How Can Keturah Be Both a Wife and a Concubine in the Biblical Record?

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The Biblical Text and the Apparent Discrepancy

Genesis 25:1 states, “Now Abraham took another wife, whose name was Keturah.” However, 1 Chronicles 1:32 identifies her differently: “The sons of Keturah, Abraham’s concubine: she bore Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.” To the casual reader, this may appear to be a contradiction. How can Keturah be referred to as both a wife and a concubine?

The key to understanding this lies in the meaning of the Hebrew terms used for “wife” and “concubine” as well as the historical and cultural context in which these terms were employed. The apparent discrepancy is resolved when we recognize the fluid nature of terminology in the biblical world and how concubines, though subordinate to primary wives, were often included under the general category of “wives.”

The Hebrew Terms for “Wife” and “Concubine”

In Genesis 25:1, the Hebrew term used for “wife” is אִשָּׁה (ishshah), which simply means “woman” or “wife,” depending on the context. This word does not distinguish between a primary wife and a secondary wife, or concubine, but is a general term for a female partner in marriage.

In contrast, 1 Chronicles 1:32 uses the term פִּילֶגֶשׁ (pilegesh), which specifically means “concubine.” This term was used to refer to a woman who was legally joined to a man but did not hold the same status as a primary wife. The concubine had a lower social rank, but she was still considered part of the man’s household and bore legitimate offspring.

Understanding the Cultural Context

Concubinage was a common practice in the ancient Near East, including among the patriarchs of Israel. While God’s original design for marriage was monogamy (Genesis 2:24), polygamy and concubinage became accepted customs in ancient societies. A concubine was a legitimate wife, though with fewer rights than the primary wife.

Several key points clarify why Keturah is referred to as both a wife and a concubine:

First, Abraham’s primary wife was Sarah, and she was the only woman through whom God’s covenant promise was to be fulfilled. Genesis 21:12 states, “through Isaac your offspring shall be named.” This clearly sets Isaac apart as the chosen heir, making Sarah uniquely significant among Abraham’s wives.

Second, Genesis 25:6 states, “But to the sons of his concubines, Abraham gave gifts while he was still living, and he sent them away from his son Isaac, eastward, to the land of the east.” This verse indicates that Keturah was grouped with the other concubines, rather than being on the same level as Sarah. Since Sarah was already deceased at the time Abraham married Keturah, it is possible that Keturah was elevated to a higher status than the typical concubine but still did not fully replace Sarah as a primary wife.

Third, the use of the Hebrew verb וַיֹּסֶף (vayoseph) in Genesis 25:1, meaning “and he added” or “continued,” suggests that Abraham was taking another woman as a wife in addition to those he had previously had. Since Sarah had died (Genesis 23:2), this could indicate that Keturah was not intended to take the same place as Sarah but rather was added to Abraham’s household in a different capacity—more like a concubine than a primary wife.

The Role of Concubines in the Patriarchal Period

Concubines in the patriarchal period were not mistresses or casual partners; they were considered legitimate wives, though with a lower status than a primary wife. This practice was evident in the lives of several biblical figures, including Jacob, who had both primary wives (Leah and Rachel) and concubines (Bilhah and Zilpah), and Gideon, who had sons by his concubine (Judges 8:31).

Keturah’s children were given gifts and provisions but were deliberately sent away from Isaac, ensuring that the covenantal blessings remained with Sarah’s son. This demonstrates that while Abraham provided for Keturah’s offspring, they were not considered heirs in the same way that Isaac was.

Resolving the Apparent Contradiction

Rather than being a contradiction, the biblical text presents a nuanced understanding of Keturah’s role. She is referred to as a “wife” in the sense that she was legally married to Abraham, but she is also called a “concubine” because she did not hold the same status as Sarah.

This distinction is consistent with the biblical pattern of concubines being considered secondary wives. Since Keturah bore Abraham six sons, she played a significant role in his lineage, but her children were not part of the chosen line of promise.

Ultimately, the variation in terminology reflects the flexibility of ancient Hebrew in describing marital relationships. The Bible uses different words depending on the emphasis of the passage. Genesis 25:1 highlights Keturah as a legitimate wife, while 1 Chronicles 1:32 emphasizes her status relative to Sarah, indicating that she was a concubine rather than a primary wife.

Thus, there is no contradiction between these passages. Instead, they provide a richer understanding of the complexities of marriage and inheritance in the ancient world.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).