29:6

Rachel

Rahel

Jer 31:15

19

Ge 36:34

Temani

The Temanites

1Ch 1:45

20

Ge 36:37

Saul

Shaul

1Ch 1:48

21

Ge 37:25, Ge 37:28

Ishmeelites

Ishmaelites

Jdg 8:24

22

Ex 1:11

Raamses

Rameses

Ex 12:37

23

Ex 6:18

Izhar

Izehar

Nu 3:19

24

Ex 6:19

Mahali

Mahli

1Ch 6:19

25

Le 18:21

Molech

Moloch

Am 5:26

26

Nu 13:8, Nu 13:16

Oshea

Hoshea

De 32:44

27

Nu 13:16

Jehoshua

Joshua

Nu 14:6

28

Nu 21:12

Zared

Zered

De 2:13

29

Nu 32:3

Jazer

Jaazar

Nu 32:13

30

Nu 33:31

Bene-Jaakan

Children of Jaakan

De 10:6

31

De 3:17

Ashdoth-pisgah

Springs of Pisgah

De 4:49

"Nothing can be more clear than that these 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: whoever could admit (as above) both Gaza and Azzak, 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 volurit 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. He died in the presence of all his brethren The major part of commentators understand this of his death; as if Moses had said that the life of Ishmael was shorter than that of his brethren, who long survived him: but because the word נפל (naphal) is applied to a violent death, and Moses testifies that Ishmael died a natural death, this exposition cannot be approved. The Chaldean Paraphrast supposes the word “lot” to be understood, and elicits this sense, that the lot fell to him, so as to assign him a habitation not far from his brethren. Although I do not greatly differ in this matter, I yet think that the words are not to be thus distorted. The word נפל (naphal) sometimes signifies to lie down, or to rest, and also to dwell. The simple assertion therefore of Moses is, that a habitation was given to Ishmael opposite his brethren, so that he should indeed be a neighbor to them, and yet should have his distinct boundaries: for I do not doubt that he referred to the oracle contained in the sixteenth chapter (Genesis 16:1) where, among other things, the angel said to his mother Hagar, He shall remain, or pitch his tents in the presence of his brethren. Why does he rather speak thus of Ishmael than of the others, except for this reason, that whereas they migrated towards the eastern region, Ishmael, although the head of a nation, separated from the sons of Abraham, yet retained his dwelling in their neighborhood? Meanwhile the intention of God is also to be observed, namely, that Ishmael, though living near his brethren, was yet placed apart in an abode of his own, that he might not become mingled with them, but might dwell in their presence, or opposite to them. Moreover, it is sufficiently obvious that the prediction is not to be restricted personally to Ishmael.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) Havilah was far to the south, on the Persian Gulf. (See Gen_10:29.)

Shur.—This was their western limit towards Egypt. (See Gen_16:7.) In 1Sa_15:7 this same region is assigned to the Amalekites.

As thou goest toward Assyria.—This does not mean that Shur was on the route toward Assyria, but gives the eastern limit of the country inhabited by the descendants of Ishmael.

He died.—But the Hebrew is, he fell—that is, his lot fell; he settled there.

In the presence of.—This means to the east of all his brethren. Just as Assyria was regarded as lying to the north of Palestine, because on starting the traveller journeyed in that direction, so Arabia was considered to be on the east, for a similar reason. (But see Note on Gen_16:12.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And they dwelt from Havilah unto Shur,.... That is, the posterity of Ishmael, whose country reached from one place to the other; not from India to Chaluza, as the Targums of Jonathan and Jerusalem; but the extent is that vast desert of Arabia, which eastward was called the wilderness of Havilah, and westward the wilderness of Shur; so that they inhabited it from east to west:

that is before Egypt, as thou goest to Assyria; which last place was over against Egypt, and bordered on that part where lies the way to the land of Assyria:

and he died in the presence of all his brethren; they being present when he died, or in peace with them, in all prosperity along with them: but since his death is spoken of before, and here the situation of his posterity, the words may be read, "it fell (y) in the presence of his brethren"; his lot, or the habitation of his posterity fell by lot between his brethren the Egyptians on one side of him, and the Israelites on the other; or between the sons of Keturah on the east, and the posterity of Isaac on the west.

(y) "cecidit habitatio ipsi", Schmidt; "cecidit sors ejus", Aben Ezra, Kimchi, Ben Gersom, and Ben Melech.

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

In the presence, &c. As he was the eldest, so he died first; having lived unmolested and fearless among his father’s children, chap. xvi. 12. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Before Egypt, as thou goest toward Assyria, i.e. on that part or side of Egypt which leads to Assyria.

He died in the presence of all his brethren; his brethren surviving him, and being his neighbours, and therefore as they had conversation with him in the time of his life, so now they did him honour at his death. But this translation and interpretation may seem improbable,

1. Because his death was related, Gen 25:17, and would not be so presently repeated.

2. Because the foregoing words in this verse speak not of his death, but of his dwelling, to which these words do very well agree. For what we translated

and he died, is commonly rendered and he fell, or it fell, and is most commonly used concerning a lot whereby men’s portions are designed and divided, as Lev 16:9,10; Num 33:54; Jos 16:1; and so the sense may be, it fell, i.e. that country fell to him or his; or he lay, or was stretched out, or posted himself, as the Hebrew word is used, Jdg 7:12, i.e. he dwelt

in the presence of all his brethren; and so indeed his country lay between the children of Keturah on the east, and the children of Isaac and Israel on the west.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. From Havilah unto Shur — Or, as we might say, from the Arabian Gulf and the Euphrates to the border of Egypt and the Red Sea. On Havilah see Gen_10:7; Gen_10:29; and on Shur see on Gen_16:7; Gen_20:1, and Exo_15:22.

As thou goest toward Assyria — One journeying most directly from Egypt to Assyria would pass through this broad Ishmaelite territory.

Died — Rather, he fell, or threw himself, נפל. This word is here used somewhat in the sense of the American word squat; he threw himself down upon, or settled in this region, between Havilah and Shur. The word is rendered lay along in Jdg_7:12, where it is said the Midianites and Amalekites and Bene-Kedem fell with their tents and cattle in the valley. That is, they dropped down, flung themselves down, intending to stay. Thus was fulfilled the prophecy of Gen_16:12.

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

נפל (literally, he fell) means ‘‘he dwelt”, as (Judges 7:12) “Now the Midianites and the Amalekites and all children of the East dwelt (נופלים) in the valley.” Here it says “He fell” and there (16:12) it says “In the presence of all his brethren shall he dwell”. But it may be explained thus: before Abraham died it could be said “He would dwell in security: after he died, “he fell” (Genesis Rabbah 62:5).

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.

וישכבו, the descendants of Ishmael mentioned by name in this paragraph resided in different regions extending from Chavilah as far as Shur, as these were the regions which became their ancestral holdings.

על פני כל אחיו נפל, in accordance with the prediction of the angel in 16,12 foretold to his mother even before he had been born. We explained the meaning of the phrase there. The word ונפל is to be understood as similar in meaning to the same word in Judges 7,12, (נופלים) where it means “falling in battle.”

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.