I Chronicles 1:28-34 · Bible study
1 Chronicles 1:28-34 Commentary: The Covenant Line in the Genealogy
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does Isaac appear first in this genealogy despite Ishmael being older? The Chronicler highlights God's covenant promise through Abraham's chosen son.
Research Summary
- Meaning: The Chronicler demonstrates that God's covenant promise runs through Isaac, not Ishmael, despite the latter being the firstborn.
- Key words: “concubine” (pilagesh, H6370), a secondary wife; “generations” (toledot, H8435), genealogical record.
- Main debate: Whether Keturah was Abraham’s full wife after Sarah’s death or always a secondary wife; all agree she was not a mere concubine as understood today.
- Theological theme: God’s sovereign election, He chooses the younger over the elder to fulfill His promise.
- Best use: Preaching on God’s faithfulness to His covenant and the inclusive scope of Abraham’s family.
Translation Comparison
BSB Berean Standard Bible 2020
28The sons of Abraham were Isaac and Ishmael.
29These are their genealogies:
30Nebaioth the firstborn of Ishmael, then Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema,
31Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
32The sons born to Keturah, Abraham’s concubine: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan.
33The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All of these were Keturah’s sons.
34Abraham was the father of Isaac. The sons of Isaac: Esau and Israel.
WEB World English Bible 2000
28The sons of Abraham: Isaac and Ishmael.
29These are their generations: the firstborn of Ishmael, Nebaioth; then Kedar, Adbeel, Mibsam,
30Mishma, Dumah, Massa, Hadad, Tema,
31Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan.
33The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.
34Abraham became the father of Isaac. The sons of Isaac: Esau and Israel.
KJV King James Version 1769
28The sons of Abraham; Isaac, and Ishmael.
29These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
30Mishma, and Dumah, Massa, Hadad, and Tema,
31Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32Now the sons of Keturah, Abraham’s concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.
33And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
34And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
ASV American Standard Version 1901
28The sons of Abraham: Isaac, and Ishmael.
29These are their generations: the first-born of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
30Mishma, and Dumah, Massa, Hadad, and Tema,
31Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32And the sons of Keturah, Abraham’s concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan: Sheba, and Dedan.
33And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the sons of Keturah.
34And Abraham begat Isaac. The sons of Isaac: Esau, and Israel.
YLT Young's Literal Translation 1898
28Sons of Abraham: Isaac and Ishmael.
29These are their generations: first-born of Ishmael, Nebaioth, and Kedar, and Adheel, and Mibsam,
30Mishma, and Dumah, Massa, Hadad, and Tema,
31Jetur, Naphish, and Kedema. These are sons of Ishmael.
32And sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And sons of Jokshan: Sheba and Dedan.
33And sons of Midian: Ephah and Epher, and Henoch, and Abida, and Eldaah; all these are sons of Keturah.
34And Abraham begetteth Isaac. Sons of Isaac: Esau and Israel.
Darby Darby Bible 1890
28The sons of Abraham: Isaac and Ishmael.
29These are their generations: the firstborn of Ishmael, Nebaioth; and Kedar, and Adbeel, and Mibsam;
30Mishma and Dumah; Massa, Hadad, and Tema;
31Jetur, Naphish, and Kedmah: those are the sons of Ishmael.
32— And the sons of Keturah, Abraham's concubine: she bore Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan: Sheba and Dedan.
33And the sons of Midian: Ephah, and Epher, and Enoch, and Abida, and Eldaah. All these were sons of Keturah.
34And Abraham begot Isaac. The sons of Isaac: Esau and Israel.
Douay-Rheims Douay-Rheims Bible 1899
28And the sons of Abraham, Isaac and Ismahel.
29And these are the generations of them. The firstborn of Ismahel, Nabajoth, then Cedar, and Adbeel, and Mabsam,
30And Masma, and Duma, Massa, Hadad, and Thema,
31Jetur, Naphis, Cedma: these are the sons of Ismahel.
32And the sons of Cetura, Abraham's concubine, whom she bore: Zamran, Jecsan, Madan, Madian, Jesboc, and Sue. And the sons of Jecsan, Saba, and Dadan. And the sons of Dadan: Assurim, and Latussim, and Laomin.
33And the sons of Madian: Epha, and Epher, and Henoch, and Abida, and Eldaa. All these are the sons of Cetura.
34And Abraham begot Isaac: and his sons were Esau and Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 1:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the Chronicler lists Isaac before Ishmael in order to highlight the covenant line. Barnes states that Isaac, though younger, is placed first “as the legitimate heir, since Sarah alone was Abraham’s true wife.” Keil & Delitzsch add that Isaac is named first “as the son of the promise.” The genealogy then sets aside Ishmael’s and Keturah’s descendants before returning to Isaac in verse 34, where the line narrows to Esau and Israel (Jacob). This structure shows that God’s saving plan channeled through Isaac, not the firstborn. Keturah is called a “concubine” (Hebrew pilagesh), a secondary wife, not a harlot, Clarke explains she was a “wife of the second rank.” The list itself is taken closely from Genesis 25, with the Chronicler omitting certain great-grandchildren from Dedan (mentioned in Gen 25:3) because he wished to list only sons and grandsons (Keil & Delitzsch).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: All Christians agree that Isaac is the chosen son through whom the covenant continues, and the Chronicler deliberately places him before his older half-brother Ishmael.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Isaac’s priority over Ishmael | Isaac is the son of the covenant through whom God’s promise is fulfilled, and the Chronicler deliberately places him first. | Some emphasize that this reflects God’s rejection of Ishmael, others that Ishmael was also blessed and the priority is solely about the covenant line, not personal worth. |
| Keturah’s status as concubine | Keturah was a ‘wife of the second rank,’ not a slave or harlot; her children were legitimate but not heirs of the covenant. | Whether she married Abraham after Sarah’s death (and thus was a full wife) or was always a secondary wife during Sarah’s lifetime; the Chronicler consistently calls her a concubine. |
| Purpose of including Ishmaelite and Keturahite lists | The lists show Abraham’s broad fatherhood and fulfill God’s promise to make him a father of many nations. | Whether the Chronicler included them mainly for historical completeness, to contrast with Israel, or to affirm that God cares for all peoples. |
Historical & Cultural Context
This passage opens the genealogical section of 1 Chronicles (chapters 1, 9), a book written after the exile to remind Israel of their identity as God’s covenant people. The Chronicler works from earlier sources, especially Genesis, to trace descent from Adam (1:1) through Abraham, Isaac, Jacob, and later David. Chapter 1 covers humanity from Adam to Abraham, then Abraham’s full family.
In the ancient Near East, genealogies established legal rights, tribal affiliations, and land claims. By placing Isaac before Ishmael, the Chronicler is not making a historical error, Ishmael was indeed the firstborn (Genesis 16:16; 17:25). Rather, he is making a theological judgment: God’s covenant promise passed through Isaac, the son Sarah bore (Genesis 17:19; 21:2). Ishmael and Keturah’s children were blessed but not the covenant heirs. The Chronicler respects the full family of Abraham, listing twelve Ishmaelite tribes and thirteen descendants from Keturah, before returning to the line that produced Israel.
The geographical spread is also significant. Ishmael’s sons became tribes in northern Arabia; Keturah’s sons gave rise to peoples like the Midianites (Judges 6:2) and the Shuhites (Job 2:11). The Chronicler shows that God’s promises to Abraham concerning “many nations” (Genesis 17:4) were fulfilled in history, even as the narrative focuses on the chosen line.
Textual Notes
The consulted sources note no significant variants in the text of 1 Chronicles 1:28, 34. The passage closely follows Genesis 25:1, 4, 12, 16, 19. Keil & Delitzsch observe that the Chronicler omits the names of Dedan’s three tribes (Asshurim, Letushim, Leummim) found in Genesis 25:3, because he chose to list only sons and grandsons, not great-grandchildren. Barnes notes a minor spelling difference in verse 30: “Hadad” here vs. “Hadar” in some Hebrew manuscripts of Genesis 36:39, which he attributes to scribal confusion between the letters daleth and resh. No other variants of consequence are reported.
Reception History
Throughout church history, this passage has been read as a demonstration of God’s sovereign election and His faithfulness to the Abrahamic covenant. The early church fathers, such as Augustine, used the priority of Isaac over Ishmael to illustrate the difference between the children of the flesh and the children of the promise (Romans 9:6, 9). Later, during the Reformation, this genealogy was cited in arguments about predestination and grace, with Calvin and Luther pointing to Isaac as the type of the elect. The detailed lists of other sons also reminded readers that God’s blessings extend beyond Israel, a theme taken up by writers like Matthew Henry, who noted that God does not cast off all others but has a care for nations. In modern times, conservative commentators (e.g., Keil & Delitzsch, Barnes) have emphasized the historical and genealogical value of these verses, confirming the reliability of the patriarchal narratives.
Preaching This Verse
Three-Point Outline
- God’s sovereign choice is not bound by human priority. Isaac comes before Ishmael because covenant grace transcends natural birth order.
- God remembers all His people. The detailed names of Ishmael and Keturah’s descendants show that God does not forget those outside the covenant line; they remain part of His story.
- God’s plan narrows to a single channel. From Abraham to Isaac to Jacob, the genealogy moves relentlessly toward Israel, the people through whom Christ would come.
Five-Point Outline
- The covenant line is announced (v.28). Isaac and Ishmael are named, but Isaac is mentioned first, a signal of his special role.
- The Ishmaelite tribes are catalogued (vv.29, 31). Twelve names show that Ishmael’s family became nations, just as God promised (Genesis 17:20).
- Keturah’s descendants are recorded (vv.32, 33). Abraham had more children after Sarah’s death; they formed tribes in Arabia and Syria.
- Isaac is re-introduced (v.34a). The phrase “Abraham became the father of Isaac” echoes Genesis 25:19, pulling the focus back to the son of promise.
- The sons of Isaac: Esau and Israel (v.34b). Israel (Jacob) is the final link before the genealogy of the tribes begins in chapter 2.
Illustration Hooks
- A family tree at a reunion: the photo album includes cousins, in-laws, and step-children, all loved, but only one branch inherits the family business.
- A track coach choosing a relay team not by age but by ability and preparation: God chooses based on His purpose, not human custom.
- An antique map that shows every village along a road, the journey matters, but only one road leads to the destination.
Questions Your Congregation Is Asking
- Why does God seem unfair when He chooses one person over another? How do we reconcile election with His love for all?
- What does it mean that Keturah is called a “concubine”? Does that make her children less legitimate in God’s eyes?
- If these lists are so long and repetitive, why do they matter for my daily faith today?
Leading a Discussion
This passage may look like a list of hard-to-pronounce names, but it is a carefully arranged statement about God’s faithfulness to Abraham and His plan for history. The Chronicler includes every branch of Abraham’s family, yet keeps returning to the line that would produce Israel, and ultimately, the Messiah. As you read, notice what the genealogy includes and what it emphasizes.
Discussion Questions
- What do you observe about the order of names in verses 28 and 34? Why might the writer place Isaac before Ishmael, even though Ishmael was older?
- Read Genesis 16:11 and 17:19. How do these promise texts help explain the Chronicler’s arrangement?
- The word “concubine” (verse 32) is used for Keturah. Using Clarke’s description of a “wife of the second rank,” how does this affect your understanding of her place in Abraham’s family?
- Why would the Chronicler include detailed lists of Ishmael’s and Keturah’s descendants if the story is about Israel? What does this tell us about God’s care for peoples outside the covenant line?
- Verse 34 ends with “Esau and Israel.” Why does the Chronicler call Jacob “Israel”? What does that name mean, and why is it significant for the genealogy?
- How does this genealogy help us trust that God keeps His promises even when human circumstances (birth order, cultural customs) seem to say otherwise?
- In what ways does the narrowing of the family line from Abraham to Isaac to Jacob point forward to Jesus? (Consider Matthew 1:1, 2.)
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 16:11 | Yahweh’s angel said to her, “Behold, you are with child, and will bear a son. You shall call his name Ishmael, because Yahweh has heard your affliction. |
| Genesis 16:16 | Abram was eighty-six years old when Hagar bore Ishmael to Abram. |
| Genesis 17:19 | God said, “No, but Sarah, your wife, will bear you a son. You shall call his name Isaac. I will establish my covenant with him for an everlasting covenant for his offspring after him. |
| Genesis 17:21 | But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” |
| Genesis 21:2 | Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him. |
| Genesis 21:5 | Abraham was one hundred years old when his son, Isaac, was born to him. |
| Genesis 21:9 | Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking. |
| Genesis 21:10 | Therefore she said to Abraham, “Cast out this servant and her son! For the son of this servant will not be heir with my son, Isaac.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Keturah, Abraham's concubine - Abraham's pilegesh, or wife of the second rank; she was neither whore, harlot, nor concubine, in our sense of these words.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Isaac is listed before Ishmael not by age but by legitimacy, as the true heir from Sarah. This genealogical principle intentionally reserves the primary line until after the secondary branches are recorded, the same pattern used for Shem and later for Jacob over Esau.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator traces how the genealogies in 1 Chronicles link Ishmaelite, Arabian, and Edomite tribes back to Abraham, noting that related tribes often have very similar names. It also highlights a textual distinction between two different Hebrew letters in the name Hadad.
Geneva Bible Notes Reformed 1599
The Geneva Notes present this passage as a plain genealogical record of Abraham's descendants through his three wives. They list the sons of Ishmael, Keturah, and Isaac, tracing the distinct family lines that flow from Abraham.
Gill's Exposition of the Bible Baptist 1748
Ver. 28-34. The sons of Abraham ,.... The famous and well known ancestor of the Jews; of Ishmael his firstborn, and his posterity; of his sons by Keturah; and of Isaac and his sons, an account is given from hence to the end of 1 Ch 1:34 entirely agreeing with that in Ge 25:1 .
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the names of Ishmael's twelve sons are not lost to history. He traces them to specific Arab tribes still known today, such as the Nabathaeans from Nebaioth and the Beni Teman from Tema, showing the patriarchs' names perpetuated in modern Arabian clans.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights that the chronicler lists Isaac before Ishmael, reversing the natural order of birth, because Isaac is the son of the promise. They argue the genealogies are drawn from Genesis 25, with certain names omitted because the chronicler deliberately listed only sons and grandsons, not great-grandsons.
Lange's Commentary Reformed 1857
Lange argues that the Chronicler deliberately arranged the genealogies to produce 70 descendants of Noah and again 70 from Abraham, using the symbolic number to represent all the nations of the earth. This design, though not stated explicitly, connects with the 70 elders and the 70 disciples sent by Jesus.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley cautions against reading the genealogy too narrowly. Although it traces only Abraham's physical descendants, he insists this does not mean God saves only that line. Multitudes from every nation, whose names are in the book of life, will enter heaven.