Genesis 25:1 — Word Study
WLCוַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃
BSANow AbrahamʼAbrâhâm [the father of many nations] had takenlâqach▸ [married, added to his family] anotheryâçaph▸ wifeʼishshâh [a female partner, companion] namedshêm [whose name was, called] KeturahQᵉṭûwrâh [incense]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֧סֶף | and he repeated | Verb, Hiphil, sequential imperfect third person masculine singular |
| אַבְרָהָ֛ם | Abraham | Noun proper masculine |
| וַיִּקַּ֥ח | and he took | Verb, Qal, sequential imperfect third person masculine singular |
| אִשָּׁ֖ה | a wife | Noun common, feminine singular absolute |
| וּשְׁמָ֥הּ | and name her | Conjunction, noun common masculine singular construct, suffix |
| קְטוּרָֽה׃ | [was] Keturah | Noun proper feminine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now Abraham had taken another wife, named Keturah, |
| KJV | Then again Abraham took a wife, and her name was Keturah. |
| ASV | And Abraham took another wife, and her name was Keturah. |
| YLT | And Abraham addeth and taketh a wife, and her name [is] Keturah; |
| WEB | Abraham took another wife, and her name was Keturah. |
| BBE | And Abraham took another wife named Keturah. |
Where they part company is in the rendering of the actions of Abraham — see How Translations Differ.
The sentence has a main clause with two subordinate phrases providing additional details about Abraham's actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַבְרָהָם
verbיָסַף
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Genesis 25:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Family of Abrahamgenerated
Genesis 25:1 shows that after the death of Sarah, Abraham took another wife named Keturah. This act signifies a continuation of Abraham's lineage and the expansion of his family. Keturah bore him several children, which is detailed in the following verses, illustrating the growth of Abraham's household and the fulfillment of God's promise to make him a father of many nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 23:1–2 | Now Sarah lived to be 127 years old. |
| 2 | Genesis 28:1 | So Isaac called for Jacob and blessed him. “Do not take a wife from the Canaanite women,” he commanded. |
| 3 | 1 Chronicles 1:32–33 | The sons born to Keturah, Abraham’s concubine: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan: Sheba and Dedan. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יָסַף, vai.Yo.sefgenerated
The verb יָסַף (yasaf) means 'to add' or 'to increase.' It indicates an action of repetition or continuation, suggesting that Abraham was not only adding to his family but also extending his legacy. The parsing as a Hiphil verb indicates that the action is causative, meaning Abraham actively chose to take another wife.
This word is often used in contexts where something is being increased or repeated, such as in the growth of a family or community. It conveys the idea of augmenting an existing situation, which is significant in the narrative of Abraham's life.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Abraham took another wife named Keturah.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֧סֶף (vai.Yo.sef), which governs the action of taking another wife. The structure of the sentence follows a straightforward sequence: the subject (Abraham) is followed by the action (took) and the object (a wife named Keturah).
The Hebrew word order emphasizes the action of adding, highlighting Abraham's decision to expand his family after Sarah's death.
Septuagint Backgroundgenerated
The Septuagint translates יָסַף as προσθέμενος (prosthemmenos), which means 'adding.' This choice indicates a direct correlation to the Hebrew meaning of increasing or adding to one's family.
This translation maintains the essence of the original Hebrew, emphasizing the act of taking another wife as a significant addition to Abraham's household.
In plain words — the whole versegenerated
Genesis 25:1 tells us that after Sarah died, Abraham took another wife named Keturah. This shows that Abraham continued to build his family, which was important for fulfilling God's promise to him.
Frequently Asked Questionsgenerated
Abraham took another wife to continue his lineage after the death of Sarah, ensuring the fulfillment of God's promise to make him a father of many nations.
The name Keturah means 'incense' and signifies a pleasing fragrance, which may symbolize her role in Abraham's life.
This verse illustrates the continuation of Abraham's family, which is central to the covenant God made with him regarding his descendants.
Keturah bore Abraham several sons, which further expanded his family and fulfilled God's promise of numerous descendants.
Reflection Questionsgenerated
- What does it mean to me that Abraham continued to build his family after Sarah's death?
- How can I apply the concept of 'adding' in my own life?
- What significance do names hold in my life and the lives of those around me?
- In what ways do I see God's promises being fulfilled in my family or community?
The early church on this verse — how the Fathers read it
Early Church Fathers commented on this verse to illustrate themes of spiritual understanding and the significance of Abraham's actions in relation to God's promises.
The holy apostle always offers us opportunities for spiritual understanding and shows the zealous signs by which one may recognize in all things that “the law is spiritual.” Though few, these signs are nevertheless necessary.Paul says,Early Church Fathers on Genesis 25 →
[One] who wishes to show himself to be a child of Abraham by doing the works of Abraham in accordance with the Savior’s explanation need not literally have sexual intercourse with a handmaid or take another wife in old age after the death…Early Church Fathers on Genesis 25 →
Indeed, Keturah, whom Abraham, now an old man, obtains in marriage means thymiama, which is incense or a pleasing fragrance.Early Church Fathers on Genesis 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 25:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen again Abraham took a wife,.... Three years after the death of Sarah, and when his son Isaac was married, and he alone, and now one hundred and forty years of age: and her name [was] Keturah; who
Read John Gill on Genesis 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen again Abraham took a wife, and her name was Keturah. Then again Abraham took a wife - Hebrew, 'added and took.' Keturah , [ QªTuwraah (H6989)] - incense.
Read Robert Jamieson on Genesis 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGENESIS CHAPTER 25 Abraham’ s sons by Keturah, . Isaac inherits his father’ s estate, . Provision for the other sons, . Abraham’ s age, ; death, ; burial, ,10. God blesseth Isaac, . The posterity of Ishmael, . His age and death, . Their habitation, . The generations of Isaac, . His age when married, . He prays for children; God answers, . Two children struggle in the womb; Rebekah inquires of the Lord, . God gives the reason, . She delivered of twins, . The first-born red and hairy; his name, . His brother takes him by the heel; his name: Isaac’ s age when they were born, . The eldest a cunning hunter; the other a plain man, . Isaac loves the eldest; Rebekah the youngest, . The eldest sells…
Read Matthew Poole on Genesis 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 25:1 Then again Abraham took a wife, and her name [was] Keturah.Ver. 1. Then again Abraham, &c.] After Sarah’ s death, though Calvin thinks otherwise. His body, dry and dead forty years before, is now, by God’ s blessing, made lively and lusty.
Read John Trapp on Genesis 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXXV. ABRAHAM’S WITH KETURAH.(1) Then again Abraham took a wife.—This rendering implies that Abraham’s marriage with Keturah did not take place until after Sarah’s death; but this, though probable, is far from certain, as the Hebrew simply says, And Abraham added and took a wife. This statement is altogether indefinite; but as Abraham was 137 years of age at Sarah’s death, and lived to be 175, it is quite possible that, left solitary by Isaac’s marriage, he took Keturah to wife, and had by her six sons. The sole objection is his own statement, in Genesis 17:17, that it was a thing beyond nature for a man a hundred years old to have a son; how much more improbable, then, must it have become…
Read Charles John Ellicott on Genesis 25 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER XXV Abraham marries Keturah, 1. Their issue, 2-4. Makes Isaac his heir, 5; but gives portions to the sons of his concubines, and sends them eastward from Isaac, to find settlements, 6. Abraham's age, 7, and death, 8. Is buried by his sons Isaac and Ishmael in the cave of Machpelah, 9, 10. God's blessing upon Isaac, 11. The generations of Ishmael, 12-16. His age, 17, and death, 18. Of the generations of Isaac, 19, who was married in his fortieth year, 20. Rebekah his wife being barren, on his prayer to God she conceives, 21. She inquires of the Lord concerning her state, 22. The Lord's answer, 23. She is delivered of twins, 24. Peculiarities in the birth of her sons Esau and Jacob…
Read AdamClarke on Genesis 25 →CambridgeThe Cambridge Bible for Schools and Colleges1–6. Abraham’s Descendants by Keturah This section is from J. The children by a concubine represent tribal relationship of a secondary and less intimate character. The domestic tradition in these verses preserves the recollection of an early connexion between the ancestors of Israel and the clans or tribes on the borders of the North Arabian desert.
Read Cambridge on Genesis 25 →Albert Barnes1798–1870Barnes' Notes on the Bible- The Death of Abraham 1. קטוּרה qeṭûrâh, “Qeturah, incense.” 2.
Read Albert Barnes on Genesis 25 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Now Abraham had taken another wife, named Keturah,
Abraham took another wife, and her name was Keturah.
Now Abraham had taken another wife, named Keturah,
Abraham had taken another wife, named Keturah.
Tyndale line
Then again Abraham took a wife, and her name was Keturah.
And Abraham took another wife, and her name was Keturah.
And Abraham took another wife, and her name was Keturah.
Then again Abraham took a wife, and her name was Keturah.
Nowe Abraham had taken him another wife called Keturah,
Strictly literal
And Abraham took another wife named Keturah.
And Abraham addeth and taketh a wife, and her name [is] Keturah;
And Abraham adds and takes a wife, and her name [is] Keturah;
Then Abraham took again a wife, and her name was Keturah.
Abraham took another wife; her name was Keturah.
From the Latin
And Abraham married another wife, named Cetura:
Simplified
Abraham married another wife; her name was Keturah.
And Abraham took another wife named Keturah.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Samaritan Pentateuch agree word for word on this verse, confirming that Abraham took another wife named Keturah. The Septuagint also aligns closely with the Masoretic Text in its translation.
וַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויסף אברהם ויקח אשׁה ושׁמה קטורה
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Genesis 25:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
The Hebrew word אַבְרָם (*Abram*) refers to the biblical figure later known as אַבְרָהָם (*Abraham*), meaning 'father of a multitude.' He is first mentioned in Genesis 11:26 as the son of Terah and is notable for being the patriarch of the Hebrew nation through God's covenant. The name reflects his role as a significant ancestor.
אַבְרָם n.pr.m. (id., Thes al. exalted father) Abram = אַבְרָהָם Abraham
base
H85 אַבְרָם Abram = אַבְרָהָם Abraham
85 'Abraham ab-raw-hawm'
contracted from 1 and an unused root (probably meaning to be
populous); father of a multitude; Abraham, the later name of
Abram:--Abraham.
see HEBREW for 01
אַבְרָהָם (av.ra.ham) — Abraham.
A man living at the time of the Patriarchs, first mentioned at Gen.11.26;
son of: Terah (H8646);
brother of: Nahor (H5152H), Haran (H2039) and Sarah (H8283); married to Sarah (H8283), Hagar (H1904) and Keturah (H6989);
father of: Ishmael (H3458), Isaac (H3327), Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744); also called Abram at Gen.11.26--17.5; 2x
§ Abraham = "father of a multitude" or "chief of multitude"
friend of God and founder of Hebrew nation via God's elective covenant
N-proper — Noun proper masculineHNpm
a'-bra-ham:
I. NAME 1. Various Forms 2. Etymology 3. Association II. KINDRED III. CAREER 1. Period of Wandering 2. Period of Residence at Hebron 3. Period of Residence in the Negeb IV. CONDITIONS OF LIFE 1. Economic Conditions 2. Social Conditions 3. Political Conditions 4. Cultural Conditions V. CHARACTER 1. Religious Beliefs 2. Morality 3. Personal Traits VI. SIGNIFICANCE IN THE HISTORY OF RELIGION 1. In the Old Testament 2. In the New Testament 3. In Jewish Tradition 4. In the Koran VII. INTERPRETATIONS OF THE STORY OTHER THAN HISTORICAL 1. The Allegorical Interpretation 2. The Personification Theory 3. The Mythical Theory 4. The "Saga" Theory
I. Name.
1. Various Forms:
In the Old Testament, when applied, to the patriarch, the name appears as 'abhram, up to Ge 17:5; thereafter always as 'abhraham. Two other persons are named 'abhiram.…
Abraham
Father of a multitude, son of Terah, named (Gen. 11:27) before his older brothers Nahor and Haran, because he was the heir of the promises. Till the age of seventy, Abram sojourned among his kindred in his native country of Chaldea. He then, with his father and his family and household, quitted the city of Ur, in which he had hitherto dwelt, and went some 300 miles north to Haran, where he abode fifteen years. The cause of his migration was a call from God (Acts 7:2-4). There is no mention of this first call in the Old Testament; it is implied, however, in Gen. 12. While they tarried at Haran, Terah died at the age of 205 years. Abram now received a second and more definite call, accompanied by a promise from God (Gen.…
(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the…
Father of a multitude, Ge 17:4,5; the great founder of the Jewish nation. He was a son of Terah, a descendant of Shem, and born in Ur, a city of Chaldea, A.M. 2008, B. C. 1996, Ge 11:27,28. Here he lived seventy years, when at the call of God he left his idolatrous kindred, and removed to Haran, in Mesopotamia, Ac 7:2-4, accompanied by his father, his wife Sarai, his brother Nahor, and his nephew Lot. A few years after, having buried his father, he again removed at the call of God, with his wife and nephew, and entered the land of promise as a nomad or wandering shepherd. Sojourning for a time at Shechem, he built here, as was his custom, an alter to the Lord, who appeared to him, and promised that land to his seed. Removing…
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
wif.
See MARRIAGE; RELATIONSHIPS, FAMILY.
Wife
The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife’s legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut.…
[MARRIAGE]
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3fs
קְטוּרָה (Qtuwrah) refers to Keturah, a wife of Abraham after the death of Sarah. The name is linked to the feminine passive participle of a root meaning 'perfumed' or 'incense.' Keturah is mentioned in Genesis 25:1 and is noted as the mother of several sons, including Zimran and Midian.
קְטוּרָה n.pr.f. a wife of Abraham, after Sarah's death
base
H6989 קְטוּרָה a wife of Abraham, after Sarah's death
6989 Qtuwrah ket-oo-raw'
feminine passive participle of 6999; perfumed; Keturah, a
wife of Abraham:--Keturah.
see HEBREW for 06999
קְטוּרָה (qe.tu.rah) — Keturah.
A woman living at the time of the Patriarchs, first mentioned at Gen.25.1; married to Abraham (H0085);
mother of: Zimran (H2175), Jokshan (H3370), Medan (H4091), Midian (H4080), Ishbak (H3435) and Shuah (H7744)
§ Keturah = "incense"
wife of Abraham after Sarah's death
N-proper — Noun proper feminineHNpf
ke-tu'-ra, ke-too'-ra (qeTurah; Chettoura, "incense"): The second wife of Abraham (Ge 25:1; 1Ch 1:32 f). According to the Biblical tradition, he contracted this second marriage after the death of Sarah (compare Ge 23), and very likely after the marriage of Isaac (compare Ge 24). It is not improbable that, as some writers have suggested, this change in the life of his son prompted Abraham to remarry in order to overcome the feeling of lonesomeness caused by Isaac's entering the state of matrimony.
1Ch 1:32 (and also Ge 25:6) shows us that Keturah was not considered to be of the same dignity as Sarah who, indeed, was the mother of the son of promise, and, for obvious reasons…
Keturah
Incense, the wife of Abraham, whom he married probably after Sarah’s death (Gen. 25:1-6), by whom he had six sons, whom he sent away into the east country. Her nationality is unknown. She is styled “Abraham’s concubine” (1 Chr. 1:32). Through the offshoots of the Keturah line Abraham became the “father of many nations.”
(incense), the wife of Abraham after the death of Sarah. (Genesis 25:1; 1 Chronicles 1:32) (B.C. 1860.)