TRV
Translation
King James Version
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Complete Jewish Bible
Yokshan fathered Sh'va and D'dan. The sons of D'dan were Ashurim, L'tushim and L'umim.
Berean Standard Bible
Jokshan was the father of Sheba and Dedan. And the sons of Dedan were the Asshurites, the Letushites, and the Leummites.
American Standard Version
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
World English Bible Messianic
Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
Geneva Bible (1599)
And Iokshan begate Sheba, and Dedan: And the sonnes of Dedan were Asshurim, and Letushim, and Leummim.
Young's Literal Translation
And Jokshan hath begotten Sheba and Dedan; and the sons of Dedan were Asshurim, and Letushim, and Leummim;
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In the KJVVerse 662 of 31,102
Study This Verse
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 25:3 meticulously records the immediate descendants of Jokshan, one of Abraham's sons through Keturah, specifically naming Sheba and Dedan. It then further details the tribal groups that emerged from Dedan: Asshurim, Letushim, and Leummim, thereby continuing the biblical account of the proliferation of Abraham's seed and the origins of various ancient Near Eastern peoples, underscoring the fulfillment of God's promise to make Abraham the father of many nations.
CONTEXT
Literary Context: Genesis 25 opens a new phase in the patriarchal narrative, transitioning from the life and death of Abraham to the subsequent generations. Following the account of Abraham's death and burial alongside Sarah in Genesis 25:7-10, the chapter first details Abraham's marriage to Keturah and the children born to them in Genesis 25:1-4. This immediately precedes the focus on Isaac, the son of promise, and his lineage. The genealogies of Abraham's other sons, like Jokshan mentioned in this verse, serve to complete the record of Abraham's direct descendants, demonstrating the vastness of his progeny, even as the narrative narrows its focus to the covenant line through Isaac and Jacob. This verse, therefore, functions as a bridge, acknowledging the broader family tree while setting the stage for the primary narrative of the covenant people.
Historical & Cultural Context: In the ancient Near East, genealogies were not merely historical records; they were crucial for establishing identity, land rights, tribal alliances, and social status. The peoples mentioned in Genesis 25:3, such as Sheba and Dedan, were historically significant Arabian tribes known for their extensive trade networks, particularly in spices, incense, and gold. They inhabited regions in what is modern-day Saudi Arabia and Yemen. These tribes, as descendants of Abraham, would have shared a common ancestry with the Israelites, though not the same covenantal destiny. Their inclusion highlights the Bible's awareness of the broader geopolitical landscape and the origins of peoples with whom Israel would later interact, often commercially or militarily, as seen in prophetic books like Isaiah 21:13 and Ezekiel 27:22.
Key Themes: This verse contributes significantly to several overarching themes in Genesis. Foremost is the theme of God's Faithfulness to His Promises, specifically the promise to Abraham that he would become the "father of many nations" (Genesis 17:5). The enumeration of these non-covenantal descendants demonstrates the literal, extensive fulfillment of this promise, even beyond the chosen line of Isaac. It also underscores the theme of Divine Sovereignty in Human History, showing how God orchestrates the formation and distribution of peoples across the earth. Furthermore, it touches upon the theme of Ancestral Origins and Identity, providing a foundational understanding of the relationships between various ancient Near Eastern peoples, which would be crucial for understanding later biblical narratives concerning Israel's interactions with its neighbors.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 25:3 primarily employs Genealogy and Enumeration. The entire verse serves as a genealogical record, meticulously tracing the lineage from Jokshan to his direct sons, Sheba and Dedan, and then further detailing the tribal descendants of Dedan. This enumeration of names is not merely a dry list but functions to demonstrate the literal fulfillment of God's promise to Abraham regarding his numerous progeny. The specific naming of tribes like Asshurim, Letushim, and Leummim (which itself means "peoples" or "nations") emphasizes the proliferation and diversification of Abraham's descendants into distinct national and tribal entities, reinforcing the theme of God's faithfulness in expanding Abraham's seed beyond the covenant line.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 25:3, though a brief genealogical entry, carries profound theological weight. It serves as a tangible demonstration of God's unwavering faithfulness to His covenant promises, particularly the pledge to Abraham that he would be the "father of many nations" (Genesis 17:5). The inclusion of these non-covenantal lines underscores the vastness and literal fulfillment of this promise, showing Abraham's progeny extending far beyond the chosen line of Isaac. It also provides crucial insight into the origins of various ancient Near Eastern peoples, such as the Shebans and Dedanites, who would later interact with Israel, thereby laying a historical and geographical foundation for future biblical narratives. The meticulous detail, even for lineages outside the direct messianic line, highlights God's sovereign hand in the formation and distribution of all humanity, reflecting His comprehensive plan for all peoples.
REFLECTION AND APPLICATION
While Genesis 25:3 might seem like a mere historical footnote, it offers a powerful reminder of God's meticulous attention to detail and His unwavering faithfulness across generations. This verse teaches us that God's grand plan unfolds through real people, real families, and real historical connections, even those that appear peripheral to the main narrative. It underscores the biblical emphasis on lineage and identity, showing how God orchestrates the tapestry of human history with purpose and precision. For believers today, this passage serves as a testament to God's commitment to fulfilling His promises, no matter how long it takes or how intricate the process. It encourages us to trust in His sovereign hand in our own lives, recognizing that even the seemingly mundane details of our existence are part of His larger, purposeful design. We are invited to see that God's plan encompasses all of humanity, and that every person, family, and nation plays a role in the unfolding of His divine will.
Questions for Reflection
FAQ
Why are such detailed genealogies, especially of Abraham's non-covenantal descendants, included in Scripture?
Answer: Detailed genealogies, even of those outside the direct covenant line, serve several crucial purposes. First, they demonstrate the literal fulfillment of God's promise to Abraham that he would be the "father of many nations" (Genesis 17:5), showing the vast extent of his progeny. Second, they provide essential historical context, explaining the origins of various peoples and nations (like the Shebans and Dedanites) who populated the ancient Near East and frequently interacted with Israel throughout its history. This helps readers understand later biblical narratives, such as the Queen of Sheba's visit to Solomon in 1 Kings 10 or the prophetic pronouncements against Dedan in Jeremiah 49:8. Third, they underscore the Bible's commitment to historical accuracy and God's meticulous involvement in the formation and distribution of all peoples, not just the chosen nation of Israel, showcasing His universal sovereignty.
CHRIST-CENTERED FULFILLMENT
Though Genesis 25:3 details a lineage outside the direct messianic line of Isaac, it nevertheless contributes significantly to the broader Christ-centered narrative by illustrating the expansive fulfillment of God's promise to Abraham. God's covenant with Abraham was not only that his seed would be numerous, but also that "in your seed all the nations of the earth shall be blessed" (Genesis 22:18). These genealogies of Abraham's other descendants, forming distinct nations like Sheba and Dedan, foreshadow the universal scope of God's redemptive plan. Ultimately, the blessing promised to Abraham would culminate in Jesus Christ, the ultimate Seed, through whom salvation and blessing are offered to all nations and peoples, regardless of their earthly lineage. The New Testament affirms this universal call, demonstrating that in Christ, there is "neither Jew nor Gentile" (Galatians 3:28), and that people from "every tribe and language and people and nation" will be redeemed (Revelation 5:9). Thus, even these seemingly peripheral lineages in Genesis point to the vastness of God's plan to redeem a people for Himself from every corner of the earth through the atoning work of Christ.