Section 7 - Part 14: The Death of Abraham
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Gen 1:1-2:4 The generations of the heavens and the earth
Gen 2:4-5:1 The book of the generations of Adam
Gen 5:1-6:9 The generations of Noah
Gen 6:9-10:1 The generations of the sons of Noah
Gen 10:1-11:10 The generations of Shem
Gen 11:10-11:27 The generations of Terah
Gen 11:27-25:19 The generations of Isaac
Gen 25:19-37:2 The generations of Jacob
Gen 37:2-Ex 1:1 The generations of the Sons of Jacob
Text:
Text:
Now Abraham took another wife, whose name was Keturah. She bore to him Zimran and Jokshan and Medan and Midian and Ishbak and Shuah. Jokshan became the father of Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim. The sons of Midian were Ephah and Epher and Hanoch and Abida and Eldaah. All these were the sons of Keturah. Now Abraham gave all that he had to Isaac; but to the sons of his concubines, Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east. These are all the years of Abraham’s life that he lived, one hundred and seventy-five years. Abraham breathed his last and died in a ripe old age, an old man and satisfied with life; and he was gathered to his people. Then his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, facing Mamre, the field which Abraham purchased from the sons of Heth; there Abraham was buried with Sarah his wife. It came about after the death of Abraham, that God blessed his son Isaac; and Isaac lived by Beer-lahai-roi. Now these are the records of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s maid, bore to Abraham; and these are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the firstborn of Ishmael, and Kedar and Adbeel and Mibsam and Mishma and Dumah and Massa, Hadad and Tema, Jetur, Naphish and Kedemah. These are the sons of Ishmael and these are their names, by their villages, and by their camps; twelve princes according to their tribes. These are the years of the life of Ishmael, one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. They settled from Havilah to Shur which is east of Egypt as one goes toward Assyria; he settled in defiance of all his relatives. Now these are the records of the generations of Isaac, Abraham’s son: Abraham became the father of Isaac;
For the choir director. A Maskil of the sons of Korah.
As the deer pants for the water brooks, So my soul pants for You, O God. My soul thirsts for God, for the living God; When shall I come and appear before God? My tears have been my food day and night, While they say to me all day long, “Where is your God?” These things I remember and I pour out my soul within me. For I used to go along with the throng and lead them in procession to the house of God, With the voice of joy and thanksgiving, a multitude keeping festival. Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall again praise Him For the help of His presence. O my God, my soul is in despair within me; Therefore I remember You from the land of the Jordan And the peaks of Hermon, from Mount Mizar. Deep calls to deep at the sound of Your waterfalls; All Your breakers and Your waves have rolled over me. The Lord will command His lovingkindness in the daytime; And His song will be with me in the night, A prayer to the God of my life. I will say to God my rock, “Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?” As a shattering of my bones, my adversaries revile me, While they say to me all day long, “Where is your God?” Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall yet praise Him, The help of my countenance and my God. Vindicate me, O God, and plead my case against an ungodly nation; O deliver me from the deceitful and unjust man! For You are the God of my strength; why have You rejected me? Why do I go mourning because of the oppression of the enemy? O send out Your light and Your truth, let them lead me; Let them bring me to Your holy hill And to Your dwelling places. Then I will go to the altar of God, To God my exceeding joy; And upon the lyre I shall praise You, O God, my God. Why are you in despair, O my soul? And why are you disturbed within me? Hope in God, for I shall again praise Him, The help of my countenance and my God.
As the deer pants for the water brooks, So my soul pants for You, O God. My soul thirsts for God, for the living God; When shall I come and appear before God? My tears have been my food day and night, While they say to me all day long, “Where is your God?” These things I remember and I pour out my soul within me. For I used to go along with the throng and lead them in procession to the house of God, With the voice of joy and thanksgiving, a multitude keeping festival.
As the deer pants for the water brooks, So my soul pants for You, O God. My soul thirsts for God, for the living God;
The desire for God is as desparate as a deer panting, craving water.
Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall again praise Him For the help of His presence. O my God, my soul is in despair within me; Therefore I remember You from the land of the Jordan And the peaks of Hermon, from Mount Mizar. Deep calls to deep at the sound of Your waterfalls; All Your breakers and Your waves have rolled over me. The Lord will command His lovingkindness in the daytime; And His song will be with me in the night, A prayer to the God of my life.
I will say to God my rock, “Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?” As a shattering of my bones, my adversaries revile me, While they say to me all day long, “Where is your God?” Why are you in despair, O my soul? And why have you become disturbed within me? Hope in God, for I shall yet praise Him, The help of my countenance and my God.
Vindicate me, O God, and plead my case against an ungodly nation; O deliver me from the deceitful and unjust man! For You are the God of my strength; why have You rejected me? Why do I go mourning because of the oppression of the enemy? O send out Your light and Your truth, let them lead me; Let them bring me to Your holy hill And to Your dwelling places. Then I will go to the altar of God, To God my exceeding joy; And upon the lyre I shall praise You, O God, my God.
Why are you in despair, O my soul? And why are you disturbed within me? Hope in God, for I shall again praise Him, The help of my countenance and my God.
Notes on the authors:
Notes on the authors:
Psalms 42–43 are attributed to the sons of Korah, but the text doesn’t identify specific individuals by name. Rather, the sons of Korah were a family of Levitical singers[1]—a collective group rather than named individuals.
Understanding who these people were requires looking at their ancestry. Korah had three sons named Assir, Elkanah, and Abiasaph, and their descendants were selected by David to oversee the sanctuary’s music[1]. One particularly notable descendant was Heman, who served as a singer and whose sons were appointed by David to lead the musical service alongside the sons of Asaph and Jeduthun[1].
The broader context shapes their identity. Korah, born into the Levite family and serving as a priest, became jealous when Moses and Aaron assumed leadership and conspired with Dathan and Abiram against Moses[2]. Though Korah, Dathan, and Abiram were swallowed by the earth in an earthquake, his sons were spared[2]. Apparently ashamed of their father’s rebellion, the sons of Korah became meek and obedient, staying as close to the Tabernacle as possible[2].
The sons of Korah formed a guild of musicians who composed or edited a collection of psalms—a dozen of the most stirring songs in the book, utterly God-centered, with the rebellious spirit of their ancestor completely transformed[3].
[1] Albert Barnes, Notes on the Old Testament: Psalms (London: Blackie & Son, 1870–1872), 1.
[2] Elmer L. Towns, Praying the Psalms: To Touch God and Be Touched by Him (Shippensburg, PA: Destiny Image, 2011). [See here, here, here, here.]
[3] Michael Wilcock, The Message of Psalms: Songs for the People of God, ed. J. A. Motyer, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2001), 1:152.
Now Abraham took another wife, whose name was Keturah.
Abraham gave gifts while he was still living, and sent them away from his son Isaac eastward, to the land of the east
sent them away from his son Isaac eastward, to the land of the east.
one hundred and seventy-five years.
God fulfilled His Promises with Everyone
God fulfilled His Promises with Everyone
twelve princes according to their tribes
NOTES on the Psalms 42 - 43
NOTES on the Psalms 42 - 43
PSALM 42
Ps 42:1–11. Maschil—(See on Ps 32:1, title). For (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain.
1, 2. Compare (Ps 63:1).
panteth—desires in a state of exhaustion.
2. appear before God—in acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.
3. Where is thy God?—implying that He had forsaken him (compare 2 Sa 16:7; Ps 3:2; 22:8).
4. The verbs are properly rendered as futures, “I will remember,” &c.,—that is, the recollection of this season of distress will give greater zest to the privileges of God’s worship, when obtained.
5. Hence he chides his despondent soul, assuring himself of a time of joy.
help of his countenance—or, “face” (compare Nu 6:25; Ps 4:6; 16:11).
6. Dejection again described.
therefore—that is, finding no comfort in myself, I turn to Thee, even in this distant “land of Jordan and the (mountains) Hermon, the country east of Jordan.
hill Mizar—as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.
7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.
8. Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.
9, 10. in view of which (Ps 42:8), he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts and infidel suggestions of his foes.
11. This brings on a renewed self-chiding, and excites hopes of relief.
health—or help.
of my countenance—(compare Ps 42:5) who cheers me, driving away clouds of sorrow from my face.
my God—It is He of whose existence and favor my foes would have me doubt.
PSALM 43
Ps 43:1–5. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate.
1. Judge—or, “vindicate” (Ps 10:18).
plead, &c.—(Ps 35:1).
ungodly—neither in character or condition objects of God’s favor (compare Ps 4:3).
2. God of my strength—by covenant relation my stronghold (Ps 18:1).
cast me off—in scorn.
because—or, “in,” that is, in such circumstances of oppression.
3. light—as in Ps 27:1.
truth—or, “faithfulness” (Ps 25:5), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship.
tabernacles—plural, in allusion to the various courts.
4. the altar—as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.
Psalms Book 2
BOOK 2
Psalm 42 opens with verses 1–4, which establish the psalmist’s longing for God, tears of distress, and memories of past worship at the temple. Verses 5 introduces the first refrain—an exhortation to hope in God despite despair. (Ps 42)
The second stanza spans verses 6–8, moving from remembrance of the land of Jordan and Hermon through imagery of deep waters, culminating in a note of confidence about God’s lovingkindness and song. (Ps 42) Verses 9–10 shift to lament, with the psalmist questioning God and describing the taunts of enemies. (Ps 42) The refrain returns in verses 11, repeating the call to hope in God. (Ps 42)
Structurally, the three stanzas are symmetrical, each containing four verses, followed by the same refrain.[1] The middle stanza uniquely has an additional verse at its center (verse 8) that interrupts the developing thought and injects confidence.[1] This architectural design creates a carefully balanced composition where despair and hope alternate throughout the psalm.
[1] Robert G. Hoeber, Concordia Self-Study Bible (St. Louis: Concordia Pub. House, 1997). [See here, here.]
Psalm 43 divides into three structural sections: a call for vindication from the Lord (verses 1–2), a prayer for the psalmist’s return to the temple to worship God (verses 3–4), and a renewed call for hope in God (verse 5).[1]
The opening movement establishes the psalmist’s plea. Verses 1–4 contain words of lament spoken directly to God[2], with the psalmist requesting divine judgment against enemies and deliverance from deceit. In verses 3–4, the psalmist asks God for deliverance through “your light and your truth,”[1] which will guide the speaker back to the temple where worship and praise can resume.
The final verse completes the psalm’s arc. Verse 5 presents a renewed call for hope in God,[1] echoing the refrain that appears in Psalm 42. This refrain—“Why are you cast down?”—appears in both psalms, and in times of doubt and stress, the poet urges his inner being, by the power of God, to keep believing.[1]
Notably, in Psalm 42 the psalmist speaks to his inmost being, but in Psalm 43 the psalmist speaks directly to God,[2] marking a subtle shift in perspective within the composition. This structural difference, combined with the psalm’s focused movement from lament to confident prayer, gives Psalm 43 its own distinct character even as it complements Psalm 42.
[1] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 677.
[2] Nancy deClaissé-Walford and Beth Tanner, “Book Two of the Psalter: Psalms 42–72,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr., The New International Commentary on the Old Testament (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2014), 404–405.
NOTES on the Family:
NOTES on the Family:
Midian was indeed the son of Abraham and Keturah[1], and he became the eponymous ancestor of an ethnic or political population group especially associated with southern Transjordan[1]. However, the search results indicate some important nuances about this genealogical relationship.
According to biblical tradition, Abraham sent Midian and his other sons by Keturah away from Canaan toward the east[1]. This geographical separation is significant: Abraham distinguished between his sons by Sarah and those by Keturah by sending the latter eastward, and the promises to Abraham through Isaac did not belong to them[2]. So while Midian was genealogically Abraham’s son, the biblical narrative emphasizes a deliberate separation of his line from the covenant promises.
Regarding the specific location you mention—the “southern lands”—the search results describe the Midianites’ territory more broadly. They were especially associated with southern Transjordan[1], and descendants of Midian ranged north in ancient times, attempting to conquer land in what was later known as Moab, with their wide-ranging habitat evidenced by their presence as merchants in the Joseph narrative[2]. This suggests their territory extended beyond a single southern region.
The genealogical connection between Midian and the Midianites is presented as historical in the biblical record, though the Joseph narratives are not earlier than the monarchy and likely don’t reflect historical events, though they do preserve historical memory about Midianite society and culture[1].
[1] George E. Mendenhall, “Midian (Person),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 4:815–816.
[2] Eugene Carpenter, Exodus, Evangelical Exegetical Commentary (Bellingham, WA: Lexham Press, 2016), 1:159–160.
Yes, several descendants of both Keturah and Ishmael became identifiable peoples in Scripture and beyond.
From Ishmael’s line, the twelve sons of Ishmael—Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah—became twelve tribal princes (Gen 25:12–18). These twelve sons bear the names of twelve peoples of northern Arabia who inhabited the Syrian Desert east and southeast of Gilead, known as the Hagrite or Hagarene tribes, with most of their names appearing in biblical or extrabiblical sources[1]. Among these, Kedar and Tema are particularly prominent in later biblical texts as Arabian peoples. Additionally, Ishmael had a daughter, Mahalath, who married Esau (Gen 28:9), creating a kinship connection with the Edomites.
From Keturah’s line, the genealogical record is somewhat more complex. Keturah bore six sons—Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah—and Jokshan became the father of Sheba and Dedan (Gen 25:1–4). Sheba and Dedan appear throughout Scripture as Arabian trading peoples, particularly in wisdom literature and prophetic texts. Midian, as discussed earlier, became the ancestor of the Midianites. While the names of Keturah’s sons are more difficult to explain than those of Ishmael, they generally seem to correspond to the names of Arabian groups and places[1].
All these descendants—both from Keturah and Ishmael—became future inhabitants of southern and northern Arabia[2], establishing Abraham’s broader kinship network across the Arabian Peninsula while remaining distinct from the covenant line through Isaac.
[1] P. Kyle Jr. McCarter, “Abraham,” in Eerdmans Dictionary of the Bible, ed. David Noel Freedman, Allen C. Myers, and Astrid B. Beck (Grand Rapids, MI: W.B. Eerdmans, 2000), 10.
[2] F. F. Bruce, New International Bible Commentary (Grand Rapids, MI: Zondervan Publishing House, 1979), 132.
Ishmael fathered twelve sons who became tribal princes (Gen 25:12–16). Here’s the list with their biblical references:
Nebaioth — the firstborn of Ishmael (Gen 25:12–16) (Genesis 25:13; 1 Chronicles 1:29)
Kedar — second son (Gen 25:12–16) (Genesis 25:13; 1 Chronicles 1:29)
Adbeel — third son (Gen 25:12–16) (Genesis 25:13; 1 Chronicles 1:29)
Mibsam — fourth son (Gen 25:12–16) (Genesis 25:13; 1 Chronicles 1:29)
Mishma — fifth son (Gen 25:12–16) (Genesis 25:14; 1 Chronicles 1:30)
Dumah — sixth son (Gen 25:12–16) (Genesis 25:14; 1 Chronicles 1:30)
Massa — seventh son (Gen 25:12–16) (Genesis 25:14; 1 Chronicles 1:30)
Hadad — eighth son (Gen 25:12–16) (Genesis 25:15; 1 Chronicles 1:30)
Tema — ninth son (Gen 25:12–16) (Genesis 25:15; 1 Chronicles 1:30)
Jetur — tenth son (Gen 25:12–16) (Genesis 25:15; 1 Chronicles 1:31)
Naphish — eleventh son (Gen 25:12–16) (Genesis 25:15; 1 Chronicles 1:31)
Kedemah — twelfth son (Gen 25:12–16) (Genesis 25:15; 1 Chronicles 1:31)
The biblical text presents these names as both personal names and the names of the tribes they established. Each son governed his own settlements and encampments as a tribal prince (Gen 25:12–16), establishing the Ishmaelite peoples of Arabia.
Here’s the genealogical breakdown of Keturah’s children:
Direct Sons of Abraham and Keturah:
Zimran (Gen 25:1–4) — compared with Ζαβράμ, situated west of Mecca on the Red Sea[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Zimran:
Genealogical References:
Zimran was the first of six sons born to Abraham and Keturah, with the names corresponding to tribes or regions in Arabia[1], appearing in Genesis 25:2 and 1 Chronicles 1:32.
Geographic Location:
A connection with Zabram (also called Zembran), a tribe that Ptolemy locates west of Mecca, is probably correct[1]. However, based on biblical evidence alone, Zimran could be placed anywhere between the Negev (Midian) and South Arabia (Sheba)[1].
Tribal Identity:
Unlike the other sons of Abraham by Keturah, there is little evidence that Zimran is associated with a later tribal group[2]. His descendants are not mentioned, nor is any hint given that he was the founder of a tribe[3].
Identification Attempts:
While Zimran has been identified with Zimri in Jeremiah 25:25, the identification is not fully convincing because Jeremiah groups “the kings of Zimri” more closely with eastern powers rather than Arabian tribes[4]. While efforts have been made to link Zimran with various ancient peoples, little consensus has been reached on these speculations[2].
[1] Kent V. Bramlett, “Zimran,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 5:984.
[2] Walter A. Elwell and Barry J. Beitzel, “Zimran,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:2200.
[3] John M’Clintock and James Strong, “Zim′ran,” in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (New York: Harper & Brothers, Publishers, 1881), 10:1098.
[4] W. S. Lasor, “Zimran,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W. Bromiley (Wm. B. Eerdmans, 1979–1988), 4:1197.
Jokshan (Gen 25:1–4) — identified with the Κασσανῖται and with the tribe Jakish among the Himyarites in South Arabia[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Jokshan:
Genealogical References:
Jokshan was the second child of Abraham and Keturah, and fathered Sheba and Dedan[1], appearing in Genesis 25:2 and 1 Chronicles 1:32[1].
Inheritance and Departure:
Abraham gave all his possessions to Isaac, while sending the sons of his concubines away with gifts[1]. Jokshan received a secondary inheritance but not the primary one given to Isaac, and before his death Abraham sent Jokshan and his brothers eastward to live outside the land of promise[2].
Descendants and Geographic Settlement:
Jokshan’s sons Sheba and Dedan became clan heads—Sheba likely led the Sabeans in southwest Arabia, while Dedan and his clan settled in northwest Arabia and became an affluent merchant society[2]. The Queen of Sheba’s later homage to Solomon underscored Isaac’s prominence in Abraham’s family line[2].
Textual and Etymological Considerations:
Some scholars propose that Jokshan is another form of Joktan, though the genealogical lists keep these names distinct[3]. The suggestion that Jokshan is identical with Joktan appears most plausible, with the two forms potentially representing Hebrew and Aramaic pronunciations of the same word[4].
[1] Mark Allan Powell, ed., “Jokshan,” in The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 487.
[2] Thoralf Gilbrant, “יָקְשָׁן,” in The Old Testament Hebrew-English Dictionary (WORDsearch, 1998). [See here, here, here, here.]
[3] R. J. Way, “Jokshan,” in New Bible Dictionary, ed. D. R. W. Wood et al. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 603.
[4] D. S. Margoliouth, “JOKSHAN,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings et al. (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 2:743.
Medan (Gen 25:1–4) — associated with Μοδιάνα on the east coast of the Aelanitic gulf[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Medan:
Genealogical References:
Medan was one of the sons of Abraham and Keturah[1], appearing in Genesis 25:2 and 1 Chronicles 1:32.
Tribal Identity and Geographic Settlement:
Since Abraham’s children except Isaac were eventually sent into the desert where they became ancestors of Arab tribes, Medan was probably the ancestor of such a group.[1] While names of other Keturah’s sons and descendants—such as Midian and Dedan—were later known as those of North Arabian tribes, Medan likewise likely settled in this area, though the name remains unknown outside the Bible.[2] Wadi Mudan, south of Midian, may have been an area associated with a tribe of Medan.[1]
Textual and Historical Uncertainties:
The name is not likely connected with the Midianites since Midian and Medan are mentioned separately.[1] However, scholarly opinion differs on Medan’s historical reality. The existence of such a tribe is very doubtful, and in Genesis 37:36 “Medanites” is miswritten for Midianites, with every likelihood that in the genealogical passage “Medan” is a doublet of “Midian,” the next word in the verse.[3] Medan is unknown elsewhere in the Bible, nor is it represented by the name of any people in any extra-Biblical document.[3]
[1] Ralph K. Hawkins, “Medan,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 4:6.
[2] T. C. Mitchell, “Medan,” in New Bible Dictionary, ed. D. R. W. Wood et al. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 745.
[3] James Hastings et al., in Dictionary of the Bible (New York: Charles Scribner’s Sons, 1909), 596.
Midian (Gen 25:1–4) — found in two localities west of the Aelanitic gulf and east of the Salt Sea[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Midian:
Genealogical References:
Midian was a son of Abraham by his concubine Keturah, though Abraham sent him eastward to protect Isaac’s inheritance[1], as recorded in Genesis 25:2 and 1 Chronicles 1:32.
Moses and the Midianites:
Moses fled from Pharaoh and found refuge among the Midianites in the Sinai peninsula, where he married Jethro’s daughter[1] (Exodus 2:15–22). While shepherding Jethro’s flock, Moses encountered Yahweh, who commissioned him to rescue Israel from Egypt[1] (Exodus 3:1–4:23).
Midian as Israel’s Adversary:
Midian exercised a protectorate over Moab, Edom, and Sinai from approximately 1250–1000 BCE[1]. Moses and Gideon both went to war against Midian[1], with Gideon rallying northern tribes, reducing his force to 300 men, and achieving a decisive victory that became known as the “day of Midian” and served as a paradigm of Yahweh’s intervention[1] (Judges 6–7; Psalm 83:9–11; Isaiah 9:4; 10:26).
Geographic Location:
1 Kings 11:18 places Midian in southern Transjordan, south of Edom[2]. Another reference suggests Midian lay east of Paran and west of Edom, in the Arabah region[3]. Greek sources consistently locate Midian in Northwest Arabia, where archaeological evidence reveals walled cities, mining operations, and advanced agriculture in the Hejaz of the Arabian Peninsula[2].
Cultural Characteristics:
The Midianites practiced pastoral migration across hundreds of kilometers and developed semi-nomadic coexistence between agriculture and pastoralism[2]. By the Late Bronze and Iron periods, Midian was a significant political and social entity capable of complex society with commercial influence from Egypt to Mesopotamia[2].
[1] Willem VanGemeren, ed., in New International Dictionary of Old Testament Theology & Exegesis (Grand Rapids, MI: Zondervan Publishing House, 1997), 4:941–942.
[2] Michael G. Vanzant, “Midian, Midianites,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 4:80.
[3] T. V. Brisco, “Midian,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W Bromiley (Wm. B. Eerdmans, 1979–1988), 3:350.
Moses married Zipporah, who was the daughter of Jethro, a Midianite priest.[1] The Midianites were descendants of Abraham by Keturah[2], making Zipporah a distant descendant of Abraham through that lineage.
Jethro served as a Midianite priest[1], and he was a direct descendant of Abraham who had apparently remained loyal to the monotheistic faith of his ancestors.[3] Moses met Jethro’s daughters while fleeing from Pharaoh’s wrath[2], and their encounter led to his marriage to Zipporah.
The relationship between Moses and the Midianites through his wife was significant. Hobab, the son of Jethro, was a member of a group of traveling metalworkers belonging to the Midianites[1]—a designation sometimes called Kenites. Moses stayed with Jethro during his forty years of self-imposed exile[1] in Midian before his divine commission at the burning bush.
Interestingly, Moses also married a Cushite woman, an act that brought criticism from Aaron and Miriam.[1] However, since “Cushan” and “Midian” occur in parallelism in Habakkuk 3:7, and since the term “Cushite” may have been applied to darker-skinned nomadic peoples like the Midianites, the “Cushite” woman could well have been the Midianite Zipporah.[2]
[1] Walter C. Kaiser Jr. and Paul D. Wegner, A History of Israel: From the Bronze Age through the Jewish Wars (Brentwood, TN: B&H Academic, 2016), 156–157.
[2] J. K. Hoffmeier, “Zipporah,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W. Bromiley (Wm. B. Eerdmans, 1979–1988), 4:1201.
[3] Richard R. Losch, in All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2008), 450.
Here is the family line of Zipporah traced through biblical verses:
Zipporah’s Father:
Zipporah’s father was Reuel, a Midianite priest who gave his daughter to Moses in marriage (Exod 2:16–21). However, Jethro is also identified as “the priest of Midian, Moses’ father-in-law” (Exod 18:1–4), and Hobab is described as “the son of Reuel the Midianite, Moses’ father-in-law” (Num 10:29). This indicates that Jethro and Reuel refer to the same person, with Jethro being an alternate name.
Zipporah’s Siblings:
Zipporah was one of seven daughters of the Midianite priest (Exod 2:16–21), though only Zipporah is named individually in the biblical account.
Zipporah’s Children:
Zipporah bore Moses two sons: Gershom, whose name reflected Moses’ status as “a sojourner in a foreign land,” and Eliezer, whose name commemorated how “the God of my father was my help, and delivered me from the sword of Pharaoh”.
Extended Family:
Hobab, Zipporah’s brother, was the father-in-law of Heber the Kenite (Judg 4:11), extending the family connections among the Midianite and Kenite peoples.
Yes, the biblical genealogies provide a clear family line connecting Zipporah back to Abraham, though with one significant gap.
The traceable lineage runs as follows: Abraham married Keturah after Sarah’s death, and she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (Gen 25:1–2) The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. (Gen 25:4) This establishes that Midian was Abraham’s son through Keturah, making him Zipporah’s ancestor.
However, the biblical record does not explicitly name all the generations between Midian and Jethro (Zipporah’s father). Zipporah’s father was Reuel, the priest of Midian, who gave his daughter to Moses (Exod 2:16–22), and Jethro is identified as “the priest of Midian, Moses’ father-in-law.” (Exod 18:1–6) These references indicate that Jethro and Reuel are the same person, but the genealogy doesn’t fill in the intermediate generations between Midian and Reuel/Jethro.
So while we can definitively trace Zipporah’s ancestry back to Abraham through the line Abraham → Keturah → Midian → [unnamed generations] → Reuel/Jethro → Zipporah, the specific names and number of generations between Midian and Jethro remain unrecorded in Scripture. This gap reflects the biblical authors’ selective focus on genealogies rather than comprehensive family records.
Ishbak (Gen 25:1–4) — compared with Shobek, a place in Idumaea[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Ishbak:
Genealogical References:
Ishbak was a son of Abraham by his second wife, Keturah[1], appearing in Genesis 25:2[2] and 1 Chronicles 1:32. He was the fifth son of Abraham and Keturah[3].
Settlement and Geographic Location:
Abraham gave gifts to the sons of Keturah and sent them eastward to the east country[4]. They settled in the region east of the Arabah, in and near Mount Seir, and southward in the peninsula of Sinai[4].
Possible Territorial Identification:
The precise settlements of Ishbak’s descendants remain uncertain. One scholar suggests they may be recovered in the name of the valley called Sabák, or Sibák, in the Dahnà[4]. The Dahnà is a fertile and extensive tract in Nejd, or the highland of Arabia, containing much pasturage with comparatively few wells, and is greatly frequented by Arabs when vegetation is plentiful[4]. Based on his name’s meaning, Ishbak seems to have preceded or gone before his brethren, with the place suggested for his dwelling far away towards the Persian Gulf and penetrating into the peninsula[4].
Like most of Abraham’s sons by Keturah, Ishbak receives minimal biblical attention beyond his genealogical listing.
[1] Pamela L. McQuade, The Book of Bible Names: Fast Facts on All 2,026 People Named in Scripture (Uhrichsville, OH: Barbour Books, 2011). [See here.]
[2] Pamela L. McQuade and Paul Kent, Quicknotes Dictionary of Bible Names (Uhrichsville, OH: Barbour Books, 2014). [See here.]
[3] Richard R. Losch, in All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2008), 505.
[4] John M’Clintock and James Strong, “Ish′bak,” in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (New York: Harper & Brothers, Publishers, 1891), 4:680.
Shuah (Gen 25:1–4) — possibly the ancestor of Bildad the Shuhite (Job 2:11)[1] (Genesis 25:2; 1 Chronicles 1:32)
Here are the biblical references for Shuah:
Genealogical References:
Shuah was a son of Abraham and Keturah[1], appearing in Genesis 25:2 and 1 Chronicles 1:32.
Geographic and Historical Identity:
Shuah corresponds to Akkadian Sūḫu, a country and Assyrian province on the middle Euphrates[1]. This region occupied a strategic position along the main trade routes through the Syrian desert, preceded by the kingdom of Mari and followed by Dura Europos[1]. Sūḫu appears in the Mari archives and in Egyptian topographical lists from the Late Bronze Age[1].
Economic and Cultural Context:
Like all the sons of Abraham and Keturah, Shuah represents an Arabian or Syrian landscape associated with the incense trade around the middle of the 1st millennium B.C.[1] By the time of Sargon II, Sūḫu served as summer pasture for Arab bedouin tribes[1].
Biblical Connection:
The only person from Shuah mentioned in the Old Testament is Job’s friend Bildad, with Job’s friends apparently coming from the extremities of the Arabian peninsula—Eliphaz the Temanite from northwest Arabia, Bildad the Shuhite from northeast Arabia, and Zophar the Naamathite from south Arabia[1].
[1] Ernst Axel Knauf, “Shuah (Person),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 5:1225–1226.
Grandsons through Jokshan:
Sheba (Gen 25:1–4) — the queen of Sheba, a descendant of Jokshan, came to Solomon to initiate trade relations[2] (Genesis 25:3)
Here are the biblical references for Sheba:
Genealogical References:
Sheba appears in biblical genealogies as the son of Raamah, the son of Joktan, and the son of Jokshan, potentially serving as eponyms or symbolic ancestors of the inhabitants of Sheba.[1] These three individuals are variously listed as descendants of Ham, Shem, and Abraham, according to various biblical authors.[1]
Geographic Location and Trade:
The Sabean kingdom has been known since ancient times to center at Ma’rib, in eastern Yemen, and this is where Sheba should be located.[2] Sheba appears several times in the Bible in reference to trading and goods from that area, notably trading gold, gems, incense, and myrrh.[1] The Sabaeans also traded slaves.[1]
The Queen of Sheba:
The Bible relates that the Queen of Sheba visited Solomon because she heard of his wisdom and sought to test him, coming with camels laden with gold, gems, and spices that she gave to Solomon, and receiving an even greater amount of wealth in return.[1] The queen might have established good trade connections, as Solomon’s empire would have had the power to block her trade caravans, and the historical background to this narrative may be a trade mission from Sheba to Solomon’s court.[1]
Historical Authenticity:
Although some scholars have suggested that the Queen of Sheba was historical, others believe the story is a fiction designed to enhance Solomon’s reputation as the originator of the Israelite Wisdom tradition.[1] However, Jesus mentions the Queen of Sheba as the “queen of the south,” possibly validating the truth of the account, which aligns with extensive references in Jewish, Ethiopian, and Muslim tradition.[1]
[1] Robert Gnuse, “Sheba of Arabia,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here, here, here, here, here, here, here, here.]
[2] Barry J. Beitzel, The New Moody Atlas of the Bible (Chicago, IL: Moody Publishers, 2009), 93.
Sheba appears in biblical genealogies as the ancestor of Arabian tribes and/or places, with the name occurring in both Semitic and Hamitic lineages[1]. The search results reveal three distinct genealogical presentations of Sheba as Abraham’s descendant:
Direct Descendant Through Keturah:
Sheba is listed in Genesis 25:3 and 1 Chronicles 1:32 as a descendant of Abraham through his concubine Keturah, appearing alongside Dedan as a “son” of Jokshan[1]. In other biblical passages, Sheba and Dedan are listed as sons of the Hamite Raamah (Genesis 10:7 // 1 Chronicles 1:9), and Sheba also appears as an Arabian tribe descended from the Shemite Joktan (Genesis 10:28 // 1 Chronicles 1:22)[2].
Scholarly Interpretations:
Scholars have proposed various explanations for these differing accounts: some suggest the texts reflect confusion between two traditions—one ascribing Hamitic origin and another Semitic origin to the Sabeans; others propose that the accounts reflect a convergence of Semitic and Hamitic lines in southern Arabia; and still others argue that the same name was held by different persons and tribes in different parts of Arabia[1].
Geographic and Historical Identity:
The kingdom of Sheba in southwest Arabia is referred to in native sources as Saba[2]. The sons of Keturah share a common denominator: their connection with international trade[2], positioning Sheba within Abraham’s descendants as a significant commercial and political entity in the Arabian world.
[1] E. E. Carpenter, “Sheba,” in The International Standard Bible Encyclopedia, Revised, ed. Geoffrey W. Bromiley (Wm. B. Eerdmans, 1979–1988), 4:456.
[2] Ralph W. Klein, 1 Chronicles: A Commentary, ed. Thomas Krüger, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2006), 70, 73.
Dedan (Gen 25:1–4) (Genesis 25:3)
Dedan appears in biblical genealogies as both a descendant of Ham through Cush and as a descendant of Abraham by Keturah[1], though the consistent pairing of Dedan with Sheba as brothers across these genealogies suggests a single people rather than two separate groups[1].
Genealogical Complexity:
While Genesis 10:7 presents Dedan as a Cushite, Genesis 25:3 identifies him as a son of Jokshan, son of Abraham and Keturah[2]. Josephus offers an alternative tradition, claiming Dedan descended from Shuah, another of Keturah’s sons[2].
Geographic Settlement and Identity:
Dedan was an important commercial settlement located at a major oasis in northwest Arabia, identified with the ruins of Khuraybah near modern al-ʿUla in the Ḥijāz[3]. Sabean inscriptions mention the Dedanites as a tribe in that region[2].
Economic and Cultural Significance:
The Dedanites were an important commercial people engaged in extensive caravan trade with Damascus and Tyre, traveling northward through the Arabian desert with their wares[2]. In the 6th century B.C., Hebrew prophets link Dedan with Syria-Palestine and Phoenicia in trading enterprises, with Arab settlers providing Tyre with saddle blankets and possibly incense from South Arabia[3].
Relationship to Edom:
Dedan is mentioned in oracles against Edom, indicating close links with the Edomites and suggesting that some Dedanites had settled in Edom[1].
[1] John Rea, “Dedan,” in The Wycliffe Bible Encyclopedia, ed. Charles F. Pfeiffer and Howard F. Vos (Moody Press, 1975). [See here, here, here.]
[2] John Macpherson, “DEDAN,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings et al. (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 1:584.
[3] David F. Graf, “Dedan (Place),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 2:121.
Great-grandsons through Dedan:
Asshurim, Letushim, and Leummim (Gen 25:1–4) (Genesis 25:4)
Here are the biblical references for Asshurim:
Genealogical References:
Asshurim was the son of Dedan and a descendant of Abraham and Keturah[1]. His brothers were Letushim and Leummim[1]. Asshurim appears in the genealogy as one of three sons of Abraham’s grandson Dedan, the son of Jokshan[2].
Geographic Settlement:
The Asshurim probably settled in Arabia[3]. This group represents one of many obscure Arabian tribal groups which inhabited the fringes of the Negev and northern Arabian regions[2].
Identity and Etymology:
Asshurim is not related to Assyria or the Assyrians, but may possibly be identified with Syrians[2]. The Targum understood the Asshurim as dwellers in encampments[4], and a tribe A’shur appears on two Minæan inscriptions[4].
Textual Significance:
The three sons of Dedan are not found in the matching genealogical clan list in 1 Chronicles 1:32–33, perhaps reflecting shifts in population or a changing political situation by the time of the Chronicler[2]. Their obscurity was used by the biblical author(s) who wished to contrast starkly the importance of the descendants of Isaac, and even those of Ishmael, with the children of this secondary wife[2].
[1] David Mandel, in The Ultimate Who’s Who in the Bible (Alachua, FL: Bridge-Logos, 2007), 69.
[2] Victor H. Matthews, “Asshurim,” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 1:500.
[3] Walter A. Elwell and Barry J. Beitzel, “Asshurim,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1:218.
[4] James Hastings et al., in Dictionary of the Bible (New York: Charles Scribner’s Sons, 1909), 59.
Here are the biblical references for Letushim:
Genealogical References:
Letushim was the son of Dedan and a descendant of Abraham and Keturah[1], whom Abraham married after Sarah’s death. His brothers were Asshurim and Leummim[1], making him one of three sons in Dedan’s line.
Tribal Identity:
The plural form Letushim likely refers to a tribe founded by Dedan’s son[2]. The Letushim represent the descendants of Letushim in the line of Abraham[3].
Geographic Settlement:
Some scholars suggest that the Letushites eventually settled in northern Arabia[2][4], placing them within the broader Arabian context of Abraham’s descendants through Keturah.
Historical Obscurity:
Like other descendants of Keturah, Letushim receives minimal biblical attention beyond his genealogical listing in Genesis 25:3, reflecting the biblical authors’ focus on the more prominent lines of Abraham through Isaac and Ishmael.
[1] David Mandel, in The Ultimate Who’s Who in the Bible (Alachua, FL: Bridge-Logos, 2007), 410.
[2] Walter A. Elwell and Barry J. Beitzel, “Letushim,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1326.
[3] Jeremy Thompson, ed., Lists of Biblical People, Places, Things, and Events (Bellingham, WA: Faithlife, 2020). [See here.]
[4] Walter A. Elwell and Philip Wesley Comfort, in Tyndale Bible Dictionary (Wheaton, IL: Tyndale House Publishers, 2001), 811.
Here are the biblical references for Leummim:
Genealogical References:
Leummim was the son of Dedan and a descendant of Abraham and Keturah, whom Abraham married after Sarah died.[1] His brothers were Asshurim and Letushim.[1]
Tribal Identity and Etymology:
The tribal name means “peoples”[2] and derives from the name of their forefather, Leum.[3] Also called the Leummites, they comprised the descendants of Leummim, who was a son of Dedan and a descendant of Abraham by Keturah.[4]
Historical Obscurity:
The Leummim represent an obscure Arabian tribe listed with the Asshurim and Letushim as descendants of Abraham and Keturah through Dedan.[5] They were probably an Arabian tribe about which we know nothing.[2] Notably, they do not appear in the parallel passage in 1 Chronicles 1:32,[2] suggesting they may have faded from prominence or were omitted by later biblical authors.
[1] David Mandel, in The Ultimate Who’s Who in the Bible (Alachua, FL: Bridge-Logos, 2007), 410–411.
[2] Chad Brand et al., eds., “Leummim or Leumonites,” in Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 1028.
[3] Tremper Longman III, Peter Enns, and Mark Strauss, eds., in The Baker Illustrated Bible Dictionary (Grand Rapids, MI: Baker Books, 2013), 1049.
[4] John D. Barry et al., eds., “Leummites,” in The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). [See here.]
[5] Geoffrey W. Bromiley, ed., “Leummim,” in The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 3:108.
Great-grandsons through Midian:
Ephah, Epher, Hanoch, Abida, and Eldaah (Gen 25:1–4) (Genesis 25:5; 1 Chronicles 1:33)
These descendants settled to the east and the south of the Israelites, along what was commonly known as the “incense route” through west Arabia[3], and they were merchants and shepherds[2].
[1] James G. Murphy, A Critical and Exegetical Commentary on the Book of Genesis (Edinburgh: T&T Clark, 1863), 407.
[2] Walter A. Elwell and Barry J. Beitzel, “Keturah,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1262.
[3] Lisa W. Davison, “Keturah,” in Eerdmans Dictionary of the Bible, ed. David Noel Freedman, Allen C. Myers, and Astrid B. Beck (Grand Rapids, MI: W.B. Eerdmans, 2000), 765.
Here are the biblical references for Ephah:
Genealogical References:
Ephah was one of the sons of Midian and a descendant of Abraham through his wife Keturah[1], appearing in Genesis 25:4 and 1 Chronicles 1:33. He served as the eponymous ancestor of the Ephahites, an Arabian tribe[2].
Etymology and Meaning:
The name Ephah derives from Hebrew meaning “darkness”[1].
Commercial and Trade Significance:
Ephah represents an Arabian tribal group whose precise identity remains uncertain, though this tribe appears in Isaiah 60:6 engaged in transporting gold and frankincense from Sheba[3]. The prophet Isaiah envisions a time when wealth will flow to Israel from these regions, mentioning “young camels of Midian and Ephah”[1] as indicators of great prosperity.
Historical Identification:
Some scholars identify Ephah with the Khayappa Arabs known from the time of Tiglath-pileser III and Sargon[3], placing them within the broader network of Arabian trading peoples connected to Abraham’s descendants through Keturah.
Other Biblical Figures Named Ephah:
The name also appears for one of Caleb’s concubines who bore him Haran, Moza, and Gazaz[1], and one of six sons of Jahdai and a leader in the tribe of Judah[1].
[1] Paul Douglas Gardner, in New International Encyclopedia of Bible Characters: The Complete Who’s Who in the Bible (Grand Rapids, MI: Zondervan Publishing House, 2001), 165.
[2] Richard R. Losch, in All the People in the Bible: An A–Z Guide to the Saints, Scoundrels, and Other Characters in Scripture (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2008), 489.
[3] John A. Selbie, “EPHAH,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings et al. (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 1:713.
Here are the biblical references for Epher:
Genealogical References:
Epher was the second of the sons of Midian, appearing in Genesis 25:4 and 1 Chronicles 1:33, and recorded as one of the descendants of Abraham by his wife Keturah.[1]
Etymology:
The name Epher derives from Hebrew meaning “a [deer] calf.”[1]
Geographic and Historical Identity:
Scholars have made precarious attempts to identify this Epher with ‘Ofr in Arabia or with Appar-u mentioned in Assurbanipal’s Inscriptions, though these identifications remain uncertain.[1]
Other Biblical Figures Named Epher:
The name also appears for one of the sons of Ezrah, a branch of the family of Judah.[1] Additionally, Epher was the first of a group of five heads of fathers’ houses belonging to the half tribe of Manasseh, who dwelt in the land between Bashan and Mount Hermon.[1]
[1] Herbert Edward Ryle, “EPHER,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, ed. James Hastings et al. (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 1:713.
Here are the biblical references for Hanoch:
Genealogical References:
Hanoch was a son of Midian and a descendant of Abraham by Keturah[1], appearing in Genesis 25:4 and 1 Chronicles 1:33[1].
Etymology:
The name Hanoch means “dedicated”[1], though alternative meanings include “initiation” or “dedication”[2].
Tribal Identity:
Hanoch served as an ancestral head of a clan of Midian[2], establishing a tribal lineage among Abraham’s descendants through Keturah.
Other Biblical Figures Named Hanoch:
The name also appears for the eldest son of Reuben, whose descendants were known as Hanochites[2].
[1] Ronald F. Youngblood, F. F. Bruce, and R. K. Harrison, Thomas Nelson Publishers, eds., in Nelson’s New Illustrated Bible Dictionary (Nashville, TN: Thomas Nelson, Inc., 1995). [See here, here, here.]
[2] James Orr et al., eds., “Hanoch, Hanochites,” in The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 1336.
Here are the biblical references for Abida:
Genealogical References:
Abida (also called Abidah in Genesis 25:4) was the son of Midian and a descendant of Abraham by Keturah[1], appearing in 1 Chronicles 1:33.
Etymology:
The name Abida means “Knowing”[2].
Geographic Settlement and Tribal Identity:
Abida belonged to semi-nomadic tribes that occupied territory east of the Dead Sea, beyond the Moabites[1]. He represents one of the Arabian tribal groups descended from Abraham’s marriage to Keturah after Sarah’s death.
Theological Significance:
Abida’s lineage exemplified the fulfillment of God’s promise to Abraham that his descendants would be “as the stars of heaven for multitude” and “as the sand upon the seashore innumerable”[1]—a promise extending beyond Isaac and Israel to encompass the broader Arabian peoples.
Abida appears in biblical genealogies as a descendant of Abraham and Keturah[3], though like many of Keturah’s descendants, he receives minimal narrative attention in Scripture beyond his genealogical placement.
[1] D. Wells, Wells Bible Atlas, ATLA Monograph Preservation Program (WORDsearch, 1915), 43.
[2] Pamela L. McQuade and Paul Kent, Quicknotes Dictionary of Bible Names (Uhrichsville, OH: Barbour Books, 2014). [See here.]
[3] Jeremy Thompson, ed., Lists of Biblical People, Places, Things, and Events (Bellingham, WA: Faithlife, 2020). [See here.]
Here are the biblical references for Eldaah:
Genealogical References:
Eldaah was one of the sons of Midian and thus a descendant of Abraham through his wife Keturah, appearing in Genesis 25:4 and 1 Chronicles 1:33.[1]
Tribal Identity:
Eldaah served as an ancestral head of a clan within the Midianite confederation, representing one of Abraham’s Arabian descendants through Keturah.
Historical Obscurity:
Like other descendants of Keturah, Eldaah receives minimal biblical attention beyond his genealogical listing, reflecting the biblical authors’ primary focus on the lineages of Isaac and Ishmael rather than the children of Abraham’s later marriage.
[1] Tremper Longman III, Peter Enns, and Mark Strauss, eds., in The Baker Illustrated Bible Dictionary (Grand Rapids, MI: Baker Books, 2013), 488.
The search results mention daughters of Ishmael but provide limited information about daughters of Keturah’s line. Here’s what is documented:
Ishmael’s Daughters:
Ishmael fathered two daughters during his 137 years: Mahalath and Basemath[1] (Genesis 28:9; 36:3). These daughters married Esau, creating intermarriage between the Edomites and Ishmaelites[2]. This intermarriage further strengthened the two nations descended from Abraham’s outcast sons[2].
Keturah’s Daughters:
The search results do not identify any daughters born to Keturah. The genealogical records focus exclusively on her six sons and their male descendants.
It’s worth noting that while the genealogy of Ishmael’s sons is explicitly named, mention of his daughters Mahalath and Basemath appears only in connection with their marriages to Esau[2], suggesting that biblical genealogies typically prioritized male lineages while recording women primarily through their marriage connections. The same pattern appears to hold for Keturah’s line—the biblical text preserves no named daughters, only the sons and their descendants through whom tribal identities were established.
[1] Robert D. Bergen, “Genesis,” in CSB Study Bible: Notes, ed. Edwin A. Blum and Trevin Wax (Nashville, TN: Holman Bible Publishers, 2017), 47.
[2] K. A. Mathews, Genesis 11:27–50:26, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 1b:359.
Ishmael fathered twelve sons who each became a tribal chieftain: Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah.[1]
Here are the tribal connections documented in the search results:
Nebaioth — The Nabataeans, who took possession of Idumaea in the 4th century B.C. and constructed the monuments of Petra, were the posterity of Nebaioth, Ishmael’s eldest son.[2]
Kedar — Assyrian and Babylonian inscriptions of the first millennium BC frequently reference the tribe of Kedar, and the Kedarites were the nomadic desert power par excellence through the Assyrian, Babylonian, and Persian periods.[3] The black tents of Kedar were pitched in the heart of the Arabian desert, and from their abundant flocks they supplied the marts of Tyre.[2]
Jetur and Naphish — The descendants of Jetur and Naphish disputed with the Israelites possession of the country east of the Jordan, and the former gave their name to a small province south of Damascus.[2]
Tema — The district of Tema lay south of Edom, and is referred to by both Job and Isaiah.[2]
Dumah — Dumah has left his name to a small province of Arabia.[2]
The remaining sons (Adbeel, Mibsam, Mishma, Massa, and Hadad) are listed in the genealogy but lack specific tribal identifications in the search results provided.
[1] Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 169.
[2] John M’Clintock and James Strong, “Ish′maël,” in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (New York: Harper & Brothers, Publishers, 1891), 4:684.
[3] Evelyne A. Reisacher et al., Toward Respectful Understanding and Witness among Muslims: Essays in Honor of J. Dudley Woodberry (Pasadena, CA: William Carey Library, 2012), 56.
Here’s the expanded list of Ishmael’s twelve sons with tribal connections and verse references:
Nebaioth — The firstborn of Ishmael[1] (Gen 25:13; 1 Chr 1:29). From him came the Nabateans, who built the famous cities of Petra and Teman, mentioned in Isaiah 60:7[1].
Based on the search results provided, here are the verse references that mention Nebaioth:
Nebaioth appears in Genesis 25:13 as the firstborn of Ishmael, and is again listed in 1 Chronicles 1:29 as Ishmael’s firstborn son.
Genesis 28:9 identifies Nebaioth as the brother of Mahalath, Ishmael’s daughter who married Esau, while Genesis 36:3 similarly references Nebaioth as the brother of Basemath, another daughter of Ishmael who also married Esau.
Isaiah 60:7 contains a prophetic reference to Nebaioth, stating that “The rams of Nebaioth will minister to you; They will go up with acceptance on My altar”, connecting the tribe to future worship offerings.
These five verses represent the biblical references to Nebaioth that appeared in the search results. However, I cannot confirm whether these constitute an exhaustive list of all Scripture passages mentioning Nebaioth, as a complete concordance search would be required to verify that no other references exist elsewhere in Scripture.
Kedar — Located in Northwest Arabia, also mentioned in Psalm 120:5 and in Isaiah 21:16–17, 42:11, and 60:7 (the latter being the only other passage where the first two sons are named together); and in Jeremiah 2:10 and 49:28–33; and also in Ezekiel 27:21[1].
Here are the biblical references that mention Kedar:
Genealogical References:
Kedar appears in Genesis 25:13 as the second son of Ishmael, and is again listed in 1 Chronicles 1:29 in the genealogy of Ishmael’s sons.
Poetic and Prophetic References:
Psalm 120:5 references “the tents of Kedar” as a place of sojourning. Song of Solomon 1:5 compares darkness to “the tents of Kedar”.
Isaiah 21:16–17 contains a prophecy stating that “in a year, as a hired man would count it, all the splendor of Kedar will terminate” and that “the remainder of the number of bowmen, the mighty men of the sons of Kedar, will be few”. Isaiah 42:11 mentions the settlements where Kedar inhabits. Isaiah 60:7 prophesies that “all the flocks of Kedar will be gathered together to you”.
Jeremiah 2:10 references Kedar as a distant people to observe. Jeremiah 49:28–29 contains a prophecy against Kedar and Hazor, commanding to “arise, go up to Kedar and devastate the men of the east,” describing how “they will take away their tents and their flocks”.
Ezekiel 27:21 identifies the princes of Kedar as customers of Tyre for lambs, rams, and goats.
Adbeel — Located in Northern Arabia, identified with the tribe of Idibaʾil or Idibiʾli[1] (Gen 25:13; 1 Chr 1:29).
Based on the search results provided, Adbeel appears in only two biblical references:
Genesis 25:13 lists Adbeel as one of Ishmael’s sons, and 1 Chronicles 1:29 repeats this genealogical listing of Adbeel among Ishmael’s sons.
Unlike Kedar or Nebaioth, Adbeel does not appear to have any other biblical references beyond these two genealogical passages. The search results do not contain any prophetic, poetic, or historical mentions of Adbeel or the tribe descended from him elsewhere in Scripture.
Mibsam — Mentioned also in I Chronicles 4:25[1] (Gen 25:13; 1 Chr 1:29).
Based on the search results, here are the biblical references that mention Mibsam:
Genealogical References:
Mibsam appears as one of Ishmael’s sons and founder of a tribe bearing his name in Genesis 25:13 and 1 Chronicles 1:29[1].
Secondary Reference:
A person named Mibsam also appears as a grandson or great-grandson of Simeon in 1 Chronicles 4:25[2]. This Mibsam was the father of Mishma[3].
Unlike Kedar or Nebaioth, Mibsam does not appear in any prophetic or poetic passages beyond these genealogical listings. The search results contain no historical, prophetic, or narrative references to the Mibsamite tribe itself—only the identification of the individual as Ishmael’s son and the naming of a descendant of Simeon by the same name.
[1] Walter A. Elwell and Barry J. Beitzel, “Mibsam,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1450.
[2] J. D. Douglas and Merrill Chapin Tenney, in New International Bible Dictionary (Grand Rapids, MI: Zondervan, 1987), 646.
[3] Geoffrey W. Bromiley, ed., “Mibsam,” in The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 3:343.
Mishma — Located northeast of Medina, and also mentioned in I Chronicles 4:25[1] (Gen 25:14; 1 Chr 1:30).
Based on the search results, here are the biblical references that mention Mishma:
Genealogical References:
Mishma was the fifth of Ishmael’s twelve sons[1], appearing in Genesis 25:14 and 1 Chronicles 1:30[2].
Secondary Reference:
A descendant of Simeon also bore the name Mishma, appearing in 1 Chronicles 4:25–26[1].
Additional Connection:
A person named Zaccur is identified as a descendant of Mishma[3], though the specific verse reference for this genealogical connection is not provided in the search results.
Like Adbeel and Mibsam, Mishma does not appear in any prophetic, poetic, or narrative passages beyond these genealogical listings. The search results contain no historical or prophetic references to the Mishmaite tribe itself—only the identification of the individual as Ishmael’s son and references to his descendants within the genealogical records.
[1] Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, in Harper’s Bible Dictionary (San Francisco: Harper & Row, 1985), 642.
[2] James Orr et al., eds., “Mishma,” in The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 2066.
[3] Jeremy Thompson, ed., Lists of Biblical People, Places, Things, and Events (Bellingham, WA: Faithlife, 2020). [See here.]
Dumah — Has left his name to a small province of Arabia[2] (Gen 25:14; 1 Chr 1:30).
Based on the search results, here are the biblical references that mention Dumah:
Genealogical References:
Dumah appears as the sixth son of Ishmael in Genesis 25:14 and 1 Chronicles 1:30[1].
Prophetic Reference:
Isaiah proclaimed an oracle against Dumah in Isaiah 21:11[2]. This oracle against the town relates to the Kedarite tribal confederacy[3].
Additional Biblical Location:
A city named Dumah also appears as part of the tribe of Judah in Joshua 15:52[2], though this reference apparently belongs to a different location[3] than the Arabian settlement associated with Ishmael’s son.
Historical Context:
While not strictly biblical references, royal Assyrian and Babylonian inscriptions from the 7th and 6th centuries refer to the destruction of the Adummatu, which may be a reference to the descendants of Dumah[1].
Unlike Kedar or Nebaioth, Dumah receives limited direct biblical attention beyond the genealogical listing and the single prophetic oracle in Isaiah.
[1] Moisés Silva and Merrill Chapin Tenney, in The Zondervan Encyclopedia of the Bible, D-G (Grand Rapids, MI: The Zondervan Corporation, 2009), 189.
[2] Chad Brand et al., eds., “Dumah,” in Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), 444.
[3] Juris Zarins, “Dumah (Person),” in The Anchor Yale Bible Dictionary, ed. David Noel Freedman (New York: Doubleday, 1992), 2:239.
Massa — (Gen 25:14; 1 Chr 1:30).
Based on the search results, here are the biblical references that mention Massa:
Genealogical References:
Massa is listed in Genesis 25:14 and 1 Chronicles 1:30 as the seventh son of Ishmael.[1]
Wisdom Literature References:
The name may appear in Proverbs 31:1, though translations differ on whether massaʾ here refers to the region or means “oracle”.[1] According to the RSV, King Lemuel (Prov 31:1) may have belonged to this Arabic tribe, and Agur (Prov 30:1) may also have been associated with Massa.[2] Massa forms part of the titles of Proverbs 30:1 and 31:1, where it can be translated as “the burden” or “the oracle”—terminology frequently used in prophetic passages announcing God’s judgment—suggesting these superscriptions may refer to the people of northwestern Arabia.[3]
Historical References:
The descendants of Massa inhabited a region in northern Arabia and were among the nations that paid tribute to the 8th-century Assyrian emperor Tiglath-pileser III.[1]
Unlike Kedar or Nebaioth, Massa receives relatively limited direct biblical attention, appearing primarily in genealogical listings and possibly in the superscriptions of Proverbs.
[1] Jennifer L. Koosed, “Massa,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 3:834.
[2] Charles F. Pfeiffer, Howard Frederic Vos, and John Rea, in The Wycliffe Bible Encyclopedia (Moody Press, 1975). [See here.]
[3] Walter A. Elwell and Barry J. Beitzel, “Massa,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1415.
Hadad — (Gen 25:15; 1 Chr 1:30).
Based on the search results, here are the biblical references for Hadad:
Hadad as Son of Ishmael:
Hadad appears as a son of Ishmael and grandson of Abraham in Genesis 25:15 and 1 Chronicles 1:30[1], though some Hebrew manuscripts and older editions render the name as “Hadar.”[1]
Hadad as Edomite Kings:
One Hadad was the son of Bedad and a king of Edom who defeated Midian, with his capital at Avith[1], appearing in Genesis 36:35–36 and 1 Chronicles 1:46–47.[1]
Another Edomite king named Hadad (appearing as “Hadar” in most Hebrew manuscripts) ruled from the city of Pau and was married to Mehetabel, daughter of Matred, referenced in Genesis 36:39 and 1 Chronicles 1:50–51.[1]
Hadad as Adversary of Solomon:
An Edomite prince named Hadad became an adversary of Solomon, appearing in 1 Kings 11:14–22 and 25.[1] After Joab defeated the Edomites, the young Hadad was taken to Egypt, where Pharaoh granted him hospitality and married him to his wife’s sister; after David’s death, Hadad returned to Edom and attempted to incite rebellion against Solomon.[1]
[1] Moisés Silva and Merrill Chapin Tenney, in The Zondervan Encyclopedia of the Bible, H-L (Grand Rapids, MI: The Zondervan Corporation, 2009), 9.
Tema — Ninth of the twelve sons of Ishmael (Gen 25:15; 1 Chr 1:30), a city known for its trading caravans (Job 6:19) and associated with DEDAN and the Sabeans (Job 6:19), Tema has been firmly identified with Taymaʾ in northern Arabia[3]. Two verses in the Major Prophets mention the city’s name (Isa 21:14; Jer 25:23)[4].
Here are the biblical references for Tema:
Genealogical References:
Tema was the ninth of the twelve sons of Ishmael[1], appearing in Genesis 25:15 and 1 Chronicles 1:30[1].
Wisdom Literature Reference:
In Job 6:19, the book compares caravans of Tema with travelers of Sheba, describing them as unable to find water in the desert[1].
Prophetic References:
Jeremiah lists the city along with Dedan and Buz among those nations who are to drink the cup of God’s wrath (25:15–29)[1]. In Isaiah 21:13–15, an oracle commands the inhabitants of Tema to bring water and bread to fugitives from battle[1].
Historical Context:
Tema has been firmly identified with Taymaʾ in northern Arabia and is known for its trading caravans, associated with Dedan and the Sabeans[1]. Occupation is evidenced archaeologically for the late 2nd millennium BCE and for the Neo-Assyrian, Babylonian, and Persian periods, mentioned in Tiglath-pileser III’s records around 733 BCE[1]. Tema flourished under the Babylonian Nabonidus, who occupied it around 552–542 BCE[1].
The biblical references to Tema appear to date from the 6th century BCE[1].
[1] John R. Bartlett, “Tema,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 5:492.
Jetur — Warred against Israel (1 Chron. 5:19); and Jetur is probably the Itureans (Luke 3:1), mountaineers of the Anti-Lebanon[5] (Gen 25:15; 1 Chr 1:31).
Here are the biblical references for Jetur:
Genealogical References:
Jetur was a son of Ishmael[1], appearing in Genesis 25:15 and 1 Chronicles 1:31[2]. He was a prince of one of the twelve Ishmaelite tribes[3].
Tribal Reference:
A people pertaining to Jetur is referenced in 1 Chronicles 5:19[1], indicating that a tribe descended from him bore his name.
Unlike more prominent Ishmaelite descendants such as Kedar or Nebaioth, Jetur receives minimal biblical attention beyond these genealogical listings and the single mention of his tribal descendants in the Chronicles passage.
[1] James Swanson, in Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament) (Oak Harbor: Logos Research Systems, Inc., 1997). [See here, here.]
[2] James Swanson and Orville Nave, New Nave’s Topical Bible (Oak Harbor: Logos Research Systems, 1994). [See here.]
[3] John D. Barry et al., eds., “Jetur, Son of Ishmael,” in The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). [See here.]
Naphish — Warred against Israel (1 Chron. 5:19)[5] (Gen 25:15; 1 Chr 1:31).
Here are the biblical references for Naphish:
Genealogical References:
Naphish was the eleventh of Ishmael’s twelve sons, appearing in Genesis 25:15 and 1 Chronicles 1:31[1].
Tribal and Military References:
A tribe descended from Naphish later engaged in warfare against the Israelite tribes living east of the Jordan, as recorded in 1 Chronicles 5:19[1].
Historical Context:
Naphish is identified as one of Ishmael’s descendants, and the region occupied by the Naphish people is referenced in a seventh-century letter to the Assyrian king Ashurbanipal[2]. The Naphish occupied a region northeast of the Jordan[3], placing them among the Arabian tribal groups that interacted with Israel’s eastern settlements.
Like several other Ishmaelite descendants, Naphish receives limited biblical attention beyond genealogical records and the single military encounter documented in Chronicles.
[1] Walter A. Elwell and Barry J. Beitzel, “Naphish,” in Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 2:1524.
[2] Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament (Downers Grove, IL: InterVarsity Press, 2000). [See here.]
[3] John D. Barry et al., eds., “Naphish,” in The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016). [See here.]
Kedemah — (Gen 25:15; 1 Chr 1:31).
Here are the biblical references for Kedemah:
Genealogical References:
Kedemah was a son of Ishmael, appearing in Genesis 25:15 and 1 Chronicles 1:31.[1]
Tribal Identity:
The clan descended from Kedemah has not been identified.[1] However, Kedemah (meaning “the East”) may connect with the Beni Kedem or children of the East, a special Arab tribe mentioned in Judges 6:3, 33 and 7:12.[2]
Textual Considerations:
Scholars have debated the textual accuracy of Kedemah’s name. One scholar proposed that in both Genesis 25:15 and 1 Chronicles 1:31, Kedemah may be a scribal error for Nodab (which appears in 1 Chronicles 5:19), noting that “Kedemah” meaning “eastward” is an unusual name, and that certain Hebrew letters could be easily confused in copying.[1] However, ancient Greek translations (the LXX and Lucian) do not support this proposed correction.[1]
Like several other Ishmaelite descendants, Kedemah appears only in genealogical records with minimal additional biblical attention.
[1] James Hastings et al., eds., “KEDEMAH,” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology (New York; Edinburgh: Charles Scribner’s Sons; T. & T. Clark, 1911–1912), 2:833.
[2] Henry Alford, The Book of Genesis and Part of the Book of Exodus (London: Strahan & Co., 1872), 113.
[1] Arnold G. Fruchtenbaum, Ariel’s Bible Commentary: The Book of Genesis (San Antonio, TX: Ariel Ministries, 2008), 395–396.
[2] John M’Clintock and James Strong, “Ish′maël,” in Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (New York: Harper & Brothers, Publishers, 1891), 4:684.
[3] John R. Bartlett, “Tema,” in The New Interpreter’s Dictionary of the Bible, ed. Katharine Doob Sakenfeld (Nashville, TN: Abingdon Press, 2006–2009), 5:492.
[4] Zdravko Stefanovic, “Tema,” in The Lexham Bible Dictionary, ed. John D. Barry et al. (Bellingham, WA: Lexham Press, 2016). [See here.]
[5] G. Henton Davies, “Genesis,” in Genesis–Exodus, ed. Clifton J. Allen, Broadman Bible Commentary (Broadman Press, 1969), 207.
