Gen 25:2 | KD | STEP | Abraham’s Marriage to Keturah is generally supposed to have taken place after Sarah’s death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah’s death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah’s sons would not have been more than twenty-five or thirty years old at Abraham’s death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father’s house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in , and , necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek , a place in the Edomitish country first mentioned by Abulfeda ; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr . 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan , a city five days’ journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim , , are called Medanim in Gen 37:36.

‏ Genesis 25:2

Abraham’s Marriage to Keturah is generally supposed to have taken place after Sarah’s death, and his power to beget six sons at so advanced an age is attributed to the fact, that the Almighty had endowed him with new vital and reproductive energy for begetting the son of the promise. But there is no firm ground for this assumption; as it is not stated anywhere, that Abraham did not take Keturah as his wife till after Sarah’s death. It is merely an inference drawn from the fact, that it is not mentioned till afterwards; and it is taken for granted that the history is written in strictly chronological order. But this supposition is precarious, and is not in harmony with the statement, that Abraham sent away the sons of the concubines with gifts during his own lifetime; for in the case supposed, the youngest of Keturah’s sons would not have been more than twenty-five or thirty years old at Abraham’s death; and in those days, when marriages were not generally contracted before the fortieth year, this seems too young for them to have been sent away from their father’s house. This difficulty, however, is not decisive. Nor does the fact that Keturah is called a concubine in Gen 25:6, and 1Ch 1:32, necessarily show that she was contemporary with Sarah, but may be explained on the ground that Abraham did not place her on the same footing as Sarah, his sole wife, the mother of the promised seed. Of the sons and grandsons of Keturah, who are mentioned in 1Ch 1:32 as well as here, a few of the names may still be found among the Arabian tribes, but in most instances the attempt to trace them is very questionable. This remark applies to the identification of Zimran with Ζαββάμ (Ptol. vi. 7, 5), the royal city of the Κιναιδοκολπῖται to the west of Mecca, on the Red Sea; of Jokshan with the Κασσανῖται, on the Red Sea (Ptol. vi. 7, 6), or with the Himyaritish tribe of Jakish in Southern Arabia; of Ishbak with the name Shobek, a place in the Edomitish country first mentioned by Abulfeda; of Shuah with the tribe Syayhe to the east of Aila, or with Szyhhan in Northern Edom (Burckhardt, Syr. 692, 693, and 945), although the epithet the Shuhite, applied to Bildad, points to a place in Northern Idumaea. There is more plausibility in the comparison of Medan and Midian with Μοδιάνα on the eastern coast of the Elanitic Gulf, and Μαδιάνα, a tract to the north of this (Ptol. vi. 7, 2, 27; called by Arabian geographers Madyan, a city five days’ journey to the south of Aila). The relationship of these two tribes will explain the fact, that the Midianim, Gen 37:28, are called Medanim in Gen 37:36.