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The following is a family tree for the descendants of the line of Noah's son Shem, through Abraham to Jacob and his sons. Dashed lines are marriage connections. Not all individuals in this portion of the Bible are given names. For example, one English translation of the Bible states in Genesis 11:13 that "After the birth of Shelah,
Keturah (Hebrew: קְטוּרָה, Qəṭūrā, possibly meaning "incense"; [1] Arabic: قطورة) was a wife [2] and a concubine [3] of the Biblical patriarch Abraham. According to the Book of Genesis, Abraham married Keturah after the death of his first wife, Sarah. Abraham and Keturah had six sons. [2]
According to the Hebrew Bible, Midian (Hebrew: מִדְיָן Miḏyān) is the fourth son of Abraham and Keturah, [1] the woman Abraham married after Sarah's death. His brothers are Zimran, Jokshan, Medan, Ishbak and Shuah. His sons are Ephah, Epher, Enoch, Abida, and Eldaah.
Shuah (Hebrew: שׁוּחַ, romanized: Šūaḥ, "ditch; swimming; humiliation" [1] or "sinks down" [2]) was the sixth son of Abraham (the patriarch of the Israelites) and Keturah, whom Abraham had wed after the death of Sarah. [3] [4] He was the youngest of Keturah's sons; the others were Zimran, Jokshan, Medan, Midian, and Ishbak. [3]
Jokshan (Arabic: يقشان, Hebrew: יָקשָׁן yoqšān) was, according to the Bible, a son of Abraham (Avraham) and his wife [1] or concubine [2] Keturah, whom he wed after the death of Sarah. [3] Jokshan had five brothers: Zimran, Medan, Midian, Ishbak and Shuah; [4] as well as two half brothers: Ishmael (Ismail) and Isaac (Ishaq). He ...
[6] [non-primary source needed] Matthew starts with Abraham, while Luke begins with Adam.{Luke 3:23-38} The lists are identical between Abraham and David but differ radically from that point. [citation needed] Matthew has twenty-seven generations from David to Joseph, whereas Luke has forty-two, with almost no overlap between the names on the ...
He was a descendant of Shuah, son of Abraham and Keturah (Genesis 25:1–2), [2] whose family lived in the deserts of Arabia, or a resident of the district. [3] In speaking with Job, his intent was consolation, but he became an accuser, asking Job what he has done to deserve God's wrath.
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