Genesis 22:20-24 · Bible study
Genesis 22:20-24 Commentary: The Genealogy That Prepares for Isaac's Bride
Hebrew · 8 what the commentators say
Meaning in one sentence
Why does Genesis list Nahor's sons after Abraham's sacrifice? This genealogy introduces Rebekah and shows God's providence for Isaac's marriage.
Research Summary
- Meaning: This genealogy prepares for Isaac’s marriage by introducing Rebekah and showing God’s care for the family line.
- Key words: “she also” (gam hi, v.20); “after these things” (v.20); “Rebekah” (v.23).
- Main debate: Whether the twelve sons represent individual persons or tribal ancestors.
- Theological theme: God’s providence extends beyond the covenant line to prepare for the next generation.
- Best use: A bridge passage connecting the sacrifice of Isaac to the marriage of Isaac, often passed over but rich in narrative purpose.
Translation Comparison
BSB Berean Standard Bible 2020
20Some time later, Abraham was told, “Milcah has also borne sons to your brother Nahor:
21Uz the firstborn, his brother Buz, Kemuel (the father of Aram),
22Chesed, Hazo, Pildash, Jidlaph, and Bethuel.”
23And Bethuel became the father of Rebekah. Milcah bore these eight sons to Abraham’s brother Nahor.
24Moreover, Nahor’s concubine, whose name was Reumah, bore Tebah, Gaham, Tahash, and Maacah.
WEB World English Bible 2000
20After these things, Abraham was told, “Behold, Milcah, she also has borne children to your brother Nahor:
21Uz his firstborn, Buz his brother, Kemuel the father of Aram,
22Chesed, Hazo, Pildash, Jidlaph, and Bethuel.”
23Bethuel became the father of Rebekah. These eight Milcah bore to Nahor, Abraham’s brother.
24His concubine, whose name was Reumah, also bore Tebah, Gaham, Tahash, and Maacah.
KJV King James Version 1769
20And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;
21Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,
22And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
23And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham’s brother.
24And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.
ASV American Standard Version 1901
20And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also hath borne children unto thy brother Nahor:
21Uz his first-born, and Buz his brother, and Kemuel the father of Aram,
22and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
23And Bethuel begat Rebekah: these eight did Milcah bear to Nahor, Abraham’s brother.
24And his concubine, whose name was Reumah, she also bare Tebah, and Gaham, and Tahash, and Maacah.
YLT Young's Literal Translation 1898
20And it cometh to pass after these things that it is declared to Abraham, saying, `Lo, Milcah hath borne, even she, sons to Nahor thy brother:
21Huz his first-born, and Buz his brother; and Kemuel father of Aram,
22and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel;
23and Bethuel hath begotten Rebekah;' these eight hath Milcah borne to Nahor, Abraham's brother;
24and his concubine, whose name is Reumah, she also hath borne Tebah, and Gaham, and Tahash, and Maachah.
Darby Darby Bible 1890
20And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she also has borne sons to thy brother Nahor:
21Uz his first-born, and Buz his brother, and Kemuel the father of Aram,
22and Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.
23(And Bethuel begot Rebecca.) These eight Milcah bore to Nahor, Abraham's brother.
24And his concubine, named Reumah, she also bore Tebah, and Gaham, and Thahash, and Maacah.
Douay-Rheims Douay-Rheims Bible 1899
20After these things, it was told Abraham, that Melcha also had borne children to Nachor his brother.
21Hus, the firstborn, and Buz, his brother, and Camuel the father of the Syrians,
22And Cased, and Azau, and Pheldas, and Jedlaph,
23And Bathuel, of whom was born Rebecca: these eight did Melcha bear to Nachor, Abraham's brother.
24And his concubine, named Roma, bore Tabee, and Gaham, and Tahas, and Maacha.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 22:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this genealogical notice serves primarily to prepare for Isaac's marriage to Rebekah. Matthew Henry observes that it shows Abraham's gladness at his brother's family increase, and “to make way for the following story of the marriage of Isaac to Rebekah.” Keil and Delitzsch note that the phrase “she also” (gam hi) links back to Genesis 11:29, where Milcah is first named as Nahor's wife; now, after Sarah's barrenness was reversed, Milcah too has borne children. The passage singles out Bethuel's daughter Rebekah, and Adam Clarke calls this “the principal design” of the entire genealogy. The Cambridge Bible adds formal observations: the twelve sons of Nahor (eight by Milcah, four by Reumah) mirror the twelve sons of Ishmael and of Jacob, a pattern that likely rests on genuine historical tradition rather than later literary invention. Keil and Delitzsch contest the view that these twelve must each be tribal founders, since Bethuel is clearly an individual who fathered Rebekah and Laban. The passage thus functions as a bridge: the God who provided the ram for sacrifice is now preparing a wife for Abraham's heir.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The primary purpose of this passage is to introduce Rebekah and prepare the reader for Isaac's marriage, a point on which all major commentators agree.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the genealogy | All commentators agree it serves to introduce Rebekah and prepare for Isaac's marriage. | Some emphasize the practical narrative function (Matthew Henry, Clarke), while others also see a structural pattern in the number twelve (Cambridge Bible, Keil and Delitzsch debate whether this is a literary imitation or historical coincidence). |
| Are the sons individuals or tribes? | Most agree that some names (Uz, Buz, Chesed, Maacah) are linked to later tribal or place names. | Keil and Delitzsch argue that several sons (e.g., Bethuel) are clearly individuals rather than tribal founders, while others (e.g., Knobel, cited in Lange) view all twelve as eponyms for tribes. |
| Status of the concubine's children | Reumah's sons are included in the count, showing they are part of the family. | No significant debate in the supplied sources; all note the practice of concubinage as a lower marriage. Some later traditions may view the inclusion as highlighting God's blessing beyond the main wife. |
Historical & Cultural Context
The genealogy of Nahor marks a turn in the patriarchal narrative. Abraham's brother Nahor remained in Mesopotamia when Terah's family moved toward Canaan. The opening phrase “after these things” ties this list directly to the sacrifice of Isaac, signaling that a new chapter is opening. The home of Nahor and his sons is not Ur but Aram Naharaim, as Genesis 24:10 later confirms, the region between the Euphrates and the Tigris, often called “Paddan-Aram” or Syria. This is the land from which Abraham's servant will fetch Rebekah.
Nahor's twelve sons are listed as eight by his wife Milcah and four by his concubine Reumah. The Hebrew term pilegesh (concubine) refers to a secondary wife, a woman who shared the husband but held a lower legal status. Adam Clarke traces the word to palag (divide) and nagash (approach), noting it was not considered unlawful in that era; Gill similarly calls it “a secondary wife, who was under the proper and lawful wife.” This practice appears elsewhere in the patriarchs, Hagar and Keturah for Abraham, Bilhah and Zilpah for Jacob.
The names themselves are not random. Several reappear later as tribal or place names: Uz is linked to the land where Job lived (Job 1:1); Buz is associated with Elihu the Buzite (Job 32:2); Chesed may connect to the Chaldeans (Job 1:17); Maacah likely refers to the Maacathite region east of the Jordan (Deuteronomy 3:14). The Cambridge Bible notes that the sons “represent tribes, or tribal dwelling-places, in the Aramaean region on the N.E. of Palestine.” But Keil and others caution against assuming all twelve became distinct tribes, Bethuel, for one, appears as a named individual, the father of Laban and Rebekah. The passage thus preserves both family history and geographic memory.
Textual Notes
The consulted sources note no significant textual variants for this passage. The names appear with minor spelling differences across translations (e.g., Huz/KJV vs. Uz/WEB, Maachah/KJV vs. Maacah/WEB), but these reflect transliteration choices rather than manuscript variation. The passage is textually stable across the major Hebrew manuscripts and ancient versions.
Reception History
This genealogy has received less attention in Christian history than the dramatic events surrounding it, but it has consistently been read as a necessary bridge. Early Jewish commentators (e.g., Jarchi, cited in Gill) saw it as preparing the reader for Rebekah's introduction. The Geneva Bible notes simply list the names without comment, suggesting the passage was taken as straightforward family record. Matthew Henry and Wesley echo the same practical purpose: it shows Abraham's ongoing connection to his brother and sets the stage for the marriage. In the broader history of interpretation, the pattern of twelve sons has been noted in comparison with Ishmael and Jacob, prompting discussions about the literary structure of the patriarchal narratives. The passage stands as a reminder that Scripture often tucks profound preparation into what seems like ordinary family news.
Preaching This Verse
Three-point outline
- God’s Providence in the Ordinary. After the extraordinary test of faith on Mount Moriah, the text quietly records a family update. God does not only work in spectacular moments, He also shapes futures through everyday births and marriages.
- The Significance of “She Also.” The phrase gam hi (she also) echoes Sarah’s story: just as God opened Sarah’s womb, He also blessed Milcah. God’s faithfulness is not limited to the main covenant line; it extends to the whole family.
- A Bridge to the Future. The genealogy ends with Rebekah, the one who will become Isaac’s wife. This shows that God was already preparing the answer to a need not yet expressed, a reminder that His preparation often precedes our awareness.
Five-point outline
- Timing: “After these things”, the sacrifice and the promise are followed by a quiet genealogy. God’s big acts create space for smaller, hidden preparations.
- Connection: The notice is brought to Abraham; he does not go looking for it. God sends news that stirs hope.
- Detail: The list of twelve sons mirrors other patriarchs, showing that Nahor’s line is not forgotten by God.
- Focus: Buried in the list is Rebekah. The storyteller frames everything around her arrival.
- Inclusion: The concubine’s four sons are also named. God’s blessing spills beyond narrow boundaries.
Illustration hooks
- After the mountaintop: A family returns from a major event, a wedding, a funeral, a graduation, and the next day, life resumes with phone calls, grocery lists, school runs. This genealogy is that “next day”, the ordinary that carries God’s purposes forward.
- News from a far country: Proverbs 25:25 calls good news from a distant land like cold water to a thirsty soul. Abraham receives news about his brother’s family, and it refreshes him with hope for his son’s future.
- A quiet preparation: Think of a friend who starts planning your birthday party weeks before you even mention it. God, in this passage, is the friend who is already arranging what you will need.
Questions your congregation is asking
- Why does the Bible include long lists of names that seem unrelated to the main story?
- Does God care about the “small” details of family life, or only the big moments of faith?
- How can I see God’s preparation in my own family history, even when it seems ordinary?
Leading a Discussion
This short genealogy can feel like an interruption after the drama of Abraham’s test on Mount Moriah. But the storyteller placed it here deliberately. Before the next chapter, Isaac’s marriage, the text quietly points to the family that will provide a wife. As you discuss, notice how God works through ordinary family lines and timing. The focus is on Rebekah, even though she is named only at the end.
Discussion questions
- Observation: What do you notice about the timing of this passage, the phrase “after these things”? What events does it follow?
- Observation: How many sons are listed from Milcah? How many from Reumah? Why might the writer include both sets?
- Interpretation: Why does the narrative single out Bethuel and his daughter Rebekah, rather than simply ending with the list of names?
- Interpretation: The Cambridge Bible notes that Nahor’s sons number twelve, like those of Ishmael, Esau, and Jacob. What might this pattern suggest about the way the author tells Israel’s story?
- Interpretation: In what ways does this genealogy function as a bridge between the sacrifice of Isaac (chapter 22) and the search for a bride (chapter 24)?
- Application: God prepared a wife for Isaac long before anyone asked. How does knowing that God works ahead of our needs shape your trust in Him?
- Application: Abraham receives good news from his brother’s family. When has a piece of ordinary news about your extended family felt like a gift from God?
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 11:26 | Terah lived seventy years, and became the father of Abram, Nahor, and Haran. |
| Genesis 11:29 | Abram and Nahor married wives. The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milcah, the daughter of Haran, who was also the father of Iscah. |
| Genesis 24:10 | The servant took ten of his master’s camels, and departed, having a variety of good things of his master’s with him. He arose, and went to Mesopotamia, to the city of Nahor. |
| Genesis 24:15 | Before he had finished speaking, behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham’s brother, with her pitcher on her shoulder. |
| Genesis 24:24 | She said to him, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” |
| Genesis 31:53 | The God of Abraham, and the God of Nahor, the God of their father, judge between us.” Then Jacob swore by the fear of his father, Isaac. |
| Proverbs 25:25 | Like cold water to a thirsty soul, so is good news from a far country. |
| Numbers 23:7 | He took up his parable, and said, “From Aram has Balak brought me, the king of Moab from the mountains of the East. Come, curse Jacob for me. Come, defy Israel. |
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
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that this genealogy is not random detail but divine preparation for Isaac’s marriage in Genesis 24. He highlights how God providentially arranged Rebekah’s lineage to ensure a suitable spouse, demonstrating careful orchestration behind the scenes. This connection shows that family history was actively shaping the covenant line through specific, intended matches rather than chance events.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes this genealogy serves a specific literary purpose: introducing Rebekah prepares for the next chapter. It also observes that Nahor's twelve sons, like those of Ishmael, Esau, and Jacob, represent Aramaean tribal names rather than individuals, and that Nahor's home is Aram Naharaim, not Ur.
Geneva Bible Notes Reformed 1599
The Geneva notes highlight that these genealogical records confirm God’s providential care for Abraham’s extended family during his trial. By listing Nahor’s descendants, including Rebekah, the text shows how divine promises extend beyond the immediate line of Isaac to preserve the covenant community through broader kinship ties.
Gill's Exposition of the Bible Baptist 1748
Gill argues that this genealogy serves a specific narrative purpose: it establishes Rebekah’s lineage to pave the way for her marriage to Isaac. He notes that Bethuel is highlighted as the key figure because he is Rebekah’s father, while the other sons are listed only to distinguish Milcah’s children from those born to Nahor’s concubine.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the list of Nahor's twelve sons is no artificial myth matching Ishmael and Jacob's twelve sons. The different distribution among wives and concubine points to genuine historical tradition. They also caution against assuming each son founded a tribe, since only a few names correspond to known Arabian clans or individuals.
Lange's Commentary Reformed 1857
Lange defends the historical reliability of Nahor’s twelve sons against claims that the number merely imitates Israel’s tribes. He highlights structural parallels, such as four sons born to concubines, while noting Keil’s observation that two mothers and two concubines mirror Jacob’s family pattern. This symmetry suggests genuine genealogical record rather than literary fiction.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees this genealogy as proof that Abraham did not view his relatives with contempt despite their exclusion from the covenant promise. Instead, he was glad to hear of their prosperity and growth. This record also serves a narrative purpose by introducing Rebekah, setting the stage for Isaac’s marriage.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that this account shows Abraham did not despise his relatives despite his own family's special privileges. Instead, he rejoiced in their growth and success. This detail also prepares the reader for Isaac's marriage to Rebekah, a member of that family.