Genesis 25:1-6 · Bible study
Genesis 25:1-6 Commentary: Abraham’s Later Children and God’s Faithful Plan
Hebrew · 11 what the commentators say
Meaning in one sentence
Keturah: wife or concubine? Before or after Sarah? This study explores how Genesis 25:1, 6 concludes Abraham’s story and the promises.
Research Summary
- Meaning: Abraham marries Keturah, has six more sons, gives Isaac everything, and sends the others east with gifts, completing his role as father of many nations.
- Key words: Vayyōsef (“and he added,” H3254), idiom for doing again, leaving timing ambiguous; pilagshim (“concubines,” H6370), denotes secondary wives.
- Main debate: Whether Abraham married Keturah before or after Sarah’s death, and whether she was a full wife or a concubine.
- Theological theme: God’s covenant promise of many nations is fulfilled even as the single line of Isaac remains the channel of special blessing.
- Best use: A concluding genealogy that reinforces election, the importance of wise provision, and God’s global purposes through Abraham.
Translation Comparison
BSB Berean Standard Bible 2020
1Now Abraham had taken another wife, named Keturah,
2and she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
3Jokshan was the father of Sheba and Dedan. And the sons of Dedan were the Asshurites, the Letushites, and the Leummites.
4The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants of Keturah.
5Abraham left everything he owned to Isaac.
6But while he was still alive, Abraham gave gifts to the sons of his concubines and sent them away from his son Isaac to the land of the east.
WEB World English Bible 2000
1Abraham took another wife, and her name was Keturah.
2She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.
3Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
4The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.
5Abraham gave all that he had to Isaac,
6but Abraham gave gifts to the sons of Abraham’s concubines. While he still lived, he sent them away from Isaac his son, eastward, to the east country.
KJV King James Version 1769
1Then again Abraham took a wife, and her name was Keturah.
2And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
4And the sons of Midian; Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
5And Abraham gave all that he had unto Isaac.
6But 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.
ASV American Standard Version 1901
1And Abraham took another wife, and her name was Keturah.
2And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
4And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these were the children of Keturah.
5And Abraham gave all that he had unto Isaac.
6But unto the sons of the concubines, that Abraham had, Abraham gave gifts; and he sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
YLT Young's Literal Translation 1898
1And Abraham addeth and taketh a wife, and her name is Keturah;
2and she beareth to him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3And Jokshan hath begotten Sheba and Dedan; and the sons of Dedan were Asshurim, and Letushim, and Leummim;
4and the sons of Midian are Ephah, and Epher, and Hanoch, and Abidah, and Eldaah: all these are sons of Keturah.
5And Abraham giveth all that he hath to Isaac;
6and to the sons of the concubines whom Abraham hath, Abraham hath given gifts, and sendeth them away from Isaac his son (in his being yet alive) eastward, unto the east country.
Darby Darby Bible 1890
1And Abraham took another wife named Keturah.
2And she bore him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.
3And Jokshan begot Sheba and Dedan; and the sons of Dedan were the Asshurim, and the Letushim, and the Leummim.
4And the sons of Midian were Ephah, and Epher, and Enoch, and Abida, and Eldaah. All these were sons of Keturah.
5And Abraham gave all that he had to Isaac.
6And to the sons of the concubines that Abraham had, Abraham gave gifts, and, while he yet lived, sent them away from Isaac his son, eastward to the east country.
Douay-Rheims Douay-Rheims Bible 1899
1And Abraham married another wife named Cetura:
2Who bore him Zamram, and Jecsan, and Madan, and Madian, and Jesboc, and Sue.
3Jecsan also begot Saba, and Dadan. The children of Dadan were Assurim, and Latusim, and Loomim.
4But of Madian was born Epha, and Opher, and Henoch, and Abida, and Eldaa: all these were the children of Cetura.
5And Abraham gave all his possessions to Isaac:
6And to the children of the concubines he gave gifts, and separated them from Isaac his son, while he yet lived, to the east country.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 25:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that these verses close Abraham’s biography. Isaac receives everything; the other sons receive gifts and are sent eastward. The group of six sons by Keturah (vv. 1, 4) mirrors the twelve-tribe lists elsewhere, fulfilling the promise that Abraham would become “a great nation” and “father of a multitude of nations” (Gen 12:2; 17:4). The passage also subtly echoes the earlier dismissal of Hagar and Ishmael: once again, a secondary wife’s children are sent away from the heir while the father still lives.
On the status of Keturah, the text calls her a wife in verse 1 (“took a wife”), but verse 6 groups her with Hagar under “the concubines.” The Chronicler (1 Chr 1:32) plainly labels Keturah a concubine. Most commentators, from Calvin to Matthew Henry, see this as a secondary or lower-rank marriage. The major debate is timing, whether Abraham married Keturah before or after Sarah’s death. The Hebrew verb vayyōsef (“and he added,” H3254) plus vayyiqqaḥ (“and he took”) simply means “he took again”; it gives no explicit chronological anchor. Barnes and Keil and Delitzsch argue that the narrative may be topical, not chronological, while Calvin insists a post-Sarah marriage is absurd for a man whose body was “dead” (Rom 4:19). All sides agree, however, that the passage shows Abraham acting wisely to preserve Isaac’s unique role in God’s covenant.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Post-Sarah marriage (traditional view): Supported by Matthew Henry, Wesley, and Calvin (though Calvin disapproves). The narrative sequence (Gen 23–24 then 25:1) and the mention of Keturah as a concubine suggest a widow remarrying.
- Pre-Sarah marriage (pluperfect view): Barnes and Keil argue the Hebrew verb ‘vayyosef’ can be read as pluperfect (‘had taken’). They note that Abraham’s advanced age makes post-Sarah begetting of six sons improbable without a miracle, and the text does not explicitly say ‘after Sarah died.’
What is clear: Abraham had other sons by Keturah, Isaac was the sole heir, and the other sons were sent east with gifts—all while Abraham was still alive.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Keturah’s marital status | Keturah bore Abraham six sons and appears in the same structural position as Hagar. | Some read her as a full wife (Gen 25:1); others, noting 1 Chr 1:32 and Gen 25:6, consider her a secondary wife or concubine. |
| Timing of the marriage | The narrative places Keturah after Sarah’s death as a concluding unit. | Calvin and Henry argue it occurred after Sarah died (explaining new vigor); Barnes and Keil suggest the marriage could have been earlier, since the Hebrew allows a pluperfect reading (‘had taken’). |
| Fulfillment of promise | Isaac is the sole heir of the covenant; the other sons still receive gifts and become nations (Gen 17:4). | Whether Keturah’s sons are part of the ‘many nations’ promise or simply natural descendants; all agree they do not share the covenant land. |
| Sending away the sons | Abraham sent them east while he still lived to prevent conflict over Isaac’s inheritance. | Some (Calvin) call this wise; others (Wesley) call it justice and prudence. No one argues it was unjust. |
Historical & Cultural Context
Genesis 25:1, 6 sits at the end of Abraham’s life story, just before his death and burial (vv. 7, 10). It functions as a genealogical conclusion, tracing the “other” branches of his family to show how God kept the promise of many descendants (Gen 17:4). The names listed are not merely personal; they are tribal and geographical. Clarke notes that Asshurim, Letushim, Leummim (v. 3) are plural forms, they refer to peoples, not individuals. Midian (v. 2) becomes a well-known nomadic group that later interacts with Moses (Exod 2:15) and with Israel (Num 25; Judg 6). Sheba and Dedan (v. 3) are linked to trading peoples in Arabia (Isa 21:13; Jer 25:23). The “east country” (v. 6) means Arabia, the vast region east and southeast of Canaan.
The phrase “sons of the concubines” in verse 6 includes both Hagar and Keturah. In the ancient Near East, a man could have wives of full status and secondary wives or concubines; the latter had fewer legal rights, and their children could be provided for but not made primary heirs. Abraham’s actions follow that custom. By sending them away while he still lived, he prevented disputes after his death, a wise move for preserving Isaac’s inheritance, which was tied to the land of Canaan and the covenant promise.
The surrounding context shows that after Sarah’s death (Gen 23), Abraham arranged Isaac’s marriage (Gen 24). Now, at the very end of his days, the narrator clarifies that Abraham did have other children, but they did not share in the covenant line. This is a crucial clarification for Israel’s identity: they are Isaac’s descendants, chosen by God, yet they are not alone in the world, other nations also trace their roots to Abraham.
Textual Notes
The consulted sources note no significant textual variants for Genesis 25:1, 6. The Hebrew text is stable across manuscripts. The only variation appears in the renderings of proper names (e.g., Zimran vs. Zamram in the Douay), which reflects different translation traditions from the same original.
Reception History
Early Jewish tradition, reflected in Targum and Midrash, often understood Keturah as a concubine and the marriage as occurring after Sarah’s death. The names of her sons were seen as ancestors of Arabian tribes. Christian commentators from the church fathers onward read the passage as demonstrating that Abraham was father of many nations, while Isaac alone carried the covenant line. Matthew Henry and Wesley treated the marriage as a sign of Abraham’s continued vitality and wisdom. Calvin struggled with the chronology but used the passage to underscore God’s sovereign choice of Isaac. The list of names has often been seen as historically grounding Israel’s connections with neighboring peoples.
Preaching This Verse
Three-point outline
- God’s promises are bigger than one person. Abraham does not just have Isaac; he fathers many nations. The covenant of blessing now begins to spread across tribal groups.
- Heirs are chosen by God, not by human effort. Isaac is the son of promise; the other sons receive gifts but not the inheritance. Election runs through God’s sovereign choice, not through human pride or preference.
- Wisdom plans for the next generation. Abraham sends the other sons away while he is still alive, giving gifts. This prevents conflict and shows wise leadership.
Five-point outline
- Introduction: After Sarah’s death, Abraham’s story continues but quietly. The drama of faith is over; the legacy now unfolds.
- Keturah’s identity: Wife or concubine? The tension reminds us that family relationships are messy, even for patriarchs.
- The names of nations: Zimran, Medan, Midian… each name represents a future people. Abraham’s family tree is the roots of many ethnic groups.
- Isaac gets everything: The inheritance is not divided. This echoes the earlier expulsion of Ishmael and underscores the singularity of the covenant line.
- Gifts and departure: Abraham does not send them away empty-handed. Provision and separation: both are acts of love and responsibility.
Illustration hooks
- A family business where the founder must choose one child to take over and gives other children small businesses or capital to start elsewhere. The wisdom of providing for all while preserving the core.
- A large estate with a historic house that can only be passed to one heir; the others receive land elsewhere. The tension between fairness and purpose.
- Mixed-race or blended families today: the passage can speak to how God can use diverse backgrounds and still have a chosen purpose for each line.
Questions your congregation is asking
- Why would the Bible include a long list of names I cannot pronounce? What is the point of genealogies?
- Does this mean Abraham was unfaithful to Sarah by marrying Keturah? Was he a polygamist?
- Is it fair that Isaac got everything and the other sons only got gifts? Does God play favorites?
Leading a Discussion
This passage comes at the close of Abraham’s story. It seems like a dry list of names and a property settlement, but it shows how God’s promise of many nations is already taking shape. As you discuss, think about how God’s plan works through ordinary family decisions, even messy ones.
Discussion questions
- Observation: What does this passage tell you about Abraham’s family after Isaac grew up? List every person or group mentioned.
- Observation: Compare verse 1 (“wife”) with verse 6 (“concubines”). What do you notice? How does 1 Chronicles 1:32 affect the picture?
- Interpretation: Several commentators argue that this marriage happened after Sarah died; others think it happened earlier. Why does it matter? What does the debate itself teach us about reading the Bible carefully?
- Interpretation: Why does Abraham give “all that he had” to Isaac but only “gifts” to the other sons? What does this say about God’s covenant with Isaac?
- Interpretation: The sons are sent “eastward.” How does this connect to other biblical stories (e.g., Ishmael, the wise men from the east)?
- Application: When you think about your own family or community, how do you balance preserving a core purpose (like a legacy of faith) while treating everyone fairly?
- Application: How does knowing that Abraham fathered many nations affect the way you see God’s love for all peoples?
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 23:1 | Sarah lived one hundred twenty-seven years. This was the length of Sarah’s life. |
| Genesis 23:2 | Sarah died in Kiriath Arba (also called Hebron), in the land of Canaan. Abraham came to mourn for Sarah, and to weep for her. |
| Genesis 28:1 | Isaac called Jacob, blessed him, and commanded him, “You shall not take a wife of the daughters of Canaan. |
| I Chronicles 1:32 | The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. |
| I Chronicles 1:33 | The sons of Midian: Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah. |
| Genesis 36:35 | Husham died, and Hadad, the son of Bedad, who struck Midian in the field of Moab, reigned in his place. The name of his city was Avith. |
| Genesis 37:28 | Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. The merchants brought Joseph into Egypt. |
| Genesis 37:36 | The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s, the captain of the guard. |
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
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that Abraham’s decision to send Keturah’s sons away while still alive was a prudent measure to prevent future disputes over the land of Canaan after his death. He views this action as the historical root for the ancient custom where only the son of the lawful wife inherits, while concubines’ children receive gifts but no claim to the primary estate.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Abraham's marriage to Keturah likely took place after Sarah's death, not before, as some suppose. He points to Abraham's renewed vigor after Isaac's birth, his loneliness after Sarah died, and the narrative's own chronological order as support for his view.
Calvin's Commentaries Reformed 1564
Calvin argues that Abraham had no choice but to exclude his other sons from Isaac's inheritance, since God had promised the land entirely to Isaac's line. What looks like harshness in sending them away was actually obedience to a divine decree that could not be altered by human sentiment.Calvin argues that Abraham had no choice but to exclude his other sons from Isaac's inheritance, since God had promised the land entirely to Isaac's line. What looks like harshness in sending them away was actually obedience to a divine decree that could not be altered by human sentiment.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary identifies these verses as preserving tribal traditions rather than strict family history, noting that names like Midian and Sheba represent peoples. It highlights a distinct source difference: this account treats Keturah’s sons as secondary clans sent east, contrasting with the earlier narrative of Hagar and Ishmael’s expulsion.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights a clear distinction in how Abraham distributed his estate. He gave everything to Isaac, ensuring the covenant promise remained with him, while giving gifts to the sons of Keturah and sending them away. This separation protected Isaac’s inheritance from division by establishing a firm boundary between the primary heir and the other children.
Gill's Exposition of the Bible Baptist 1748
Gill argues Abraham took Keturah long before Sarah’s death, likely as a secondary wife or concubine in Haran to avoid the difficulty of an elderly man fathering children. He distinguishes her from Hagar by noting the text lists them separately and calls her a concubine only after listing other wives. Gill also notes Abraham gave gifts to these sons and sent them eastward to prevent inheritance disputes with Isaac.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson-Fausset-Brown argue the marriage to Keturah is placed here out of chronological order to wrap up Abraham's story, not as a late-life event. They note Abraham gave all his inheritance to Isaac but sent the other sons away with gifts, a pattern still followed among pastoral tribes.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch challenge the common assumption that Abraham married Keturah only after Sarah died, noting the text never states this and chronological ordering is uncertain. They argue that calling Keturah a concubine does not prove contemporaneity with Sarah; it simply shows Abraham did not elevate her to Sarah
Lange's Commentary Reformed 1857
Lange argues Abraham married Keturah after Sarah's death, when he was over 137, and that Keturah held only concubine rights, not full wife status. He rejects Keil's view that the marriage could have occurred earlier, insisting the miracle of Isaac’s birth does not mean Abraham’s body was absolutely dead.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Abraham’s final years were quiet and unremarkable compared to his earlier trials. He notes that Abraham married Keturah out of practical need for companionship rather than divine command, showing that even great saints experience ordinary seasons. This period highlights how life can slide on silently without extraordinary spiritual events.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley sees Abraham’s final years as quiet rather than dramatic, noting that even great saints have ordinary days without extraordinary trials. He highlights how Abraham provided for all his sons, giving everything to Isaac while sending the others east with gifts, thus fulfilling God’s promise of numerous descendants through practical family arrangements.