the Week of Proper 26 / Ordinary 31
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Genesis 25:3
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Jokshan fathered Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Jokshan was the father of Sheba and Dedan. Dedan's descendants were the people of Assyria, Letush, and Leum.
Jokshan became the father of Sheba and Dedan. The descendants of Dedan were the Asshurites, Letushites, and Leummites.
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim and Leummim.
Jokshan became the father of Sheba, and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
Jokshan was the father of Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
Also Jexan gendride Saba and Dadan. Forsothe the sones of Dadan weren Asurym, and Lathusym, and Laomym.
And Jokshan hath begotten Sheba and Dedan; and the sons of Dedan were Asshurim, and Letushim, and Leummim;
Jokshan was the father of Sheba and Dedan. And the sons of Dedan were the Asshurites, the Letushites, and the Leummites.
Later, Jokshan became the father of Sheba and Dedan, and when Dedan grew up, he had three sons: Asshurim, Letushim, and Leummim.
Yokshan fathered Sh'va and D'dan. The sons of D'dan were Ashurim, L'tushim and L'umim.
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
And Jokshan became the father of Sheba and Dedan. And from Dedan came the Asshurim and Letushim and Leummim.
Iocsan begat Seba and Dedan, and the sonnes of Dedan were Assurim, and Letusim, and Leummim.
And Jokshan begot Sheba and Dedan; and the sons of Dedan were the Asshurim, and the Letushim, and the Leummim.
And Jokshan begot Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
And Iokshan begat Sheba, and Dedan. And the sonnes of Dedan were Asshurim, and Letushim, and Leummim.
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Jokshan became the father of Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
Jokshan was the father of Sheba and Dedan. The sons of Dedan were Asshurim, Letushim, and Leummim.
And, Yokshan, begat Sheba and Dedan, - and, the sons of Dedan, were Asshurim and Letushim, and Leummim.
And Iokshan begate Sheba, and Dedan: And the sonnes of Dedan were Asshurim, and Letushim, and Leummim.
And Jokshan begot Sheba and Daran. And the sons of Daran were Asshurim, Letushim, and Ammim.
Jokshan was the father of Sheba and Dedan, and the descendants of Dedan were the Asshurim, the Letushim, and the Leummim.
Jecsan also begot Saba, and Dadan. The children of Dadan were Assurim, and Latusim, and Loomim.
Jokshan was the father of Sheba and Dedan. The sons of Dedan were Asshu'rim, Letu'shim, and Le-um'mim.
And Jezan begot Saba and Dedan. And the sons of Dedan were the Assurians and the Latusians, and Laomim.
And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.
Jokshan fathered Sheba and Dedan. Dedan’s sons were the Asshurim, Letushim, and Leummim.
Yokshan became the father of Sheva, and Dedan. The sons of Dedan were Ashshurim, Letushim, and Le'ummim.
And Jokshan fathered Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim.
And Jokshan fathered Sheba and Dedan. And the sons of Dedan were Asshurim, and Letushim and Leummim.
Iaksan begat Seba and Dedan. The children of Dedan were Assurim, Latusim, and Leumim.
Jokshan had Sheba and Dedan. Dedan's descendants were the Asshurim, the Letushim, and the Leummim.
Jokshan fathered Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim.
Jokshan begot Sheba and Dedan. And the sons of Dedan were Asshurim, Letushim, and Leummim.
Jokshan was the father of Sheba and Dedan. Dedan's descendants were the Asshurites, Letushites, and Leummites.
Jokshan became the father of Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim.
Now Jokshan was the father of Sheba and Dedan. And the sons of Dedan were Asshurim and Letushim and Leummim.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am cir, 2180, bc cir, 1824
Sheba: 1 Kings 10:1, Job 6:19, Psalms 72:10
Dedan: Jeremiah 25:23, Jeremiah 49:8, Ezekiel 25:13, Ezekiel 27:20
Asshurim: 2 Samuel 2:9, Ezekiel 27:6
Reciprocal: Genesis 10:28 - General 2 Chronicles 9:1 - Sheba Job 1:15 - Sabeans Psalms 83:8 - Assur Isaiah 21:13 - O ye Isaiah 60:6 - all Ezekiel 27:15 - Dedan Ezekiel 27:23 - Sheba
Cross-References
and made him king of Gilead, Asher, Jezreel, Ephraim, Benjamin, and all Israel.
The queen of Sheba heard about Solomon, so she came to test him with hard questions.
Traders from Tema search for it. Travelers from Sheba hope to find it.
May the kings of Tarshish and all the faraway lands by the sea bring gifts to him. May the kings of Sheba and Seba bring their tribute to him.
I made the people of Dedan, Tema, and Buz drink from the cup. I made all those who cut their hair at their temples drink from the cup.
You people living in Dedan, run away and hide, because I will punish Esau for the bad things he did.
So the Lord God says: "I will punish Edom. I will destroy the people and the animals in Edom. I will destroy the whole country of Edom, all the way from Teman to Dedan. The Edomites will be killed in battle.
They used oak trees from Bashan to make your oars. They used pine trees from Cyprus to make the cabin on your deck. They decorated that shelter with ivory.
Dedan provided good business and traded with you for saddle blankets and riding horses.
Gill's Notes on the Bible
And Jokshan begat Sheba and Dedan,.... Bochart o is of opinion, that the posterity of this Sheba are the same with the Sabeans who inhabited at the entrance of Arabia Felix, not far from the Nabathaeans; and who, by Strabo p, are mentioned together as near to Syria, and used to make excursions on their neighbours; and not without some colour of reason thought to be the same that plundered Job of his cattle, Job 1:15. From Dedan came the Dedanim or Dedanites, spoken of with the Arabians in Isaiah 21:13; Junius thinks Adada in Palmyrene of Syria had its name from this man, and in which country is the mountain Aladan or Alladadan. Bochart q more probably takes Dedan, a city in Idumea, to derive its name from him. There is a village called Adedi in the country of the Cassanites, a people of Arabia Felix, which Ptolemy r makes mention of, and seems to have some appearance of this man's name:
and the sons of Dedan were Asshurim, and Letushim, and Leummim; these names being plural are thought not to be proper names of men, but appellatives, descriptive of their places of abode, or of their business: hence the Targum of Onkelos represents them as such that dwelt in camps, in tents, and in islands; and the Targums of Jonathan and Jerusalem call them merchants, artificers and heads of the people: however, Cleodemus s the Heathen historian is wrong in deriving Assyria from Asshurim, whom he calls Ashur; since Assyria and Assyrians are so called from Ashur, the son of Shem, Genesis 10:22.
o Phaleg. l. 2. c. 9. col. 227. p Geograph. l. 16. p. 536. q Phaleg. l. 4. c. 6. col. 219. r Ut supra. (Geograph. l. 6. c. 7.) s Apud Euseb. ut supra. (Praepar. Evangel. 9. c. 20. p. 432.)
Barnes' Notes on the Bible
- The Death of Abraham
1. ק××Ö¼×¨× qetÌ£uÌraÌh, âQeturah, incense.â
2. ×××¨× zıÌmraÌn, âZimran, celebrated in song.â ×קש×× yaÌqshaÌn, âJoqshan, fowler.â ××× medaÌn, âMedan, judge.â ×××× mıÌdyaÌn, âMidian, one who measures.â ×××ק yıÌshbaÌq, âJishbaq, he leaves.â ש××Ö¼× shuÌach, âShuach, pit.â
3. ×××ּש×× letÌ£uÌshıÌym, âLetushim, hammered, sharpened.â ××××× le'umıÌym, âLeummim, peoples.â
4. ×¢××¤× âeÌypaÌh, ââEphah, darkness.â עפר âeÌper, ââEpher, dust.â ×××××¢ 'aÌbıÌydaÌâ, âAbidaâ, father of knowledge.â ××××¢× 'eldaÌâaÌh, âEldaâah, knowing?â
Another family is born to Abraham by Keturah, and portioned off, after which he dies and is buried.
Genesis 25:1-6
Added and took a wife. - According to the laws of Hebrew composition, this event may have taken place before that recorded in the close of the previous chapter. Of this law we have several examples in this very chapter. And there is nothing contrary to the customs of that period in adding wife to wife. We cannot say that Abraham was hindered from taking Keturah in the lifetime of Sarah by any moral feeling which would not also have hindered him from taking Hagar. It has been also noticed that Keturah is called a concubine, which is thought to imply that the proper wife was still living; and that Abraham was a very old man at the death of Sarah. But, on the other hand, it is to be remembered that these sons were in any case born after the birth of Isaac, and therefore after Abraham was renewed in vital powers. If this renewal of vigor remained after the birth of Isaac, it may have continued some time after the death of Sarah, whom he survived thirty-eight years. His abstinence from any concubine until Sarah gave him Hagar is against his taking any other during Sarahâs lifetime. His loneliness on the death of Sarah may have prompted him to seek a companion of his old age. And if this step was delayed until Isaac was married, and therefore separated from him, an additional motive would impel him in the same direction. He was not bound to raise this wife to the full rights of a proper wife, even though Sarah were dead. And six sons might be born to him twenty-five years before his death. And if Hagar and Ishmael were dismissed when he was about fifteen years old, so might Keturah when her youngest was twenty or twenty-five. We are not warranted, then, still less compelled, to place Abrahamâs second marriage before the death of Sarah, or even the marriage of Isaac. It seems to appear in the narrative in the order of time.
Genesis 25:2
The endeavors to ascertain the tribes that descended from these six sons of Keturah have not been very successful. Zimran has been compared with ÎαβÏαÌμ Zabram (Ptol. vi. 7, 5), situated west of Mecca on the Red Sea. Jokshan with the ÎαÏÏανιÍÏαι Kassanitai (Ptol. vi. 7, 6), and with the tribe Jakish among the Himyarites in South Arabia. Medan with ÎοδιαÌνα Modiana on the east coast of the Aelanitic Gulf. Midian is found in two localities west of the Aelanitic Gulf and east of the Salt Sea. Among the former, Moses afterward found refuge. The latter are probably east of Abrahamâs residence. Ishbak is compared with Shobek, a place in Idumaea. Shuah probably belongs to the same region. He may be the ancestor of Bildad the Shuhite Job 2:11. Of these, Midian alone appears to be ascertained. The others may have been absorbed in that congeries of tribes, the Arabs.
Genesis 25:3-4
Sheba, Dedan, and Asshurim are recurring names Genesis 10:7, Genesis 10:22, Genesis 10:28, describing other tribes of Arabs equally unknown. The three sons of Dedan may be traced in the tribe Asir of the south of Hejaz, the Beni Leits of Hejaz, and the Beni Lam of the borders of Mesopotamia. Of the sons of Midian, Epha is mentioned in Isaiah 60:6 along with Midian. Epher is compared with Beni Ghifar in Hejaz, Henok with Hanakye north of Medinah, Abida with the Abide, and Eldaah with the Wadaa. These conjectures of Burckhardt are chiefly useful in showing that similar names are still existing in the country. There are here six sons of Abraham, seven grandsons, and three great-grandsons, making sixteen descendants by Keturah. If there were any daughters, they are not noticed. It is not customary to mention females, unless they are connected with leading historical characters. These descendants of Abraham and Keturah are the third contribution of Palgites to the Joktanites, who constituted the original element of the Arabs, the descendants of Lot and Ishmael having preceded them. All these branches of the Arab nation are descended from Heber.
Genesis 25:5-6
Abraham makes Isaac his heir Genesis 24:36. He gives portions to the sons of the concubines during his lifetime, and sends them away to the East. Ishmael had been portioned off long before Genesis 21:14. The East is a general name for Arabia, which stretched away to the southeast and east of the point where Abraham resided in the south of Palestine. The northern part of Arabia, which lay due east of Palestine, was formerly more fertile and populous than now. The sons of Keturah were probably dismissed before they had any children. Their notable descendants, according to custom, are added here before they are dismissed from the main line of the narrative.
Genesis 25:7-11
The death of Abraham. His years were a hundred and seventy-five. He survived Sarah thirty-eight years, and Isaacâs marriage thirty-five. His grandfather lived a hundred and forty-eight years, his father two hundred and five, his son Isaac a hundred and eighty, and his grandson Jacob a hundred and forty-seven; so that his years were the full average of that period. âExpiredâ - breathed his last. âIn a happy old age,â in external and internal blessedness Genesis 15:15. âOld and fullâ - having attained to the standard length of life in his days, and being satisfied with this life, so that he was ready and willing to depart. âGathered to his peoplesâ Genesis 15:15. To be gathered is not to cease to exist, but to continue existing in another sphere. His peoples, the departed families, from whom he is descended, are still in being in another not less real world. This, and the like expression in the passage quoted, give the first fact in the history of the soul after death, as the burial is the first step in that of the body.
Genesis 25:9-10
Isaac and Ishmael, - in brotherly cooperation. Ishmael was the oldest son, dwelt in the presence of all his brethren, and had a special blessing. The sons of Keturah were far away in the East, very young, and had no particular blessing. Ishmael is therefore properly associated with Isaac in paying the last offices to their deceased father. The burying-place had been prepared before. Its purchase is here rehearsed with great precision as a testimony of the fact. This burial-ground is an earnest of the promised possession.
Genesis 25:11
This verse is an appendix to the history of Abraham, stating that the blessing of God, which he had enjoyed until his death, now descended upon his son Isaac, who abode at Beer-lahai-roi. The general name âGodâ is here employed, because the blessing of God denotes the material and temporal prosperity which had attended Abraham, in comparison with other men of his day. Of the spiritual and eternal blessings connected with Yahweh, the proper name of the Author of being and blessing, we shall hear in due time.
The section now completed contains the seventh of the documents commencing with the formula, âthese are the generations.â It begins in the eleventh chapter and ends in the twenty-fifth, and therefore contains a greater number of chapters and amount of matter than the whole of the preceding narrative. This is as it should be in a record of the ways of God with man. In the former sections, things anterior and external to man come out into the foreground; they lie at the basis of his being, his mental and moral birth. In the present section, things internal to man and flowing from him are brought into view. These are coincident with the growth of his spiritual nature. The latter are no less momentous than the former for the true and full development of his faculties and capacities.
In the former sections the absolute being of God is assumed; the beginning of the heavens and the earth asserted. The reconstruction of skies and land and the creation of a new series of plants and animals are recorded. This new creation is completed by the creating of man in the image of God and after his likeness. The placing of man in a garden of fruit trees prepared for his sustenance and gratification; the primeval command, with its first lessons in language, physics, ethics, and theology; the second lesson in speaking when the animals are named; and the separation of man into the male and the female, are followed by the institutions of wedlock and the Sabbath, the fountain-heads of sociality with man and God, the foreshadows of the second and first tables of the law. The fall of man in the second lesson of ethics; the sentence of the Judge, containing in its very bosom the intimation of mercy; the act of fratricide, followed by the general corruption of the whole race; the notices of Sheth, of calling on the name of Yahweh begun at the birth of Enosh, of Henok who walked with God, and of Noah who found grace in his sight; the flood sweeping away the corruption of man while saving righteous Noah; and the confusion of tongues, defeating the ambition of man, while preparing for the replenishing of the earth and the liberties of men - these complete the chain of prominent facts that are to be seen standing in the background of manâs history. These are all moments, potent elements in the memory of man, foundation-stones of his history and philosophy. They cannot be surmounted or ignored without absurdity or criminality.
In the section now completed the sacred writer descends from the general to the special, from the distant to the near, from the class to the individual. He dissects the soul of a man, and discloses to our view the whole process of the spiritual life from the newborn babe to the perfect man. Out of the womb of that restless selfish race, from whom nothing is willingly restrained which they have imagined to do, comes forth Abram, with all the lineaments of their moral image upon him. The Lord calls him to himself, his mercy, his blessing, and his service. He obeys the call. That is the moment of his new birth. The acceptance of the divine call is the tangible fact that evinces a new nature. Henceforth he is a disciple, having yet much to learn before he becomes a master, in the school of heaven. From this time forward the spiritual predominates in Abram; very little of the carnal appears.
Two sides of his mental character present themselves in alternate passages, which may be called the physical and the metaphysical, or the things of the body and the things of the soul. In the former only the carnal or old corrupt nature sometimes appears; in the latter, the new nature advances from stage to stage of spiritual growth unto perfection. His entrance into the land of promise is followed by his descent into Egypt, his generous forbearance in parting with Lot, his valorous conduct in rescuing him, and his dignified demeanor toward Melkizedec and the king of Sodom. The second stage of its spiritual development now presents itself to our view; on receiving the promise, Fear not, Abram: I am thy shield, thy exceeding great reward, he believes in the Lord, who counts it to him for righteousness, and enters into covenant with him. This is the first fruit of the new birth, and it is followed by the birth of Ishmael. On hearing the authoritative announcement, I am God Almighty; walk before me and be perfect, he performs the first act of that obedience which is the keystone of repentance, by receiving the sign of covenant, and proceeds to the high functions of holding communion and making intercession with God. These spiritual acts are followed by the destruction of the cities of the Jordan vale, with the preservation of Lot, the sojourning in Gerar, the birth of Isaac, and the league with Abimelek. The last great act of the spiritual life of Abraham is the surrender of his only son to the will of God, and this again is followed by the death and burial of Sarah, the marriage of Isaac, and the second marriage of Abraham.
It is manifest that every movement in the physical and ethical history of Abraham is fraught with instruction of the deepest interest for the heirs of immortality. The leading points in spiritual experience are here laid before us. The susceptibilities and activities of a soul born of the Spirit are unfolded to our view. These are lessons for eternity. Every descendant of Abraham, every collateral branch of his family, every contemporary eye or ear-witness, might have profited in the things of eternity by all this precious treasury of spiritual knowledge. Many of the Gentiles still had, and all might have had, a knowledge of the covenant with Noah, and a share in its promised blessings. This would not have precluded, but only promoted, the mission of Abraham to be the father of the seed in whom all the families of man should effectually be blessed. And in the meantime it would have caused to be circulated to the ends of the earth that new revelation of spiritual experience which was displayed in the life of Abraham for the perfecting of the saints.
Clarke's Notes on the Bible
Verse Genesis 25:3. Sheba — From whom sprang the Sabeans, who robbed Job of his cattle. See Bochart and Calmet.
Asshurim, and Letushim, and Leummim. — We know not who these were, but as each name is plural they must have been tribes or families, and not individuals. Onkelos interprets these words of persons dwelling in camps, tents, and islands; and Jonathan ben Uzziel calls them merchants, artificers, and heads or chiefs of people.
