| Clarke's Commentary on the Bible 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 Genesis 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, Genesis 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 Joshua 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. "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.
Gill's Exposition of the Entire BibleAnd 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.
Geneva Study BibleAnd they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died {g} in the presence of all his brethren. (g) He means that his lot fell to dwell among his brethren as the angel promised.
King James Translators' Notesdied: Heb. fell
Jamieson-Fausset-Brown Bible Commentary18. he died-rather, "it [their lot] fell" in the presence of his brethren (compare Ge 16:12).
Matthew Henry's Concise Commentary25:11-18 Ishmael had twelve sons, whose families became distinct tribes. They peopled a very large country that lay between Egypt and Assyria, called Arabia. The number and strength of this family were the fruit of the promise, made to Hagar and to Abraham, concerning Ishmael.
Matthew Henry's Whole Bible CommentaryVerses 11-18 Immediately after the account of Abraham's death, Moses begins the story of Isaac (v. 11), and tells us where he dwelt and how remarkably God blessed him. Note, The blessing of Abraham did not die with him, but survived to all the children of the promise. But he presently digresses from the story of Isaac, to give a short account of Ishmael, forasmuch as he also was a son of Abraham, and God had made some promises concerning him, which it was requisite we should know the accomplishment of. Observe here what is said, 1. Concerning his children. He had twelve sons, twelve princes they are called (v. 16), heads of families, which in process of time became nations, distinct tribes, numerous and very considerable. They peopled a very large continent, that lay between Egypt and Assyria, called Arabia. The names of his twelve sons are recorded. Midian and Kedar we often read of in scripture. And some very good expositors have taken notice of the signification of those three names which are put together (v. 14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we have them together in the same order, Jam. 1:19, Be swift to hear, slow to speak, slow to wrath. The posterity of Ishmael had not only tents in the fields, wherein they grew rich in times of peace; but they had towns and castles (v. 16), wherein they fortified themselves in time of war. Now the number and strength of this family were the fruit of the promise made to Hagar concerning Ishmael (ch. 16:10), and to Abraham, ch. 17:20 and 21:13. Note, Many that are strangers to the covenants of promise are yet blessed with outward prosperity for the sake of their godly ancestors. Wealth and riches shall be in their house. 2. Concerning himself. Here is an account of his age: He lived 137 years (v. 17) which is recorded to show the efficacy of Abraham's prayer for him (ch. 17:18), O that Ishmael might live before thee! Here is also an account of his death; he too was gathered to his people; but it is not said that he was full of days, though he lived to so great an age: he was not so weary of the world, nor so willing to leave it, as his good father was. Those words, he fell in the presence of all his brethren, whether they mean, as we take them, he died, or, as others, his lot fell, are designed to show the fulfilling of that word to Hagar (ch. 16:12), He shall dwell in the presence of all his brethren, that is, he shall flourish and be eminent among them, and shall hold his own to the last. Or he died with his friends about him, which is comfortable. |
