Commentary Critical and Explanatory on the Whole Bible

1. Sarah was an hundred and seven and twenty years old, &c.—Sarah is the only woman in Scripture whose age, death, and burial are mentioned, probably to do honor to the venerable mother of the Hebrew people.

2. Abraham came to mourn for Sarah, &c.—He came from his own tent to take his station at the door of Sarah's. The "mourning" describes his conformity to the customary usage of sitting on the ground for a time; while the "weeping" indicates the natural outburst of his sorrow.

3. Abraham stood up, &c.—Eastern people are always provided with family burying-places; but Abraham's life of faith—his pilgrim state—had prevented him acquiring even so small a possession (Ac 7:5).

spake unto the sons of Heth—He bespoke their kind offices to aid him in obtaining possession of a cave that belonged to Ephron—a wealthy neighbor.

9. Machpelah—the "double cave."

10. Ephron dwelt—literally, was "sitting" among the children of Heth in the gate of the city where all business was transacted. But, though a chief man among them, he was probably unknown to Abraham.

11-15. Ephron answered, Nay, my lord, &c.—Here is a great show of generosity, but it was only a show; for while Abraham wanted only the cave, he joins "the field and the cave"; and though he offered them both as free gifts, he, of course, expected some costly presents in return, without which, he would not have been satisfied. The patriarch, knowing this, wished to make a purchase and asked the terms.

15. the land is worth four hundred shekels, &c.—as if Ephron had said, "Since you wish to know the value of the property, it is so and so; but that is a trifle, which you may pay or not as it suits you." They spoke in the common forms of Arab civility, and this indifference was mere affectation.

16. Abraham weighed... the silver—The money, amounting to £50 was paid in presence of the assembled witnesses; and it was weighed. The practice of weighing money, which is often in lumps or rings, each stamped with their weight, is still common in many parts of the East; and every merchant at the gates or the bazaar has his scales at his girdle.

19. Abraham buried Sarah—Thus he got possession of Machpelah and deposited the remains of his lamented partner in a family vault which was the only spot of ground he owned.

1. And Abraham was old... take a wife—His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.

2. said unto his eldest servant—Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary visit to his native land, was obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would follow the same course if he could not go himself.

3. thou shalt not take a wife, &c.—Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe—custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive—a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.

10. the servant took ten camels, &c.—So great an equipage was to give the embassy an appearance worthy of the rank and wealth of Abraham; to carry provisions; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency.

went to Mesopotamia, &c.—A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighborhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited till the evening time of water drawing.

12. And he said, O Lord God of my master—The servant appears worthy of the master he served. He resolves to follow the leading of Providence; and while he shows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, he never doubts but that in such a case God will direct him.

15-21. before he had done speaking... behold, Rebekah came out—As he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her shoulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him but to pour it into the trough for his camels, afforded him the most agreeable surprise. She was the very person his imagination had pictured, and he proceeded to reward her civility.

22. the man took a golden earring, &c.—The ring was not for the ear, but the nose; the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn.

23-27. And said, Whose daughter art thou?—After telling her name and family, the kind-hearted damsel hastened home to give notice of a stranger's arrival.

28. and told them of her mother's house these things—the female apartments. This family was in an advanced stage of pastoral life, dwelling in a settled place and a fixed habitation.

29-31. Rebekah had a brother... Laban ran out—From what we know of his character, there is reason to believe that the sight of the dazzling presents increased both his haste and his invitation.

32-49. the man came into the house, &c.—What a beautiful picture of piety, fidelity, and disinterestedness in a servant! He declined all attention to his own comforts till he had told his name and his errand.

50. Then Laban and Bethuel answered—The brothers conduct all the marriage negotiations, their father being probably dead, and without consulting their sister. Their language seems to indicate they were worshippers of the true God.

53. And the servant brought forth jewels of silver, and... gold—These are the usual articles, with money, that form a woman's dowry among the pastoral tribes. Rebekah was betrothed and accompanied the servant to Canaan.

64. she lighted off the camel—If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.

65. she took a veil, and covered herself—The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.

67. And Isaac brought her into his mother's... tent—thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."

1. Abraham took a wife—rather, "had taken"; for Keturah is called Abraham's concubine, or secondary wife (1Ch 1:32); and as, from her bearing six sons to him, it is improbable that he married after Sarah's death; and also as he sent them all out to seek their own independence, during his lifetime, it is clear that this marriage is related here out of its chronological order, merely to form a proper winding up of the patriarch's history.

5, 6. Abraham gave all that he had unto Isaac... unto the sons of the concubines... Abraham gave gifts—While the chief part of the inheritance went to Isaac; the other sons (Ishmael included) migrated to "the East country," that is, Arabia, but received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since it is still the rule followed among the pastoral tribes.

7. these are the days of... Abraham—His death is here related, though he lived till Jacob and Esau were fifteen years, just one hundred years after coming to Canaan; "the father of the faithful," "the friend of God" [Jas 2:23], died; and even in his death, the promises were fulfilled (compare Ge 15:15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them—nor was it necessary; for (see Mt 7:16) from earth he passed into heaven (Lu 16:22). Though dead he yet liveth (Mt 22:32).

9, 10. his sons... buried him—Death often puts an end to strife, reconciles those who have been alienated, and brings rival relations, as in this instance, to mingle tears over a father's grave.

Ge 25:12-18. 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 Ge 17:20); and, secondly, in their independence.

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

19. these are the generations—account of the leading events in his life.

21. Isaac entreated the Lord for his wife—Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was to be "as the stars" [Ge 26:4]. But in answer to their mutual prayers (1Pe 3:7), Rebekah was divinely informed that she was to be the mother of twins, who should be the progenitors of two independent nations; that the descendants of the younger should be the more powerful and subdue those of the other (Ro 9:12; 2Ch 21:8).

27. the boys grew—from the first, opposite to each other in character, manners, and habits.

28. The parents were divided in their affection; and while the grounds, at least of the father's partiality, were weak, the distinction made between the children led, as such conduct always does, to unhappy consequences.

29. Jacob sod pottage—made of lentils or small beans, which are common in Egypt and Syria. It is probable that it was made of Egyptian beans, which Jacob had procured as a dainty; for Esau was a stranger to it. It is very palatable; and to the weary hunter, faint with hunger, its odor must have been irresistibly tempting.

31. Jacob said, Sell me... thy birthright—that is, the rights and privileges of the first-born, which were very important, the chief being that they were the family priests (Ex 4:22) and had a double portion of the inheritance (De 21:17).

32. Esau said... I am at the point to die—that is, I am running daily risk of my life; and of what use will the birthright be to me: so he despised or cared little about it, in comparison with gratifying his appetite—he threw away his religious privileges for a trifle; and thence he is styled "a profane person" (Heb 12:16; also Job 31:7, 16; 6:13; Php 3:19). "There was never any meat, except the forbidden fruit, so dear bought, as this broth of Jacob" [Bishop Hall].

1. And there was a famine in the land... And Isaac went unto... Gerar—The pressure of famine in Canaan forced Isaac with his family and flocks to migrate into the land of the Philistines, where he was exposed to personal danger, as his father had been on account of his wife's beauty; but through the seasonable interposition of Providence, he was preserved (Ps 105:14, 15).

12. Then Isaac sowed in that land—During his sojourn in that district he farmed a piece of land, which, by the blessing of God on his skill and industry, was very productive (Isa 65:13; Ps 37:19); and by his plentiful returns he increased so rapidly in wealth and influence that the Philistines, afraid or envious of his prosperity, obliged him to leave the place (Pr 27:4; Ec 4:4). This may receive illustration from the fact that many Syrian shepherds at this day settle for a year or two in a place, rent some ground, in the produce of which they trade with the neighboring market, till the owners, through jealousy of their growing substance, refuse to renew their lease and compel them to remove elsewhere.

15. all the wells which his father's servants had digged... the Philistines had stopped, &c.—The same base stratagem for annoying those against whom they have taken an umbrage is practiced still by choking the wells with sand or stones, or defiling them with putrid carcases.

17. valley of Gerar—torrent-bed or wady, a vast undulating plain, unoccupied and affording good pasture.

18-22. Isaac digged again the wells of water—The naming of wells by Abraham, and the hereditary right of his family to the property, the change of the names by the Philistines to obliterate the traces of their origin, the restoration of the names by Isaac, and the contests between the respective shepherds to the exclusive possession of the water, are circumstances that occur among the natives in those regions as frequently in the present day as in the time of Isaac.

26-33. Then Abimelech went to him—As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (Ge 12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated—whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Pr 16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.

34. Esau... took to wife—If the pious feelings of Abraham recoiled from the idea of Isaac forming a matrimonial connection with a Canaanitish woman [Ge 24:3], that devout patriarch himself would be equally opposed to such a union on the part of his children; and we may easily imagine how much his pious heart was wounded, and the family peace destroyed, when his favorite but wayward son brought no less than two idolatrous wives among them—an additional proof that Esau neither desired the blessing nor dreaded the curse of God. These wives never gained the affections of his parents, and this estrangement was overruled by God for keeping the chosen family aloof from the dangers of heathen influence.

1. when Isaac was old, and his eyes were dim—He was in his hundred thirty-seventh year; and apprehending death to be near, Isaac prepared to make his last will—an act of the gravest importance, especially as it included the conveyance through a prophetic spirit of the patriarchal blessing.

4. make... savory meat—perhaps to revive and strengthen him for the duty; or rather, "as eating and drinking" were used on all religious occasions, he could not convey the right, till he had eaten of the meat provided for the purpose by him who was to receive the blessing [Adam Clarke] (compare Ge 18:7).

that my soul may bless thee—It is difficult to imagine him ignorant of the divine purpose (compare Ge 25:23). But natural affection, prevailing through age and infirmity, prompted him to entail the honors and powers of the birthright on his elder son; and perhaps he was not aware of what Esau had done (Ge 25:34).

6-10. Rebekah spake unto Jacob—She prized the blessing as invaluable; she knew that God intended it for the younger son [Ge 25:23]; and in her anxiety to secure its being conferred on the right object—on one who cared for religion—she acted in the sincerity of faith; but in crooked policy—with unenlightened zeal; on the false principle that the end would sanctify the means.

11. Jacob said, Esau my brother is a hairy man—It is remarkable that his scruples were founded, not on the evil of the act, but on the risk and consequences of deception.

13-17. and his mother said unto him, Upon me be thy curse—His conscience being soothed by his mother, preparations were hastily made for carrying out the device; consisting, first, of a kid's flesh, which, made into a ragout, spiced with salt, onions, garlic, and lemon juice, might easily be passed off on a blind old man, with blunted senses, as game; second, of pieces of goat's skin bound on his hands and neck, its soft silken hair resembling that on the cheek of a young man; third, of the long white robe—the vestment of the first-born, which, transmitted from father to son and kept in a chest among fragrant herbs and perfumed flowers used much in the East to keep away moths—his mother provided for him.

18-27. he came unto his father—The scheme planned by the mother was to be executed by the son in the father's bedchamber; and it is painful to think of the deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which had nearly upset the whole plot, succeeded in misleading Isaac; and while giving his paternal embrace, the old man was roused into a state of high satisfaction and delight.

27. the smell of my son is as of a field—The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.

28. God give thee of the dew of heaven—To an Oriental mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is indispensable to the fruitfulness of lands, which would be otherwise arid and sterile through the violent heat; and it abounds most in hilly regions, such as Canaan, hence called the "fat land" (Ne 9:25, 35).

plenty of corn and wine—Palestine was famous for vineyards, and it produced varieties of corn, namely, wheat, barley, oats, and rye.

29. Let people serve thee—fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the promised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity.

30-35. Esau came in from his hunting—Scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined—the astonishment, alarm, and sorrow of the one; the disappointment and indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The importunities of Esau, however, overpowered him; and as the prophetic afflatus was upon the patriarch, he added what was probably as pleasing to a man of Esau's character as the other would have been.

39, 40. Behold, thy dwelling shall be the fatness of the earth—The first part is a promise of temporal prosperity, made in the same terms as Jacob's [Ge 27:28]—the second part refers to the roving life of hunting freebooters, which he and his descendants should lead. Though Esau was not personally subject to his brother, his posterity were tributary to the Israelites, till the reign of Joram when they revolted and established a kingdom of their own (2Ki 8:20; 2Ch 21:8-10).

41. Esau hated Jacob—It is scarcely to be wondered at that Esau resented the conduct of Jacob and vowed revenge.

The days of mourning for my father are at hand—a common Oriental phrase for the death of a parent.

42-45. these words of Esau were told Rebekah—Poor woman! she now early begins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom she planned it, never, probably, seeing him again; and he felt the retributive justice of heaven fall upon him heavily in his own future family.

45. Why should I be deprived of you both?—This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother.

46. Rebekah said to Isaac—Another pretext Rebekah's cunning had to devise to obtain her husband's consent to Jacob's journey to Mesopotamia; and she succeeded by touching the aged patriarch in a tender point, afflicting to his pious heart—the proper marriage of their younger son.

1. Isaac called Jacob and blessed him—He entered fully into Rebekah's feelings, and the burden of his parting counsel to his son was to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing—pronounced before unwittingly, now designedly, and with a cordial spirit. It is more explicitly and fully given, and Jacob was thus acknowledged "the heir of the promise."

6-9. when Esau saw that Isaac had blessed Jacob, &c.—Desirous to humor his parents and, if possible, get the last will revoked, he became wise when too late (see Mt 25:10), and hoped by gratifying his parents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected. It showed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit that would have gratified his father—he was like Micah (see Jud 17:13).

10. Jacob went out, &c.—His departure from his father's house was an ignominious flight; and for fear of being pursued or waylaid by his vindictive brother, he did not take the common road, but went by lonely and unfrequented paths, which increased the length and dangers of the journey.

11. he lighted upon a certain place—By a forced march he had reached Beth-el, about forty-eight miles from Beer-sheba, and had to spend the night in the open field.

he took of the stones, etc.—"The nature of the soil is an existing comment on the record of the stony territory where Jacob lay" [Clarke's Travels].

12. he dreamed... and behold a ladder—Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible to conceive any imagery stranger and more unnatural than that of a ladder, whose base was on earth, while its top reached heaven, without having any thing on which to rest its upper extremity. They suppose that the little heap of stones, on which his head reclined for a pillow, being the miniature model of the object that appeared to his imagination, the latter was a gigantic mountain pile, whose sides, indented in the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original term was common among the early Hebrews; as Josephus, describing the town of Ptolemais (Acre), says it was bounded by a mountain, which, from its projecting sides, was called "the ladder," and the stairs that led down to the city are, in the original, termed a ladder (Ne 3:15) though they were only a flight of steps cut in the side of the rock. But whether the image presented to the mental eye of Jacob were a common ladder, or such a mountain pile as has been described, the design of this vision was to afford comfort, encouragement, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful—he would be his own self-accuser that he had brought exile and privation upon himself—and above all, that though he had obtained the forgiveness of his father, he had much reason to fear lest God might have forsaken him. Solitude affords time for reflection; and it was now that God began to bring Jacob under a course of religious instruction and training. To dispel his fears and allay the inward tumult of his mind, nothing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were continually ascending and descending from God Himself on their benevolent errands (Joh 1:51).

13. The Lord stood above it, and said—That Jacob might be at no loss to know the purport of the vision, he heard the divine voice; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect on his mind.

16. Jacob awaked out of his sleep—His language and his conduct were alike that of a man whose mind was pervaded by sentiments of solemn awe, of fervent piety, and lively gratitude (Jer 31:36).

18, 19. Jacob set up a stone, etc.—The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God" (Ho 12:4); and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments" [Stanley].

20. Jacob vowed a vow—His words are not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith—an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.

1. Then Jacob went, &c.—Hebrew, "lifted up his feet." He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the divine favor tend to quicken the discharge of duty (Ne 8:10).

and came into the land, &c.—Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Jud 6:3; 1Ki 4:30; Job 1:3). Between the first and the second clause of this verse is included a journey of four hundred miles.

2. And he looked, &c.—As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would obtain an easy introduction to his relatives.

3. thither were all the flocks gathered; and a stone, &c.—In Arabia, owing to the shifting sands and in other places, owing to the strong evaporation, the mouth of a well is generally covered, especially when it is private property. Over many is laid a broad, thick, flat stone, with a round hole cut in the middle, forming the mouth of the cistern. This hole is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran.

4. Jacob said, My brethren—Finding from the shepherds who were reposing there with flocks and who all belonged to Haran, that his relatives in Haran were well and that one of the family was shortly expected, he enquired why they were idling the best part of the day there instead of watering their flocks and sending them back to pasture.

8. They said, We cannot, until all the flocks be gathered—In order to prevent the consequences of too frequent exposure in places where water is scarce, the well is not only covered, but it is customary to have all the flocks collected round it before the covering is removed in presence of the owner or one of his representatives; and it was for this reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Rachel.

9-11. While he yet spake with them, Rachel came—Among the pastoral tribes the young unmarried daughters of the greatest sheiks tend the flocks, going out at sunrise and continuing to watch their fleecy charges till sunset. Watering them, which is done twice a day, is a work of time and labor, and Jacob rendered no small service in volunteering his aid to the young shepherdess. The interview was affecting, the reception welcome, and Jacob forgot all his toils in the society of his Mesopotamian relatives. Can we doubt that he returned thanks to God for His goodness by the way?

12. Jacob told Rachel, &c.—According to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin, or nephew.

14-20. he abode a month—Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained in Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel.

17. Leah tender-eyed—that is, soft blue eyes—thought a blemish.

Rachel beautiful and well-favored—that is, comely and handsome in form. The latter was Jacob's choice.

18. I will serve thee seven years for Rachel thy daughter—A proposal of marriage is made to the father without the daughter being consulted, and the match is effected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe and difficult duties become light when love is the spring of action.

21. Jacob said, Give me my wife—At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "It must not be so done in our country, to give the younger before the first-born." But, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honorable manner. This, however, is too much the way with the people of the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get off an elder daughter that is plain or deformed and in which they are favored by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheiks, are accordant with the habits of the people in Arabia and Armenia in the present day.

28. gave him Rachel also—It is evident that the marriage of both sisters took place nearly about the same time, and that such a connection was then allowed, though afterwards prohibited (Le 18:18).

29. gave to Rachel his daughter Bilhah to be her maid—A father in good circumstances still gives his daughter from his household a female slave, over whom the young wife, independently of her husband, has the absolute control.

31. Leah... hated—that is, not loved so much as she ought to have been. Her becoming a mother ensured her rising in the estimation both of her husband and of society.

32-35. son... his name Reuben—Names were also significant; and those which Leah gave to her sons were expressive of her varying feelings of thankfulness or joy, or allusive to circumstances in the history of the family. There was piety and wisdom in attaching a signification to names, as it tended to keep the bearer in remembrance of his duty and the claims of God.