TRV
Translation
King James Version
And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
American Standard Version
And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
Geneva Bible (1599)
Which bare him Zimran, and Iokshan, and Medan, and Midian, and Ishbak, and Shuah.
Young's Literal Translation
and she beareth to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
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In the KJVVerse 661 of 31,102
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Commentary on Genesis 25 verses 1–10
1 ¶ Then again Abraham took a wife, and her name was Keturah.
2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
5 And Abraham gave all that he had unto Isaac.
6 But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
7 And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.
8 Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
9 And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;
10 The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.
Abraham lived, after the marriage of Isaac, thirty-five years, and all that is recorded concerning him during the time lies here in a very few verses. We hear no more of God's extraordinary appearances to him or trials of him; for all the days, even of the best and greatest saints, are not eminent days, some slide on silently, and neither come nor go with observation; such were these last days of Abraham. We have here,
I. An account of his children by Keturah, another wife whom he married after the death of Sarah. He had buried Sarah and married Isaac, the two dear companions of his life, and was now solitary. He wanted a nurse, his family wanted a governess, and it was not good for him to be thus alone. He therefore marries Keturah, probably the chief of his maid-servants, born in his house or bought with money. Marriage is not forbidden to old age. By her he had six sons, in whom the promise made to Abraham concerning the great increase of his posterity was in part fulfilled, which, it is likely, he had an eye to this marriage. The strength he received by the promise still remained in him, to show how much the virtue of the promise exceeds the power of nature.
II. The disposition which Abraham made of his estate, Gen 25:5, Gen 25:6. After the birth of these sons, he set his house in order, with prudence and justice. 1. He made Isaac his heir, as he was bound to do, in justice to Sarah his first and principal wife, and to Rebekah who married Isaac upon the assurance of it, Gen 24:36. In this all, which he settled upon Isaac, are perhaps included the promise of the land of Canaan, and the entail of the covenant. Or, God having already made him the heir of the promise, Abraham therefore made him heir of his estate. Our affection and gifts should attend God's. 2. He gave portions to the rest of his children, both to Ishmael, though at first he was sent empty away, and to his sons by Keturah. It was justice to provide for them; parents that do not imitate him in this are worse than infidels. It was prudence to settle them in places distant from Isaac, that they might not pretend to divide the inheritance with him, nor be in any way a care or expense to him. Observe, He did this while he yet lived, lest it should not be done, or not so well done, afterwards. Note, In many cases it is wisdom for men to make their own hands their executors, and what they find to do to do it while they live, as far as they can. These sons of the concubines were sent into the country that lay east from Canaan, and their posterity were called the children of the east, famous for their numbers, Jdg 6:5, Jdg 6:33. Their great increase was the fruit of the promise made to Abraham, that God would multiply his seed. God, in dispensing his blessings, does as Abraham did; common blessings he gives to the children of this world, as to the sons of the bond-woman, but covenant-blessings he reserves for the heirs of promise. All that he has is theirs, for they are his Isaacs, from whom the rest shall be for ever separated.
III. The age and death of Abraham, Gen 25:7, Gen 25:8. He lived 175 years, just 100 years after he came to Canaan; so long he was a sojourner in a strange country. Though he lived long and lived well, though he did good and could ill be spared, yet he died at last. Observe how his death is here described. 1. He gave up the ghost. Hes life was not extorted from him, but he cheerfully resigned it; into the hands of the Father of spirits he committed his spirit. 2. He died in a good old age, an old man; so God had promised him. His death was his discharge from the burdens of his age: an old man would not so live always. It was also the crown of the glory of his old age. 3. He was full of years, or full of life (as it might be supplied), including all the conveniences and comforts of life. He did not live till the world was weary of him, but till he was weary of the world; he had had enough of it, and desired no more. Vixi quantum satis est - I have lived long enough. A good man, though he should not die old, dies full of days, satisfied with living here, and longing to live in a better place. 4. He was gathered to his people. His body was gathered to the congregation of the dead, and his soul to the congregation of the blessed. Note, Death gathers us to our people. Those that are our people while we live, whether the people of God or the children of this world, are the people to whom death will gather us.
IV. His burial, Gen 25:9, Gen 25:10. Here is nothing recorded of the pomp or ceremony of his funeral; only we are told, 1. Who buried him: His sons Isaac and Ishmael. It was the last office of respect they had to pay to their good father. Some distance there had formerly been between Isaac and Ishmael; but it seems either that Abraham had himself brought them together while he lived, or at least that his death reconciled them. 2. Where they buried him: in his own burying-place, which he had purchased, and in which he had buried Sarah. Note, Those that in life have been very dear to each other may not only innocently, but laudably, desire to be buried together, that in their deaths they may not be divided, and in token of their hopes of rising together.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 25:2 meticulously records the birth of Abraham's first six sons by Keturah—Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. This enumeration, occurring after Sarah's death, signifies a continued expansion of Abraham's lineage, further illustrating God's faithfulness to His promise to make Abraham the father of many nations, even beyond the direct covenant line.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Genesis 25:2 is Enumeration, a straightforward listing of names. This device serves to provide a clear and concise genealogical record, systematically documenting the new branch of Abraham's family. Beyond mere listing, this enumeration functions as a Genealogical Record, emphasizing the importance of lineage and the fulfillment of God's promise to multiply Abraham's seed. The very act of naming each son reinforces their individual identities as founders of future peoples, highlighting the vast scope of Abraham's descendants. This simple yet profound listing also subtly employs Foreshadowing, particularly with the inclusion of Midian, whose descendants will play a significant and often challenging role in Israel's later history, hinting at future interactions and conflicts.
THEOLOGICAL AND THEMATIC CONNECTIONS
The listing of Abraham's sons by Keturah in Genesis 25:2, though seemingly a mere genealogical detail, carries profound theological and thematic weight. It underscores God's unwavering faithfulness to His covenant promises, particularly the promise to make Abraham the "father of many nations" (Genesis 17:5). Even after the primary covenant line through Isaac is established, God continues to bless Abraham with a vast progeny, demonstrating the expansive nature of His divine plan and the breadth of His blessing. This passage highlights that while God's redemptive plan has a specific, focused trajectory through Isaac and his descendants, His sovereign reach extends to encompass a multitude of peoples, all tracing their origins back to Abraham, thereby laying a foundational understanding for God's universal dealings with humanity.
REFLECTION AND APPLICATION
Genesis 25:2, though brief, offers a powerful testament to the enduring faithfulness of God and the expansive nature of His promises. It reminds us that God's plans are often far grander and more intricate than we can initially perceive, unfolding across generations and impacting diverse peoples. For believers today, this verse serves as an encouragement that God is meticulously at work, fulfilling His word in ways that may extend beyond our immediate understanding or expectations. It highlights the importance of recognizing God's sovereignty in all aspects of life, from the grand sweep of history to the seemingly small details of lineage. Furthermore, it subtly points to the interconnectedness of humanity, tracing diverse groups back to a common patriarch blessed by God, fostering a perspective of shared origin under a sovereign Creator.
Questions for Reflection
FAQ
Who was Keturah and what was her role?
Answer: Keturah is introduced in Genesis 25:1 as Abraham's wife after Sarah's death. While the Bible provides limited details about her background, her primary role was to bear Abraham six additional sons: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. These sons became the progenitors of various tribes primarily located in the Arabian Peninsula, contributing to the fulfillment of God's promise of a vast lineage for Abraham.
Are these sons part of the covenant lineage through which the Messiah would come?
Answer: No, the specific covenant promises, including the lineage through which the Messiah would ultimately come, were established exclusively through Abraham's son Isaac (Genesis 21:12). While the sons born to Keturah were indeed Abraham's physical descendants and part of the broader fulfillment of God's promise to make him a "father of many nations," they were not heirs to the unique covenant promises that led to the nation of Israel and, ultimately, to Jesus Christ.
What is the significance of the Midianites in biblical history?
Answer: Midian, one of Keturah's sons, became the ancestor of the Midianites, a nomadic people who frequently interacted with ancient Israel. Their significance is notable throughout the Old Testament. For instance, Moses spent forty years in Midian after fleeing Egypt, marrying Zipporah, the daughter of a Midianite priest (Exodus 2:15-22). Later, the Midianites were instrumental in oppressing Israel during the period of the Judges, a period that culminated in their decisive defeat by Gideon (Judges 6, Judges 7, Judges 8). Their presence highlights the complex and often challenging relationships between Israel and its surrounding peoples.
CHRIST-CENTERED FULFILLMENT
While the sons listed in Genesis 25:2 are not in the direct messianic line that leads to Christ through Isaac, their existence profoundly underscores the expansive nature of God's promise to Abraham to be the father of many nations. This multiplication of Abraham's seed, even beyond the specific covenant line, serves as a powerful foreshadowing of the ultimate spiritual fulfillment found in Christ. Through His atoning work on the cross, Jesus breaks down the dividing wall of hostility and gathers people from every nation, tribe, people, and language into God's family, as beautifully depicted in Revelation 7:9-10. Thus, the physical expansion of Abraham's family in Genesis 25:2 points to the universal scope of salvation offered through Jesus Christ, the true Seed of Abraham, who brings all believers, regardless of their earthly lineage, into a spiritual lineage far vaster and more glorious than any physical descent, fulfilling God's promise in a way that transcends ethnic boundaries (Galatians 3:28-29).