Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ¹  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 25:1

The Death of Abraham

25:1 Abraham had taken ²  another ³  wife, named Keturah.

1 Samuel 25:1

The Death of Samuel

25:1 Samuel died, and all Israel assembled and mourned him. They buried him at his home in Ramah. Then David left and went down to the desert of Paran. ⁴ 

Kidung Agung 1:5

The Country Maiden and the Daughters of Jerusalem

The Beloved to the Maidens:

1:5 I am dark but lovely, O maidens ⁵  of Jerusalem,

dark ⁶  like the tents of Qedar, ⁷ 

lovely ⁸  like the tent curtains ⁹  of Salmah. ¹⁰ 

Yesaya 60:6-7

60:6 Camel caravans will cover your roads, ¹¹ 

young camels from Midian and Ephah.

All the merchants of Sheba ¹²  will come,

bringing gold and incense

and singing praises to the Lord. ¹³ 

60:7 All the sheep of Kedar will be gathered to you;

the rams of Nebaioth will be available to you as sacrifices. ¹⁴ 

They will go up on my altar acceptably, ¹⁵ 

and I will bestow honor on my majestic temple.

Yeremia 49:28-29

Judgment Against Kedar and Hazor

49:28 The Lord spoke about Kedar ¹⁶  and the kingdoms of Hazor ¹⁷  that King Nebuchadnezzar of Babylon conquered.

“Army of Babylon, ¹⁸  go and attack Kedar.

Lay waste those who live in the eastern desert. ¹⁹ 

49:29 Their tents and their flocks will be taken away.

Their tent curtains, equipment, and camels will be carried off.

People will shout ²⁰  to them,

‘Terror is all around you!’” ²¹ 

[25:13]  ¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:1]  ² tn Or “took.”

[25:1]  sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

[25:1]  ³ tn Heb “And Abraham added and took.”

[25:1]  ⁴ tc The LXX reads “Maon” here instead of “Paran,” perhaps because the following account of Nabal is said to be in Maon (v. 2). This reading is followed by a number of English versions (e.g., NAB, NIV, NCV, NLT). The MT, however, reads “Paran,” a location which would parallel this portion of David’s life with that of the nation Israel which also spent time in Paran (Num 10:12). Also, the desert of Paran was on the southern border of Judah’s territory and would be the most isolated location for hiding from Saul.

[1:5]  ⁵ tn Heb “O daughters of Jerusalem.”

[1:5]  ⁶ sn The term “dark” does not appear in the Hebrew in this line but is supplied in the translation from the preceding line for the sake of clarity. The poetic structure of this tricolon is an example of redistribution. The terms “black but beautiful” in the A-line are broken up – the B-line picks up on “black” and the C-line picks up on “beautiful.” The Beloved was “black” like the rugged tents of Qedar woven from the wool of black goats, but “beautiful” as the decorative inner tent-curtains of King Solomon (J. L. Kugel, The Idea of Biblical Poetry, 40; W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 181).

[1:5]  ⁷ sn The comparison of her dark, outdoors appearance to the “tents of Qedar” is quite fitting for two reasons. First, the name “Qedar” refers to an ancient Arabian tribe of bedouin who lived in tents and inhabited a region in northern Arabia. Their tents were traditionally woven from the wool of black goats. They were not beautiful to look at; they were rough, rustic, rugged, and weather-beaten. Second, the terms שְׁחוֹרָה (shÿkhorah, “black”) and קֵדָר (qedar, “Qedar”) create a wordplay because the root קָדַר (qadar) means “dark, dirty” (HALOT 1072 s.v. קדר). The point of the comparison is that the Beloved had dark skin and a rugged outdoors appearance because she had been forced to work outdoors, and so her skin had become dark as 1:6 states.

[1:5]  ⁸ tn The term “lovely” does not appear in the Hebrew in this line but is supplied in the translation from the first line in this verse for the sake of clarity.

[1:5]  ⁹ sn There is debate whether the terms “tents” אָהֳלֵי (’ahale, “tents”) and יְרִיעוֹת (yÿri’ot, “tent-curtains”) used here as synonyms or antonyms. The term אֹהֶל (’ohel, “tent”) is often used in reference to an overall tent assembly, with particular emphasis on the external structure (e.g., Gen 4:20; 18:1; 31:33; Exod 26:13; 40:19; Judg 4:17; Isa 54:2; Jer 37:10) (HALOT 19 s.v. I אֹהֶל). The term “tent-curtains” (יְרִיעוֹה) is used to refer to (1) inner hanging curtains, such as decorative hangings or tapestries inside a tent (e.g., Exod 26:1-2, 7; Num 4:25) and (2) a tent as a whole (e.g., 2 Sam 7:2; Jer 4:20; 10:20; Hab 3:7) (HALOT 439 s.v. יְרִיעוֹת). The two terms are often used in parallelism as an A-B word pair (Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7). Like the “tents” (אֹהָלִים) of Qedar which were made from the wool of black goats, “tent-curtains” (יְרִיעוֹה) also were sometimes made from goat hair (Exod 26:7). If the two are synonymous, the point is that the tents of Qedar and the tent-curtains of Salmah were both black but beautiful. If the two terms are antonyms, the point is that the tents of Qedar are black but the tent-curtains of Salmah are beautiful. In either case, her point is that she is black, but nonetheless beautiful. Rabbinic midrash misses the point; it views the metaphor as contrasting her swarthy outward appearance with her inner beauty: “Just as the tents of Kedar, although from outside they look ugly, black, and ragged, yet inside contain precious stones and pearls, so the disciples of the wise, although they look repulsive and swarthy in this world, yet have within them knowledge of the Torah, Scriptures, Mishnah, Midrash, Halachoth, Talmud, Toseftas and Haggadah” (Midrash Rabbah 4:54-55).

[1:5]  ¹⁰ tc The MT vocalizes שׁלמה as שְׁלֹמֹה (shÿlomoh, “Solomon”); however, the BHS editors suggest the vocalization שַׁלְמָה (shalmah); cf. NAB “Salma.” Salmah is the name of an ancient Arabian tribe mentioned in Assyrian and South Arabic sources, as well as Targum Onqelos (Gen 15:19; Num 24:21; Judg 4:17). Like the tribe of Qedar, Salmah was an Arabian nomadic tribe which inhabited a region in northern Arabia and the region of Petra. The proposed revocalization produces tighter parallelism between Qedar and Salmah, than Qedar and Solomon. This also creates a striking wordplay on the name שְׁלֹמֹה (M. H. Pope, Song of Songs [AB], 320).

[60:6]  ¹¹ tn Heb “an abundance of camels will cover you.”

[60:6]  ¹² tn Heb “all of them, from Sheba.”

[60:6]  ¹³ tn Heb “and they will announce the praises of the Lord.”

[60:7]  ¹⁴ tn Heb “will serve you,” i.e., be available as sacrifices (see the next line). Another option is to understood these “rams” as symbolic of leaders who will be subject to the people of Zion. See v. 10.

[60:7]  ¹⁵ tc Heb “they will go up on acceptance [on] my altar.” Some have suggested that the preposition עַל (’al) is dittographic (note the preceding יַעֲלוּ [ya’alu]). Consequently, the form should be emended to לְרָצוֹן (lÿratson, “acceptably”; see BDB 953 s.v. רָצוֹן). However, the Qumran scroll 1QIsa^a has both לרצון followed by the preposition על, which would argue against deleted the preposition. As the above translation seeks to demonstrate, the preposition עַל (’al) indicates a norm (“in accordance with acceptance” or “acceptably”; IBHS 218 §11.2.13e, n. 111) and the “altar” functions as an objective accusative with a verb of motion (cf. Gen 49:4; Lev 2:2; Num 13:17; J. N. Oswalt, Isaiah [NICOT], 2:534, n. 14).

[49:28]  ¹⁶ sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599 b.c.

[49:28]  ¹⁷ sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.

[49:28]  ¹⁸ tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.

[49:28]  ¹⁹ sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.

[49:29]  ²⁰ tn Or “Let their tents…be taken….Let their tent…be carried…. Let people shout….”

[49:29]  ²¹ sn This expression is a favorite theme in the book of Jeremiah. It describes the terrors of war awaiting the people of Judah and Jerusalem (6:25), the Egyptians at Carchemish (46:5), and here the Kedarites.