Now this is the history of the generations of Esau (that is, Edom).
Parallel Translations
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Now this is the history of the generations of Esau (that is, Edom).
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Now these are the generations of Esau, who is Edom.
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Now these are the generations of Esau — the same is Edom.
Cross-references (9)
Passages linked to Genesis 36:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 22:17 that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies.
- 1 Chronicles 1:35 The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.
- Genesis 25:24-34 When her days to be delivered were fulfilled, behold, there were twins in her womb. The first came out red all over, like a hairy garment. They named him Esau. After that, his brother came out, and his hand had hold on Esau’s heel. He was named Jacob. Isaac was sixty years old when she bore them. The boys grew. Esau was a skillful hunter, a man of the field. Jacob was a quiet man, living in tents. Now Isaac loved Esau, because he ate his venison. Rebekah loved Jacob. Jacob boiled stew. Esau came in from the field, and he was famished. Esau said to Jacob, “Please feed me with some of that red stew, for I am famished.” Therefore his name was called Edom. Jacob said, “First, sell me your birthright.” Esau said, “Behold, I am about to die. What good is the birthright to me?” Jacob said, “Swear to me first.” He swore to him. He sold his birthright to Jacob. Jacob gave Esau bread and lentil stew. He ate and drank, rose up, and went his way. So Esau despised his birthright.
- Numbers 20:14-21 Moses sent messengers from Kadesh to the king of Edom, saying: “Your brother Israel says: You know all the travail that has happened to us; how our fathers went down into Egypt, and we lived in Egypt a long time. The Egyptians mistreated us and our fathers. When we cried to Yahweh, he heard our voice, sent an angel, and brought us out of Egypt. Behold, we are in Kadesh, a city in the edge of your border. “Please let us pass through your land. We will not pass through field or through vineyard, neither will we drink from the water of the wells. We will go along the king’s highway. We will not turn away to the right hand nor to the left, until we have passed your border.” Edom said to him, “You shall not pass through me, lest I come out with the sword against you.” The children of Israel said to him, “We will go up by the highway; and if we drink your water, I and my livestock, then I will give its price. Only let me, without doing anything else, pass through on my feet.” He said, “You shall not pass through.” Edom came out against him with many people, and with a strong hand. Thus Edom refused to give Israel passage through his border, so Israel turned away from him.
- Deuteronomy 23:7 You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you lived as a foreigner in his land.
- Isaiah 63:1 Who is this who comes from Edom, with dyed garments from Bozrah? Who is this who is glorious in his clothing, marching in the greatness of his strength? “It is I who speak in righteousness, mighty to save.”
- Genesis 27:35-41 He said, “Your brother came with deceit, and has taken away your blessing.” He said, “Isn’t he rightly named Jacob? For he has supplanted me these two times. He took away my birthright. See, now he has taken away my blessing.” He said, “Haven’t you reserved a blessing for me?” Isaac answered Esau, “Behold, I have made him your lord, and all his brothers I have given to him for servants. I have sustained him with grain and new wine. What then will I do for you, my son?” Esau said to his father, “Do you have just one blessing, my father? Bless me, even me also, my father.” Esau lifted up his voice, and wept. Isaac his father answered him, “Behold, your dwelling will be of the fatness of the earth, and of the dew of the sky from above. You will live by your sword, and you will serve your brother. It will happen, when you will break loose, that you will shake his yoke from off your neck.” Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are at hand. Then I will kill my brother Jacob.”
- Genesis 32:3-7 Jacob sent messengers in front of him to Esau, his brother, to the land of Seir, the field of Edom. He commanded them, saying, “This is what you shall tell my lord, Esau: ‘This is what your servant, Jacob, says. I have lived as a foreigner with Laban, and stayed until now. I have cattle, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, that I may find favor in your sight.’ ” The messengers returned to Jacob, saying, “We came to your brother Esau. He is coming to meet you, and four hundred men are with him.” Then Jacob was greatly afraid and was distressed. He divided the people who were with him, and the flocks, and the herds, and the camels, into two companies;
- Ezekiel 25:12 “ ‘The Lord Yahweh says: “Because Edom has dealt against the house of Judah by taking vengeance, and has greatly offended, and taken revenge on them;”
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John Calvin 1540 · Public Domain 1. Now these are the generations of Esau. Though…
1. Now these are the generations of Esau. Though Esau was an alien from the Church in the sight of God; yet since he also, as a son of Isaac, was favored with a temporal blessing, Moses celebrates his race, and inscribes a sufficiently lengthened catalogue of the people born from him. This commemoration, however, resembles an honorable sepulture. For although Esau, with his posterity, took the precedence; yet this dignity was like a bubble, which is comprised under the figure of the world, and which quickly perishes. As, therefore, it has been before said of other profane nations, so now Esau is exalted as on a lofty theater. But since there is no permanent condition out of the kingdom of God, the splendor attributed to him is evanescent, and the whole of his pomp departs like the passing scene of the stage. The Holy Spirit designed, indeed, to testify that the prophecy which Isaac uttered concerning Esau was not vain; but he has no sooner shown its effect, than he turns away our eyes, as if he had cast a veil over it, that we may confine our attention to the race of Jacob. Now, though Esau had children by three wives, in whom afterwards the blessing of God shone forth, yet polygamy is not, on that account, approved, nor the impure lust of man excused: but in this the goodness of God is rather to be admired, which, contrary to the order of nature, gave a good issue to evil beginnings.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain This genealogy declareth that Esau was blessed temporally, and…
This genealogy declareth that Esau was blessed temporally, and that his father’s blessing took place in worldly things.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 36:1 Now these [are] the generations of Esau,…
Gen 36:1 Now these [are] the generations of Esau, who [is] Edom.
Ver. 1. Who is Edom.] The name and note of his profaneness. A stigmatical Belialist. It were a happiness to the wicked, if they might be forgotten. {Ecc 8:10}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain They are here mentioned partly to show the effect…
They are here mentioned partly to show the effect of his father's blessing, Gen 27:39; partly that the Israelites might be admonished to treat the Edomites like brethren, and not to invade their land. See Deu 23:7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Observe here, 1. Concerning Esau himself, Gen 36:1. He…
Observe here, 1. Concerning Esau himself, Gen 36:1. He is called Edom (and again, Gen 36:8), that name by which was perpetuated the remembrance of the foolish bargain he made, when he sold his birthright for that red, that red pottage. The very mention of that name is enough to intimate the reason why his family is turned off with such a short account. Note, If men do a wrong thing they must thank themselves, when it is, long afterwards, remembered against them to their reproach. 2. Concerning his wives, and the children they bore him in the land of Canaan. He had three wives, and, by them all, but five sons: many a one has more by one wife. God in his providence often disappoints those who take indirect courses to build up a family; yet here the promise prevailed, and Esau's family was built up. 3. Concerning his removal to mount Seir, which was the country God had given him for a possession, when he reserved Canaan for the seed of Jacob. God owns it, long afterwards: I gave to Esau mount Seir (Deu 2:5; Jos 24:4), which was the reason why the Edomites must not be disturbed in their possession. Those that have not a right by promise, such as Jacob had, to Canaan, may have a very good title by providence to their estates, such as Esau had to mount Seir. Esau had begun to settle among his wives' relations, in Seir, before Jacob came from Padan-aram, Gen 32:3. Isaac, it is likely, had sent him thither (as Abraham in his life-time had sent the sons of the concubines from Isaac his son into the east country, Gen 25:6), that Jacob might have the clearer way made for him to the possession of the promised land. During the life of Isaac, however, Esau had probably still some effects remaining in Canaan; but, after his death, he wholly withdrew to mount Seir, took with him what came to his share of his father's personal estate, and left Canaan to Jacob, not only because he had the promise of it, but because Esau perceived that if they should continue to thrive as they had begun there would not be room for both. Thus dwelt Esau in Mount Seir, Gen 36:8. Note, Whatever opposition may be made, God's word will be accomplished, and even those that have opposed it will see themselves, some time or other, under a necessity of yielding to it, and acquiescing in it. Esau had struggled for Canaan, but now he tamely retires to mount Seir; for God's counsels shall certainly stand, concerning the times before appointed, and the bounds of our habitation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Now these are the generations of Esau, who is…
Now these are the generations of Esau, who is Edom. Who was surnamed Edom, from the red pottage he sold his birthright for to his brother Jacob, Gen 25:30; an account is given of him, and his posterity, not only because he was a son of Isaac, lately made mention of as concerned in his burial; but because his posterity would be often taken notice of in the sacred Scriptures, and so their genealogy would serve to illustrate such passages; and Maimonides (m) thinks the principal reason is, that whereas Amalek, a branch of Esau's family, were to be destroyed by an express command of God, it was necessary that all the rest should be particularly described, lest they should all perish together; but other ends are answered hereby, as partly to show the fulfilment of the promise to Abraham, concerning the multiplication of his seed, and the accomplishment of the oracle to Rebekah, signifying that two nations were in her womb, one of which were those Edomites; as also to observe how the blessing of Isaac his father came upon him with effect, Gen 22:17.
(m) Moreh Nevochim, par. 3. c. 50. p. 510.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In this chapter we have an account of the…
In this chapter we have an account of the posterity of Esau, who were from him, were called Edomites;
1. Because he was the son of Isaac, for whose sake this honour is put upon him.
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2. Because the Edomites were neighbours to Israel, and their genealogy would be of use to give light to the following stories of what passed between them.
3. To shew the performance of the promise to Abraham, that he should be the father of many nations, and of that answer which Rebekah had from the oracle she consulted, Two nations are in thy womb; and of the blessing of Isaac, Thy dwelling shall be the fatness of the earth. Here are,
I. Esau's wives, ver. 1-5.
II. His remove to mount Seir, ver. 6-8.
III. The names of his sons, ver. 9-14.
IV. The dukes which descended of his sons, ver. 15-19.
V. The dukes of the Horites, ver. 20-30.
VI. The kings and dukes of Edom, ver. 31-43.
Who is Edom-That name perpetuated the remembrance of the foolish bargain he made, when he sold his birth-right for that red pottage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain The genealogy of Esau, i.e., his sons, by his…
CHAPTER XXXVI
The genealogy of Esau, i.e., his sons, by his Canaanitish
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wives Adah, Aholibamah, and Bashemath, 1-3.
The children of Adah and Bashemath, 4.
Of Aholibamah, 5.
Esau departs from Canaan and goes to Mount Seir, 6-8.
The generations of Esau, i.e., his grandchildren, while in Seir,
7-19.
Anah finds mules (Yemim) in the wilderness, 24.
The generations of Seir, the Horite, 29-30.
The kings which reigned in Edom, 31-39.
The dukes that succeeded them, 40-43.
NOTES ON CHAP. XXXVI
Verse 1. These are the generations of Esau] We have here the genealogy of Esau in his sons and grandsons, and also the genealogy of Seir the Horite. The genealogy of the sons of Esau, born in Canaan, is related Ge 36:1-8; those of his grandchildren born in Seir, Ge 36:9-19; those of Seir the Horite, Ge 36:20-30. The generations of Esau are particularly marked, to show how exactly God fulfilled the promises he made to him, Ge 25:29-34; Ge 27:30-40; and those of Seir the Horite are added, because his family became in some measure blended with that of Esau.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Gen 36:1. These are the generations of Esau —…
Gen 36:1. These are the generations of Esau — Esau has the honour of having an account of his posterity recorded, for the sake of his progenitors, Abraham and Isaac, and because the Edomites, his descendants, were neighbours to Israel, and their genealogy would be of use to cast light on the following relations of what passed between them. Hereby also is shown more fully the performance of the promise to Abraham, that he should be the father of many nations, of that declaration made to Rebekah, when she inquired of the Lord, “Two nations are in thy womb,” and of the blessing given to Esau by Isaac, Thy dwelling shall be the fatness of the earth. Who is Edom — That name perpetuated the remembrance of the foolish bargain he made when he sold his birthright for that red pottage.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain - Section XII - Jacob
- Section XII - Jacob
- The History of Esau
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2. אהלבמה 'ohŏlı̂ybâmâh, Oholibamah, “tent of the high place.” ענה ‛ǎnâh, ‘Anah, “answering.” צבעון tsı̂b‛ôn, Tsib‘on, “dyer, colored.”
4. אליפז 'ělı̂yphaz, Eliphaz, “God of strength.” רעוּאל re‛û'êl Re‘uel, “friend of God.”
5. יעוּשׁ ye‛ûsh, Je‘ush, “haste.” יעלם ya‛lâm, Ja‘lam, “hiding.” קרח qôrach Qorach, “ice.”
11. תימן têymân, Teman, “right-hand man.” אומר 'ômār, Omar, “eloquent.” צפו tsephô, Tsepho, “watch.” געתם ga‛tâm Ga‘tam, “touch.” קנז qenaz Qenaz, “hunting.”
12. תמנע tı̂mnâ( Timna‘, “restraint.” עמלק ‛ǎmâlêq, ‘Amaleq, “licking up, laboring.”
13. נחת nachath, Nachath, “going down, rest.” זרח zerach, Zerach, “rising” (of light). שׁמח shammâh, Shammah, “wasting.” מזה mı̂zzâh, Mizzah, “fear, sprinkling.”
20. ליטן lôṭân, Lotan, “covering, veiled.” שׁובל shôbâl, Shobal, “flowing, a shoot.”
21. דשׁון dı̂yshôn, Dishon, “a kind of gazelle, fat.” אצר 'etser, Etser, “store.” דישׁן dı̂yshân, Dishan, “threshing.”
22. חרי chôrı̂y, Chori, “troglodyte.” הימם hēmām, Hemam, “noise, commotion.”
23. עלון ‛alvân, ‘Alvan, “lofty.” מנחת mânachath, Manachath, “rest.” עיבל ‛êybâl, ‘Ebal, “stripped of leaves.” שׁפו shephô, Shepho, “bare.” אונם 'ônâm, Onam, “strong.”
24. איה 'ayâh, Ajjah, “cry, hawk.” ימם yêm “hot springs.” Not mules (פידים peyādı̂ym) nor giants (אימים 'êymı̂ym).
26. חמדן chemdân, Chemdan, “pleasant.” אשׁבן 'eshbân, Eshban, “thought?” יתרן yı̂thrân, Jithran, “gain.” כרן kerân, Keran, “harp?”
27. בלהן bı̂lhân, Bilhan, “timid.” זעון za‛ăvân, Za‘avan, “troubled?” עקן ‛âqân, ‘Aqan, “twistinq.”
28. ארן 'ǎrân, Aran, “wild-goat?”
32. בלע bela‛, Bela‘ “devouring.” בעור be‛ôr, Be‘or, “torch.” דנהבה dı̂nhâbâh, Dinhabah.
33. יובב yôbâb, Jobab, “shout.” בצרה bātsrâh Botsrah, “fold, fort.”
34. חשׁם chûshâm, Chusham, “haste.”
35. הדד hădad, Hadad, “breaking, shout.” בדד bedad Bedad, “separation.” עוית ‛ǎvı̂yth, ‘Avith, “twisting.”
36. שׂמלה śamlâh, Samlah, “garment.” משׂרקה maśrêqâh, Masreqah, “vineyard.”
37. שׁאוּל shâ'ûl, Shaul, “asked.”
38. חנן בעל ba‛al-chānān, Ba‘al-chanan, “lord of grace.” עכבור ‛akbôr, ‘Akbor, “mouse.”
39. הדר hădar, Hadar, “honor.” פעו pâ‛û, Pa‘u, “bleeting.” מחיטאל mehêyṭab'êl, Mehetab’el, “God benefiting.” מטרד maṭrêd, Matred, “push.” זהב מי mēy-zâhāb, Me-zahab, “water of gold.”
40. יתת yethêth, Jetheth, “a nail?”
41. אלה 'êlâh, Elah, “terebinth.” פינון pı̂ynôn, Pinon, “dark?”
42. מבצר mı̂btsâr, Mibtsar, “fortress.”
43. מגדיאל magdı̂y'êl, Magdiel, “prince of God.” עירם ‛ı̂yrâm ‘Iram, “civic or naked.”
The two documents that now remain run parallel to one another in point of time. They relate to the two sons of Isaac; and, as usual, the record of the one, who, though first born, falls into the ranks of paganism, is first given briefly, and thus dismissed, in order to make way for the more elaborate history of the chosen seed. The latter document does not terminate with the book of Genesis. We do not again meet with the phrase, “and these are the generations,” until we come to the third chapter of Numbers, and even then it is only applied in a subordinate sense to the family of Aaron and Moses, and the priesthood connected with them. Hence, the latter document may be regarded as extending through the remaining books of the Pentateuch. The former may therefore, be of like extent in regard to time. The last of the eight kings, of whom it is not said that he died, seems to have been the contemporary of Moses, who made application to him for leave to pass through his land. If this be so, it follows that the remainder of Genesis comes immediately from the hand of Moses; a result which is in accordance with other indications that have presented themselves in the previous part of this book. This interesting monument of antiquity, from its extreme brevity, leaves many questions which it suggests to our minds unanswered, and in the absence of all other information, we must rest contented with the meagre notices of the race of Edom which it has furnished. And where we cannot ascertain the actual connection of the events and individuals mentioned, we must be satisfied with any possible relation in which they may be placed. The notice, notwithstanding its brevity, we shall find to be arranged with admirable precision.
Gen 36:1-8
This passage is introductory, and records the settlement of Esau with his family in Mount Seir. “Esau, who is Edom.” This is a fact of which we were informed in the previous history Gen 25:25, Gen 25:30. It is mentioned here because the latter name gave origin to the national designation; namely, the Edomites or Idumaeans. The occurrence of this explanatory or definitive clause here and in other parts of this chapter throws light on the manner in which this work was composed. Such parenthetical explanations are sometimes ascribed to the reviser or redactor of the original text. And to this there is no theoretic objection, provided the reviser be allowed to be of equal authority with the original author, and the explanatory addition be necessary for the reader of a later period, and could not have been furnished by the original author. Otherwise, such a mode of accounting for these simple clauses is unnecessary, and therefore, unwarrantable. The present case the writer has already explained, and the latest reader requires the clause no more than the earliest, as he is aware from the previous notices that Esau is Edom. We are thus led to regard these explanatory clauses as marks of an early or artless simplicity of style, and not as any clear or certain traces of revision.
Gen 36:2-5
Esau took his wives. - From the word “his” we conclude that this sentence does not refer to his marrying these wives, but to his taking them with him when he removed from Kenaan. Hence, the sentence, after being interrupted by the intervening particulars, is resumed and completed in the sixth verse. The date of this event is therefore, some time after Jacob’s flight to Padan-aram, and before his return. The daughter of Ishmael he only married after Jacob’s departure, and by her he had one son who was born in Kenaan. We may therefore, suppose that, about eighteen years after Jacob’s flight, Isaac had assigned to Esau a sufficient stock of cattle and goods for a separate establishment, the extent of Esau’s portion and of that which Isaac had reserved for Jacob had become so great as to demand pasture grounds widely removed from one another, and Esau’s former habits and his last matrimonial alliances had drawn him toward Mount Seir. He married his first wives when he was forty years of age Gen 26:34, and as Jacob was seventy-seven when he left his home, at eighteen years after that date, Esau had been fifty-five years married to his first two wives, and somewhat less than eighteen to Ishmael’s daughter.
Of the daughters of Kenaan. - This refers to the two following wives mentioned in this verse, and distinguishes them from the third, mentioned in the following verse, who is of the family of Ishmael. “Adah, daughter of Elon the Hittite.” On comparing the account of his two wives whom he married at forty with the present, the first, namely, Judith, daughter of Beeri the Hittite, no longer appears either by her own name, that of her father, or that of her tribe. Hence, we presume that in the course of the past forty-seven years she has died without male issue. This presumption is favored by the circumstance that the daughter of Elon the Hittite is now advanced into the first place. If it seems undesirable to anyone to make any presumption of this kind, we have only to say that in the absence of the connecting links in a historical statement like this, we must make some supposition to show the possibility of the events related. The presumption we have made seems easier and therefore, more likely than that the names of the individual, the father and the tribe, should be all different, and the order of the two wives reversed, and yet that the same person should be intended; and hence, we have adopted it as a possible arrangement, leaving to others the preference of any other possibility that may be suggested. For after all it should be remembered that testimony only could determine what were the actual circumstances. She who was formerly called Basemath appears here with the name of Adah. At a time when proper names were still significant, the application of more than one name to the same individual was not unusual.
Oholibamah, daughter of Anah, daughter of Zibon the Hivite. - This may have been the fourth wife of Esau in the order of time, though she is here classed with the daughter of Elon, because she was of the daughters of Kenaan. “Daughter of Zibon” means his granddaughter, by the mother’s side. “The Hivite” Gen 10:17. Zibon is thus distinguished from the Horite of the same name Gen 36:20. The Hivite race we have already met with at Shekem Gen 34:2. They also held four cities a short way north of Jerusalem, of which Gihon was the chief Jos 9:3, Jos 9:7,Jos 9:17. It was easy, therefore, for Anah the Horite to marry the daughter of Zibon the Hivite. “Basemath,” previously called Mahalath.
Gen 36:4-5
Five sons were born to Esau in Kenaan, of whom Adah and Basemath bare each one. As Oholibamah bare him three sons before leaving Kenaan, she must have been married to him four or five years before that event, perhaps on the death of his first wife, and in consequence of his connection with the south.
Gen 36:6-8
The sentence that was left incomplete in Gen 36:2 is now resumed and completed. His departure from Kenaan is ascribed to the abounding wealth of himself and his brother. What remained in the hands of Isaac was virtually Jacob’s, though he had not yet entered into formal possession of it. Mount Seir is the range of hills extending from the Elanitic Gulf to the Salt Sea; the northern part of which is called Jebal Γεβαλήνη Gebalénē and the southern part esh-Sherah, and parallel to which on the west lies Wady Arabah. In this range is situated the celebrated rock city, Sela or Petra, adjacent to Mount Hor.
Gen 36:9-14
After the removal to Mount Seir the race of Esau is traced further. It is remarkable that the phrase, “And these are the generations of Esau,” is now repeated. This is sufficient to show us that it does not necessarily indicate diversity of authorship, or is a very distinct piece of composition. Here it merely distinguishes the history of Esau’s descent in Mount Seir from that in Kenaan. “Father of Edom.” Edom here denotes the nation sprung from him. Eliphaz has five sons by his wife, and by a concubine a sixth, named Amalek, most probably the father of the Amalekites Gen 14:7. “Timna” was probably a very young sister of Lotan Gen 36:22, perhaps not older than her niece Oholibamah Gen 36:25. Eliphaz was at least forty-one years younger than Esau. Yet it is curious that the father takes the niece to wife, and the son the aunt. “Teman” is the father of the Temanites, among whom we find Eliphaz the Temanite mentioned in Job Job 2:11. The name Kenaz may indicate some affinity of Edom with the Kenizzites Gen 25:19, though these were an older tribe. The other tribes are not of any note in history. Zepho is Zephi in Chronicles, by the change of a feeble letter. Such variations are not unusual in Hebrew speech, and so make their appearance in writing. Thus, in Genesis itself we have met with Mehujael and Mehijael, Peniel and Penuel Gen 4:18; Gen 32:30-31. The sons of Esau by Oholibamah are younger than the other two, and hence, these sons are not enumerated along with those of the latter.
Gen 36:15-19
The first dukes of Edom. The Alluph or duke is the head of the tribe among the Edomites, like the Nasi or prince among the Israelites. The ten grandsons of Esau by Adah and Basemath take rank with his three sons by Oholibamah. This favors the presumption that she was his fourth and latest wife. “Duke Corah.” This appears to be inserted by a slip of the pen, though it occurs in the Septuagint and Onkelos. It is missing, however, in the Samaritan Pentateuch. It would make twelve dukes, whereas it appears from the closing verses of the chapter that there were only eleven. It is possible, however, that there may have been a Corah descended from Eliphaz who attained to a dukedom; and that Amalek separated himself from the rest of the Edomites and asserted his independence. In the absence of explanatory testimony we must leave this point undecided as we find it.
Gen 36:20-30
This notice of the Horites is in matter more distinct from what precedes, than the second is from the first paragraph in the chapter. “Seir the Horite.” The Horite Gen 14:6, was the cave-dweller, and probably got his name from the cave hewn out of the solid rock in which he was accustomed to dwell. Sela was a city of such excavated dwellings. If Seir here mentioned be the original Seir, then he is the remote father of the seven Horite dukes who belonged to the time of Esau. If he be their immediate parent, then he is named after that earlier Seir who gave name to the mountain range. “Who dwelt in the land.” The sons of Seir dwelt in this land before the coming of the Edomites. Here follow the descendants of the then living dukes of the Horim. Hori, Lotan’s son, bears the name of the nation. “Hemam,” in Chronicles Homam, by a change of letter. “Timna,” the concubine of Eliphaz Gen 36:12. “Alvan” and “Shepho”, in Chronicles Aljan and Shephi, by a reverse change of the same letters (see Gen 36:11).
“Zibon.” This we suppose to be different from Zibon the Hivite Gen 36:2, Gen 36:14. “Anah” is of course different from his uncle Anah the brother of Zibon the Horite. “The hot springs in the wilderness.” There were various hot springs in the vicinity, as Kallirrhoe in Wady Zurka Main, those in Wady Hemad between Kerak and the Salt Sea, and those in Wady el-Ahsy. “Sons of Anah.” The plural, sons, here is used according to the general formula, though only one son is mentioned. Oholibamah, being the daughter of Anah, and wife of Esau, while Eliphaz is married to her aunt Timna, is not likely to be the granddaughter by the mother’s side of her uncle Zibon. This is in favor of Zibon the Hivite and Zibon the Horite being different individuals Gen 36:2. “Anah” is here the brother of Zibon. The nephew Anah Gen 36:24, bears the name of his uncle Gen 36:20. “Dishon” is an example of the same community of name Gen 36:21. All Dishon’s and Ezer’s sons have names ending in “-an.” “Acan” יעקן ya‛ăqân (Jaacan) in 1Ch 1:41 is a graphic error for ועקן va‛ăqân (and Acan). Uz; see Gen 10:23; Gen 22:21. In Gen 36:29-30, the dukes are formally enumerated. “According to their dukes;” the seven officials of pre-eminent authority among the Horites. The official is here distinguished from the personal. This is a distinction familiar to Scripture.
Gen 36:31-39
The series of eight kings here enumerated are plainly elective, as not one succeeds his father. The king co-exists with the dukes, who are again enumerated at the close of the list, and are mentioned in the song of Moses Exo 15:15. These dukes are no doubt the electors of the common sovereign, who is designed to give unity and strength to the nation. It is natural to suppose that no sovereign was elected until after the death of Esau, and, therefore, if he lived as long as Jacob, after the children of Israel had been seventeen years in Egypt. As we calculate that they were two hundred and ten years in that country, and forty years afterward in the wilderness, this would allow two hundred and thirty-three (250–17) years for seven reigns, and a part of the eighth, during which Moses and his host marched along the borders of Edom. Allowing some interval before the first election, we have an average of thirty-three years for each reign. “Before a king reigned over the children of Israel.” This simply means before there was a monarchy established in Israel. It does not imply that monarchy began in Israel immediately after these kings; as Lot’s beholding the vale of Jordan to be well-watered before the Lord destroyed Sodom and Amorah, does not imply that the cities were destroyed immediately after Lot beheld this sight Gen 13:10.
Nor does it imply that monarchy in Israel had begun in the time of the writer; as Isaac’s saying, “That my soul may bless thee before I die” Gen 27:4 does not imply that he was dead at the time of his saying so. It merely implies that Israel was expected to have kings Gen 35:11, as Isaac was expected to die. Of the several sovereigns here mentioned we have no other historical notice. “Beor” is also the name of Balaam’s father Num 22:5. This indicates affinity of language between their respective tribes. The site of “Dinhabah,” the capital of Bela, though the name is applied to many towns, has not been ascertained. “Bozrah” is el-Busaireh, about twenty-one miles nearly south of the Salt Sea. “The land of the Temanite” has its name from Teman, son of Eliphaz. His town was, according to Jerome, five miles from Petra. “Hadad” is a name of frequent recurrence among the Aramaeans. “Who smote Midian in the field of Moab.” This records an event not otherwise known, and indicates external conquest on the part of the Idumaean state. “Avith” or Ajuth (1Ch 1:46, probably a graphic error) is not otherwise known.
“Masrecah” is likewise unknown. “Rehoboth by the river.” If the river be the Phrat (Onkelos), Rehoboth may be er-Rahabah, not far from the mouth of the Khabur. Otherwise it may be er-Ruhaibeh on a wady joining the Sihor or el-Arish Gen 26:22, or the Robotha of Eusebius and Jerome, the site of which is not known. “Hadar” is probably a colloquial variation of Hadad Gen 36:35 which is found in Chronicles. Pau or Pai is unknown. Matred is the father of his wife. Mezahab her mother’s father. The death of all these sovereigns is recorded except the last, who is therefore, supposed to have been contemporary with Moses.
Gen 36:40-43
The hereditary dukes who were contemporaneous with this sovereign, and formed no doubt his council, are now enumerated. Timna, once the name of a female, now appears as a male, unless we allow a duchess in her own right to have occurred among them. The same applies to Oholibamah. Alva or Aljah is near akin to Alvan or Allan Gen 36:23. Jetheth, Elah, Pinon, Mibzar, Magdiel, Iram, are new names. Four of the old names reappear. One is only slightly different. The number of dukes is eleven. It is probable that Amalek separated from the family confederacy; and the number of tribes may have been originally twelve. The seven Horite dukedoms probably merged into the Idumaean eleven.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Edom. His genealogy extends as far as ver. 20,…
Edom. His genealogy extends as far as ver. 20, where that of Seir, the Horrite, begins. The seven first verses specify Esau’s sons, the twelve next his grandsons born in Seir. From the 15th to the 20th verse, we have the most ancient form of government in that nation under the Aluphim, or heads of families. To them succeed kings, (ver. 31 to 40,) and then dukes to the end. Moses omits several generations of Oolibama’s grand-children, as foreign to his purpose, which was to shew the Israelites whom they were not to molest. The kings, of whom he speaks, (ver. 31,) might govern different parts of the country at the same time; and that before any form of government was established among the Hebrews, as it was under Moses, who is styled a king, (Deuteronomy xxxiii. 5,) about 200 years after Esau had driven the Horrites from their mountains. (Calmet) --- Among these nations several good men might exist, as Job, &c. But the true religion was preserved more fully among the 12 tribes. (St. Augustine, City of God xv. xvi.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Esau’s Family Record and the Horites.
NINTH SECTION
Esau’s Family Record and the Horites.
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Gen_36:1-43
1Now these are the generations of Esau [ hairy, rough], who is Edom [red]. 2Esau took his wives of the daughters of Canaan; Adah [ornament, grace] the daughter of Elon [oak-grove, oak, strength] the Hittite, and Aholibamah [tent of the sacred height] the daughter of Anah [answering] the daughter of Zibeon [Gesenius: colored; Fürst: wild, robber] the Hivite; 3And Bashemath [pleasant fragrance] Ishmael’s daughter, sister of Nebajoth [lofty place]. 4And Adah bare to Esau, Eliphaz [strength of God]; and Bashemath bare Reuel [friend of God]; 5And Aholibamah bare Jeush [or Jehus, gatherer], and Jaalam [Fürst: mountain-climber], and Korah1 [smooth]: these are the sons of Esau, which were born unto him in the land of Canaan. 6And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. 7For their riches were more than that they might dwell together: and the land2 wherein they were strangers could not bear them, because of their cattle. 8Thus dwelt Esau in mount Seir [rough, wild mountain-region]: Esau is Edom.
9And these are the generations of Esau the father of the Edomites, in mount Seir: 10These are the names of Esau’s sons; Eliphaz the son of Adah the wife of Esau; Reuel the son of Bashemath the wife of Esau. 11And the sons of Eliphaz were, Teman [right side, southlander], Omar [Gesenius: eloquent; Fürst: mountain-dweller], Zepho [watch], and 12Gatam [Gesenius: puny, thin; Fürst: burnt, dry valley] and Kenaz [hunting]. And Timna [restraint] was concubine to Eliphaz, Esau’s son: and she bare to Eliphaz, Amalek3: these were 13the sons of Adah, Esau’s wife. And these are the sons of Reuel; Nahath [going down, evening], and Zerah [rising, morning], Shammah [wasting; Fürst: report, call], and Mizzah [Gesenius: fear; Fürst: perhaps joy, rejoicing]: these were the sons of Bashemath, Esau’s wife.
14And these were the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, Esau’s wife: and she bare to Esau, Jeush, and Jaalam, and Korah.
15These were dukes [princes, heads of families, chiefs] of the sons of Esau: the sons of Eliphaz, the first-born son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, 16Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz, in the land of Edom: these were the sons [grandsons] of Adah.
17And these are the sons of Reuel, Esau’s son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel, in the land of Edom: these are the sons [grandsons] of Bashemath, Esau’s wife.
18And these are the sons of Aholibamah, Esau’s wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau’s 19wife. These are the sons of Esau (who is [prince of] Edom) and these are their dukes.
20These are the sons of Seir the Horite [cave-dweller, troglodyte], who inhabited [primitive dweller?] the land; Lotan [= covering, veiled], and Shobal [traveller, wanderer], and Zibeon, 21and Anah, And Dishon [gazelle], and Ezer [Gesenius: store; Fürst: connection], and Dishan4 [same as Dishon]: these are the dukes of the Horites, the children of Seir in the land of Edom. 22And the children of Lotan were Hori [troglodytes], and Heman [Gesenius: destruction; Fürst: commotion]: and Lotan’s sister was Timna. 23And the children of Shobal were these; Alvan [Gesenius: unjust; Fürst: lofty], and Manahath [rest], and Ebal [Fürst: bald 24 mountain], Shepho [bare, desert], and Onam [strong, robust]. And these are the children of Zibeon; both Ajah [screamer, hawk], and Anah [singer, answerer]: this was that Anah that found the mules [hot springs] in the wilderness, as he fed the asses of Zibeon his father. 25And the children of Anah were these: Dishon, and Aholibamah the daughter of Anah. 26And these are the children of Dishon; Hemdan [pleasant], and Eshban[Gesenius: insight; Fürst: thoughtful hero], and Ithran [superior = Jethro and Jithron], and Cheran [Gesenius: harp; Fürst: companion]. 27The children of Ezer are these; Bilhan [—Bilhah; Gesenius: modest; Fürst: tender], and Zaavan [Fürst: unquiet, troubled], and Akan [twisting]. 28The children of 29Dishan are these; Uz [sandman, or woodman], and Aran [Gesenius: mightier]. These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah, 30Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes5 in the land of Seir.
31And these are the kings that reigned in the land of Edom, before there reigned any 32king over the children of Israel. And Bela [comp. Gen_14:2] the son of Beor [Gesenius: torch, lamp; Fürst: shepherd] reigned in Edom: and the name of his city was Dinhabah 33[Gesenius, Fürst: place of plunder (? Fehmgericht)6]. And Bela died, and Jobab [shout, howl, i. e., desert] the son of Zerah of Bozrah [fold, fort] reigned in his stead. 34And Jobab died, and Husham [= Hushai; rapid, haste] of the land of Temani reigned in his stead. 35And Husham died, and Hadad [prince; strong, violent] the son of Bedad [separate, the lonely], (who smote Midian in the field of Moab), reigned in his stead: and the name of his city was Avith 36[Gesenius: ruins; Fürst: tent-village]. And Hadad died, and Samlah [covering] of Masrekah 37[a vineyard] reigned in his stead. And Samlah died, and Saul [asked, wished] of Rehoboth 38[wide, room] by the river reigned in his stead. And Saul died, and Baal-hanan [gracious 39 lord] the son of Achbor [= Achbar, mouse] reigned in his stead. And-Baal-hanan the son of Achbor died, and Hadar [grace, honor] reigned in his stead: and the name of his city was Pau [Gesenius: bleating; Fürst: yawning deep]; and his wife’s name was Mehetabel [God-benefiting], the daughter of Matred [pushing], the daughter of Mezahab [water of gold]. 40And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah [Gesenius: unrighteousness; Fürst: height, exaltation], duke Jetheth [Gesenius: nail; Fürst: subjugation]. 41Duke Aholibamah, duke Elah [Fürst: oak strong, and hard], duke Pinon [= Punon; Gesenius: darkness; Fürst: a mine]. 42, 43Duke Kenaz, duke Teman, duke Mibzar [fortress, strong city]. Duke Magdiel [Fürst: glory of God; Gesenius: prince of God], duke Iram [citizen, city region]: these be the dukes of Edom, according to their habitations, in the land of their possession: he is Esau,7 the father of the Edomites.
PRELIMINARY REMARKS
A. It is in full accordance with the mode of statement used in Genesis, that at this point, at which Esau passes out from connection with the theocratic history, the history of his family, as belonging to the genealogical tree, should be preserved in the memory of the people of God (see p. 495). B. The toledoth of the Edomites is recorded in a series of special genealogies: 1. The point of departure: Esau’s wives and children, and his settlement upon the mountains of Seir (Gen_36:1-8); 2. Esau’s sons and grandsons viewed as tribe-fathers (Gen_36:9-14); 3. the tribe-chiefs or princes of the house of Esau (Gen_36:15-19); 4. the genealogy of the aborigines of the land, the Horites, with whom the Edomites, as conquerors, are mingled (Gen_36:20-30); 5. the kings of the land of Edom (Gen_36:31-39); 6. the ruling princes, i. e., the heads of provinces, or rather the seats of chieftains, enduring throughout the reigns of the kings of Edom (Gen_36:40-43).—C. It is clear that these tables do not form any one peculiar chronological succession. The tables, number three of the Edomitic princes, and four, of the Horite princes, form a parallel; in point of time, indeed, the line of Horite princes must be regarded as the older line. So, also, table number five of the kings of Edom, is parallel with number six of the provincial princes or councillors of Edom. There are, therefore, but three fundamental divisions: 1. The sons and grandsons of Edom; 2. the old and new princes of Edom; 3. the kingdom of Edom viewed as to its kings and as to its provincial rulers (or dukedoms).—In Deu_2:12; Deu_2:22, the Edomites appear to have destroyed the Horites, as the aboriginal dwellers in Seir. But this must be understood in the sense of a warlike subjugation, which resulted partly in their absorption, partly and mainly in placing the original dwellers in the land in a state of bondage, and that wretched condition in which they are probably described in the book of Job (Job_16:11; Job_17:6; Job_24:7; Job_30:1; see Knobel, p. 277). Knobel refers these tables, as generally all the completed genealogical tables in Genesis, to the Elohist. But this only is established, that the genealogical tables are, in their very nature, in great part Elohistic.
EXEGETICAL AND CRITICAL
Esau’s wives and children, and his settlement upon the mountains of Seir (Gen_36:1-8).—Of Esau, that is Edom (Gen_25:30).—In Gen_26:34 the two first wives of Esau are called Judith, the daughter of Beeri the Hittite, and Bashemath, the daughter of Elon the Hittite. In Gen_28:9 the third wife bears the name of Mahalath, the daughter of Ishmael. Here the daughter of Elon the Hittite is called Adah, and in the place of Judith, the daughter of Beeri the Hittite, we have Aholibamah, the daughter of Anah, the granddaughter of Zibeon the Hivite. But while the daughter of Elon is named Bashemath above, here the daughter of Ishmael bears that name. It is perfectly arbitrary when Knobel and others identify the Zibeon of Gen_36:2 with the Zibeon of Gen_36:21, and then, instead of the addition, the Hivite, read the Horite. But Knobel remarks correctly: “The different accounts (all of which he ascribes to the Elohist) agree in this: a. That Esau had three wives; b. that one of them is called Bashemath; c. that the third was a daughter of Ishmael and sister to Nebajoth.” Keil explains the differences upon the assumption that Moses used genealogical records of Esau’s family and descendants, and left them unaltered. The statement, however, presents no irreconcilable contradiction, but is explained by the custom of the ancient orientals, which is still in use among the Arabians, by which men often received surnames from some important or remarkable event of life (as, e. g. Esau the surname Edom Gen_25:30), which gradually became proper names, and by which women at their marriage generally assumed new first names (comp. Hengstenberg’sBeiträge, iii. pp. 273–302). We remark only that Judith takes the name Aholibamah, her father Beeri (for the conjecture of Hengstenberg, which will scarcely stand the test, in our judgment, see Keil, p. 232) the name Anah, while the general popular name Hittites=Canaanites becomes specific in the name Hivite. But now the names Aholibamah and Anah appear to be symbolic and religious names. Bashemath, the daughter of Elon, now bears the name Adah, while, on the contrary, Mahalath, the daughter of Ishmael, is now called Bashemath. This may be explained upon the supposition that Esau, whose garments were fragrant with sweet odors, distinguished Judith [Mahalath?—A. G.], whom he married twenty years later than his other wives, as his favorite wife by the name Bashemath, the fragrant, while as a compensation he called his former Bashemath, Adah, or ornament. If Beeri was a priest, the name Anah (hearing, answering), would be appropriate to him, as also Aholibamah, tent of height, holy tabernacle, would be to his daughter. For the different attempts at reconciling these differences, see Knobel, p. 278. The impossibility of solving these difficulties is emphasized and supported by a collection of examples, which certainly shows that there were different traditions according to different points of view, in full accord with the living nature and character of biblical relations. [These tables carry the genealogy of the descendants of Esau down to the period at which the Pentateuch closes, since the last of the eight kings, whose united reigns would probably cover this length of time, of whom it is not said that he died, was probably still upon the throne at the time of Moses, and was the king of Edom to whom Moses applied for leave to pass through the land. The statement, though very brief, is arranged with the utmost precision. We have first the introductory statement in regard to Esau and his wives, and his settlement at Seir; then the genealogy of his sons and grandsons born in Seir, in distinction from those born in Canaan; then of the tribe-princes of Edom; then by an easy and natural transition the genealogy of the Horite princes and tribes who were absorbed by the Edomitic tribes; then of the kings of Edom; and lastly of the places or chief seats of these tribal princes, after their families, by their names. It is not surprising that there should be inquiries suggested here, which cannot be answered, or that there should be missing links in the historical statement. The apparent discrepancies, however, involve no contradiction. As to the wives of Esau, the different accounts may be reconciled in either of two ways. We may suppose with some (Murphy, Jacobus) that Judith, during the long period between her marriage and the removal of Esau to Seir, had died, without leaving male issue, and that Aholibamah here recorded is the fourth wife of Esau in the order of time, although in this table classed with the daughter of Elon, because she was a Canaanitess also. The mere change of names in the females occasions little difficulty, since it is so common for persons to have two names, and since the first name of the female was so frequently changed at marriage. This seems a natural supposition, and will meet the necessities of the case. We may, however, suppose, as Hengstenberg suggests (see also Kurtz, Keil, Baumgarten), that the names Beeri and Anah designate the same person. In the 24th verse we meet with an Anah who is thus described: “This was that Anah that found the warm springs (E. V. mules) in the wilderness, as he fed the asses of Zibeon his father.” The identity in the name of the father, Zibeon, leads to the identifying of Anah and Beeri. This is confirmed by the significance of the name Beeri, man of the wells, which would seem to refer to some such remarkable event in the desert. He would probably be known by this name, Beeri, among his associates, but in the genealogy he appears with his own proper name, Anah. That he is in one place called a Hittite, in another a Hivite, in another still a Horite, may be easily explained on the theory that the Hittite defines the race, the Hivite the specific tribe, and the Horite describes him with reference to his abode. The theory of Hengstenberg is certainly ingenious, meets essentially the difficulties in the case, and may well be held until a better is suggested. See Hengstenberg’sBeiträge, vol. iii. pp. 273–302; Keil, Kurtz, Baumgarten, in loc.—A. G.]—And Adah bare.—See the names of the sons of Esau, 1Ch_1:35. [The difference between the catalogue there and here is due to the change in the Hebrew from one weak letter to another.—A. G.]—Into the country, from the face of his brother.—The conjecture that the word Seir has been left out after the word land or country, is superfluous [and hence unjustifiable.—A. G.], if we understand the words “away from his brother” as a qualifying adjective or phrase. He sought a country in which he should not meet with his brother. The final emigration of Esau to Seir after the death of his father does not exclude the preliminary migration thither (Gen_32:3); neither does the motive for the earlier removal, the securing of a wide domain for hunting, and over which he might rule, exclude the motive for the later, in the fact that the flocks of the two brothers had grown so large that they could not dwell together. We may well conclude, however, from the last statement, that Esau had at least inherited a large part of the herds of Isaac, although Keil assumes the contrary.
Second Section. Esau’s sons and grandsons as the ancestors of tribes (Gen_36:9-14; comp. 1Ch_1:36-37).—To Mount Seir.—The mountain-range between the Dead Sea and the Ailanitic Gulf. The northern part was called Gebalene, and the southern Es Sherah (see Keil, p. 233; Winer’sReal Würterbuch [Kitto, new edition, Smith, Murphy.—A. G.], and the Geographies of the Bible). “While the sons of Aholibamah became directly heads of tribes, it was only the grandsons of the other two wives, each of whom bare only one son, who attained this distinction. There were thus thirteen heads of tribes, or, if we exclude Amalek, who was born of the concubine Timnah, twelve, as with the Nahorites, Ishmaelites, and Israelites.” Knobel. [It is probable, as Hengstenberg has shown, that this Amalek was the ancestor of the Amalekites who opposed the Israelites in their march through the desert; and that this is what Balaam alludes to when he says that Amalek was the first of the nations, not the oldest, but the first who made war with the Israelites after they became the covenant people of God. The reference to the field of the Amalekites, Gen_14:7, is not in opposition to this, since it is not said in that passage that the Amalekites were slain, but that they were slain who occupied the country which afterwards belonged to this tribe. It is not probable that a people who played so important a part in the history of Israel (see Num_13:29; Num_14:43; Jdg_6:3; Jdg_7:12; Jdg_12:15; 1Sa_14:48; 1Sa_15:2 ff; 1Sa_27:8; 2Sa_8:12) should have been without their genealogy in the book of Genesis. Amalek probably separated himself early from his brethren, perhaps from the fact of his birth not being strictly legitimate, and grew into an independent people, who seem to have had their main position at Kadesh, in the mountains south of Judah, but spread themselves throughout the desert and even into Canaan. See Hengstenberg: Beiträge, vol. iii. p. 302 ff.—A. G.] There were three divisions from the three wives.—The sons of Eliphaz.—For the ethnographic importance of these names, compare Knobel and the Bible Dictionaries. Amalek, see above.—These are the sons of Adah.—Since Timnah was a concubine, it is assumed that Adah had adopted her.
Third Section. The Edomitic tribe-princes (Gen_36:15-19). “אַלּוּפִים, probably from אֶלֶף or = אֲלָפִים מִשְׁפָּחוֹת , families, heads of families, is the peculiar title of Edomitic and Horitic phylarchs, only once, Zec_9:7; Zec_12:5, applied to Jewish princes or governors. Knobel is entirely wrong when he explains these names geographically.” Keil. But they may have established themselves geographically within more or less fixed limits, e. g. Teman (Edom from Teman to Dedan, Eze_25:13).
Fourth Section. Genealogy of the Horites (Gen_36:20-30; comp. 1Ch_1:38-42).—Of Seir.—The name of the ancestor of the early inhabitants of Seir is identical with the name of the land, as is true also with the names Asshur, Aram, Mizraim, Canaan, in the genealogical table.—The Horites.—חֹרִי, from חוֹר, hole, cave, cave-man, troglodyte.—Who inhabited the land—i. e., the earlier inhabitants in contrast with the Edomites. The land of the Edomites is full of caves (Robinson, “Researches,” vol. ii. p. 551 ff.). “The inhabitants of Idumæa use them for dwellings. Jerome, upon Obadiah, says they had dwellings and sheepfolds in caves. This was peculiarly true of the aboriginal Horites, who (Job_30:6) are described by this peculiarity. It is remarkable that the description of the wretched manner of living and evil courses of the Horites, given in the book of Job, are still accurately true to-day of the dwellers in the old Edomitic land.” Knobel. The Horite table first enumerates seven princes, then their sons, among whom the name Anah occupies a prominent place (Gen_36:24), who is said in Luther’s version [also in the English.—A. G.], following the error of the Talmud, “to have found the mules in the wilderness.” He discovered rather in the desert הַיֵּמִים, warm springs (Vulgate), which may refer to the warm sulphur springs of Calirrhoe, in Wady Zerka Maein, or to those in Wady El Ahsa, southeast of the Dead Sea, or to those in Wady Hamad between Kerek and the Dead Sea. For further details see Knobel and Keil, the latter of whom remarks that the notice of his feeding the asses may indicate that these animals led to the discovery of the springs, p. 225, note. Besides the sons, there are two daughters named in this genealogical table, Thimnah and Aholibamah. “Thimnah may perhaps be the same person with the concubine of Eliphaz, Gen_36:12. Aholibamah is, however, not the same with the wife of Esau.” Keil. There may have been, also, more than one person of the name of Thimnah. For the differences between this catalogue and that in 1 Chron., comp. Keil, p. 234. [These diversities are mainly those which arise from the substituting one weak letter for another.—A. G.] The princes are still named once more, as they gave their names to tribes or districts. Knobel attempts to explain these names as if they were geographical and not personal, which Keil should not so strongly have opposed. [Keil shows, however, how vain and groundless this attempt is, by the fact that the son of Zibeon discovered the warm springs, which proves of course that this is a table of the names of persons, and not of tribes or their localities.—A. G.]
Fifth Section. The kings of the land of Edom (Gen_36:31-39; comp. 1Ch_1:43-50). Out of the original discordant or opposing Edomite and Horite princes there sprang one united kingdom, the Edomitic element being undoubtedly the predominant. From the statement here made, it is plain that the kings were not hereditary kings; in no case does the son succeed to the father’s throne. Still less are we to suppose, with Keil, Hengstenberg [also Murphy, Jacobus, and others.—A. G.], that it was a well-ordered elective monarchy, with chosen kings, since in that case, at least, some of the sons would have succeeded their fathers. (Knobel wavers between the assumption of elections and usurpations.) It is rather in accordance with the Edomitic character (see the blessing of Isaac), that a circle of usurpations should arise out of the turbulent transition state; dark counterparts of the way and manner in which the judges in Israel wrought together or followed one another at the calling of God. Thus Bela, of Dinhaba, city of plunder, as devourer (as despotic Balaam), might well begin the series. And the name of Jobab, one who with the howling of the desert breaks forth from his fastness, confirms the mode of the kingdom as already intimated. Husham seems to have gained his power and position by surprise, Hadad by violence, and Samlah by political arts and fraud. With Saul, therefore, we first meet with one who was desired and chosen, and the remark that he was succeeded by Baal-hanan, gracious lord, and he by Hadar, rich in power, whose wife bears a truly pious name, justifies the conjecture that the savage, uncultivated forms of violence and cunning gradually gave place to the more noble forms. Of this eighth king of the Edomites, it is not said here that he died. The table closes, therefore, with the time of Hadar. Keil justly assumes that the tribe-princes or phylarchs (who, indeed, as persons, did not follow each other, but were cotemporary, and as hereditary dignities located and fixed themselves geographically) existed as cotemporaries with the kings (with regard to Exo_15:15, comp. Num_20:14 ff.). “While Moses treats with the king of Edom with reference to a passage through his land, in the song of Moses it is the tribe-princes who are filled with fear at the miraculous passage of the Israelites through the Red Sea (comp. Exek. Gen_32:29). We may urge further that the account of the seats of these phylarchs, Gen_36:40-43, follows after the catalogue of the kings.” Keil.—Before there reigned any king over the children of Israel.—It has been inferred from this statement, that Genesis, or the part of Genesis lying before us here, was not composed until the time of the kings in Israel. Delitzsch replies to this, that the narrator might have inserted this clause from the stand-point of the promise spoken, e. g. Gen_17:1 and Gen_35:11. Then, indeed, we should have expected another mode of expression. But how obvious it is to suppose that this phrase is an interpolation by a later writer! [“The phrase does not imply that monarchy began in Israel immediately after those kings; nor does it imply that monarchy had begun in Israel at the time of the writer; as Isaac’s saying ‘that my soul may bless thee before I die,’ does not imply that he was dead at the time of his saying so. It simply implies that Israel was expected to have kings, as Isaac was expected to die.” Murphy. The sentence is in its place, and the supposition of any interpolation is needless and therefore unwarrantable.—A. G.] But, carefully considered, this table points back to a very remote time of the Edomitic kingdom. Leaving out of view the fact, that usurpations follow each other far more rapidly than hereditary sovereigns, we must observe that no one of these kings ever appears elsewhere, or is in any way involved in the Israelitish history. Some have, indeed, supposed that Hadad, the son of Bedad, Gen_36:35, is identical with the Edomite king who rebelled against Solomon (1Ki_11:14), yet the various distinctions of the two differ altogether (see Keil, p. 236). Hengstenberg, with much stronger force, concludes, from the fact that he is said to have smitten Midian in the field of Moab, that he must have been nearly a contemporary with Moses, since at the time of Gideon the Midianites disappear from the history.—Bela the son of Beor.—It is merely an accidental coincidence, that Balaam also, whose name is related to Bela, is a son of Beor, although even Jewish expositors have here thought of Balaam (see Knobel, p. 286).—Of Bozrah.—An important city of the Edomites (Isa_34:6 and other passages). Knobel thinks that the name has been preserved in the village Busaireh [see Robinson: “Researches,” vol. ii. p. 511 ff.—A. G.]. For Masrekah and Rehoboth, see Knobel. [Keil holds that the allusion to the river determines the locality to be on the Euphrates; probably it is the Errachabi or Rachabeh on the Euphrates near the mouth of the Chaboras.—A. G.] We prefer, however, to seek it at some small nahar, river, in Edom.—Hadar, 1Ch_1:50, erroneously Hadad.—Mezahab.—Regarded by Knobel as masculine, by Keil as feminine, but the former is more probable. [Keil makes Matred the mother of his wife, and Mezahab her mother. Murphy regards both as masculine nouns. There is no general rule, other than usage, to determine the gender of many Hebrew names, and the usage is not uniform. See Green’s “Grammar,” § 197.—A. G.] Keil supposes that the last-named king, Hadar, is the same one with whom Moses treated for a passage through his land. The theory that the Pentateuch must be entirely referred to Moses, probably lies at the basis of this supposition. The critical history of the Bible, however, cannot depend upon such conjectures. If we take into account the strong desire in the Edomitic race for dominion, we may well conjecture that the first usurpation began soon after the death of Esau’s grandsons. “If now,” Keil remarks, “we place their death about two hundred and fifty years before the exodus of Israel from Egypt, there would be a period of two hundred and ninety years before the arrival of Israel at the borders of Edom (Num_20:14); a period long enough for the reigns of the eight kings, even if the kingdom arose first after the death of the phylarchs mentioned in Gen_36:15-18.” We may add, further, that the tables may possibly close with the beginning of Hadar’s reign, and hence, perhaps, we have a more detailed account of his family. We should thus only have to divide the two hundred and ninety years between the seven kings. An average of forty years is certainly, however, a very long period to assign to a circle of such despotic sovereigns. [If, however, the kings co-existed with the dukes, and were elective, chosen probably by these dukes or phylarchs, and began soon after the death of Esau, we should have a longer average. The length of human life at that period would justify the assumption of these longer reigns; if there is good reason to believe, as there seems to be, that their reigns were peaceful, and not violent usurpations. All these calculations, however, depend upon the length of the period of the bondage.—A. G.]
Sixth Section. The permanent tribe-princes, or the seats of their power, in Edom (Gen_36:40-43; comp. 1Ch_1:51-54). It is plain that we have here the geographical position of the original personal tribe-princes, recorded under the political provincial tribe-names, i. e., we have the ethnographic and geographical divisions of the kingdom of Edom; and Keil justly rejects the assertion of Bertheau, that there follows here a second catalogue of the Edomitic princes, who perhaps, after the death of Hadar, “restored the old tribal institution and the hereditary aristocracy.”—After their places, according to their families, by their names.—After the names, i. e., which their families and places had formed for themselves. Hence many, perhaps the most, of the old names of princes have passed over into new names of tribes and localities.—1. Thimnah=Amalek (see Gen_36:12; Gen_36:16; Gen_36:22).—2. Alwah.—Here the Horitic name Alwan, Gen_36:23, appears to have forced its way through the Edomite dominion.—3. Jetheth.—4. Aholibamah.—Perhaps the district of the sons of Aholibamah, Gen_36:2. Keil is inclined to refer it to the Horite Aholibamah, Gen_36:25—5. Elah.—Reminds us of Elon, Gen_36:2, and of Eliphaz his grandson and Esau’s son, whose sons, Omar, Zepho, and Gatam (Gen_36:11), may perhaps have gone up into the district of Kenaz.—6. Pinon.—7. Kenaz.—Points back to Kenaz, the son of Eliphaz, Gen_36:11—8. Theman.—This was the name of the first son of Eliphaz, Gen_36:11.—9. Mibzar.—Goes back, perhaps through Bozra, to a tribe-prince. The signification of Zepho, Gen_36:11, is analogous.—10. Magdiel.—Is perhaps connected with Manahath, Gen_36:23.—11. Iram.—“אֵלָה is the sea-point Aila. פִּינֹן is the same with Phunon, a camping place of the Israelites (Num_33:43 f.), celebrated for its mines, to which many Christians were sent by Diocletian, situated between Petra and Zoar, northeasterly from Wady Musa (Ritter, xiv. p. 125 ff.). תֵּימָן, the capital,אֶרֶץ הַתֵּימָנִי, Gen_36:34.” Keil. Mibzar might be referred to Petra, Knobel thinks, since it is a stronghold, but that place is usually called Selah.—He is Esau.—The conclusion of the narrative is entirely in accordance with the Hebrew conception of the personal character and relations of history. Esau is actually “the father” and not merely the founder of Edom, as he lives on in his toledoth. This close of the toledoth of Esau points forward to the toledoth of Jacob.
DOCTRINAL AND ETHICAL
1. The sacred history hangs up in the treasure-house of the Old Testament the tables of the toledoth of Esau, not merely because he too received a blessing from God, and had the promise of a blessing (Keil), but more especially because he now breaks the band of the theocracy, and passes out of view, just as it had done with the tables of the nations, and all the succeeding genealogical tables. God, indeed, permits the heathen to go their own way (Act_14:16; Psa_81:13), but is mindful of all his children (Act_15:14 f.; Gen_17:26), even those who are in the kingdom of the dead [but in a different sense, surely.—A. G.] (Luk_20:38; 1Pe_4:6), and hence the people of God, too, preserve their memory in hope.
2. We may suppose that Edom at first preserved the patriarchal religion, although in a more external form. Its vicinity to the tribe of Judah, if it made any proper use of it, was a permanent blessing. The idolatry of Edom is not referred to frequently even in later history. The only allusions are 1Ki_11:1; 1Ki_9:8; 2Ch_25:14. From these intimations we may infer that Edom declined, to a certain extent, into heathen, religious darkness, but much more into moral depravity (see Exo_15:15, and other passages). The people of Israel are frequently reminded, however, in the earlier history, to spare Esau’s people, and treat them as brethren (Deu_2:4-5; Deu_23:7-8). It may be remarked, by the way, that these passages show the early age of Deuteronomy, since Edom stands in other relations at a later period. The refined theocratic recollection in Edom, avails so far as to even awaken and cherish its jealousy of Israel. And in this respect Edom stands in the relation of an envious, malicious, and false brother of Israel, and becomes a type of Antichrist (Obadiah). This, however, does not exclude the promise of salvation for the historic Edom, in its individual members (Isa_11:14; Jer_49:17 ff.). We do not read of any special conversion of Edom to Christianity, perhaps (see, however, Mar_3:8), because the violent conversion of Edom to the Jewish faith, under John Hyrcanus, had first occurred, by which Edom was partially merged into the Jews, and partially amalgamated with the Bedouin Arabs. To return back to Jacob, or to fall away to Ishmael, was the only alternative open to Edom.
3. In the Herodian slaughter of the children at Bethlehem, however, the old thought of Esau, to kill his brother Jacob, becomes actual in the assault upon the life of Jesus.
4. The history of the Edomites falls at last into the history of the Herods. For this history, as for that of Edom, we may refer to the Bible Dictionaries, the sources of religious history (Josephus, and others), and books of travels. [Robinson, “Researches,” vol. ii. p. 551 ff.—A. G.]
5. The table here is composed of several tables which portray, vividly and naturally, the origin of a kingdom: 1. The period of the tribe-chiefs; 2. the period of the peculiar permanent tribe-princes; 3. the period of the formation of the kingdom, and its continued existence upon the basis of permanent tribe principalities or dukedoms.
6. The subjugation of the Horites (whom we are not to regard as savages, merely because they dwelt in caves) by the Edomites, and the fusion of both people under an Edomitic kingdom, represents to us vividly the process of the formation of a people, as in a precisely similar way it has occurred a hundred times in the history of the world. In sacred history we may refer here especially to the rise of the Samaritans, and in later history, to the formation of the Roman people. The Franks overcame the Gauls as the Edomites the Horites, although under different moulding relations. This great forming process is now taking place under our very eyes in North America. But these historical growths of a people are the subject of a special divine providence (Act_17:26).
7. We are here reminded again of the prominent personal view of all the relations of life in the sacred Scriptures. At the close of the whole evolution of a people it is said again: This is Esau. He lives still, as the father, in the entire people; stamps even the Horitic element with his own image.
8. The discovery of the warm springs by Anah, is an example of human discoveries in their accidental and providential bearings and significance. [Wordsworth says: There is an important moral in these generations of Esau. They show that the families of the carnal race of this world develop themselves more rapidly than the promised seed. Ishmael and Esau come sooner to their possession than Isaac and Jacob. The promised seed is of slow growth. It is like the grain of mustard-seed (Mat_13:31). The fulfilments of all God’s promises, of great blessings to his people, are always long in coming. But the kingdoms of this world would soon fade, while the kingdom of heaven will endure for ever (p. 147, 148).—A. G.]
HOMILETICAL AND PRACTICAL
Meditations upon this chapter must be connected with the general declarations as to Esau, e. g., with Isaac’s blessing upon him, with the prophetic passages relating to Esau, with the history of the Herods, with Act_17:26, or with other New Testament passages.—The fulfilling of the blessing upon Esau.—Esau’s development.—The ancient and modern Edom.—How Israel even in later days regarded the fraternal relation of Edom as sacred.
Starke: This narrative of Esau has, doubtless, its important uses, partly as it shows how richly God fulfils his promises (Gen_25:23; Gen_27:39-40), partly as it sets before the descendants of Jacob, how far the boundaries of Esau’s descendants reach, and partly as thence the Israelites are earnestly forbidden to encroach upon them (Deu_2:4-5), except in relation to the Amalekites (Exo_17:14). Moreover, there were many pious men among the descendants of Esau, who were in covenant with God. Observe how the patriarchal sacrificial service continued for a long time among the Edomites, until, after the exodus of the Israelites from Egypt, the church of the Edomites gradually declined, etc. (Taken in part from Rambach’s “Ecclesiastical History.”) Gen_36:3. These names lead one to think of Job’s friends. (He then remarks, that some suppose that Job’s friend Eliphaz descended from this one, while others regard the Eliphaz of Job as still older.) View of the Edomites and of the Amalekites.—(Gen_36:24. Mules, according to Luther. The Hebrew word occurs but once in the sacred Scriptures, and is, therefore, more difficult to explain. The Sept. has formed from it a man’s name; the Chaldee renders it “giants;” the Samar. Emim, a race of giants; in the Arabic some understand a kind of warm bath; others, a kind of healing drug.)
Gen_36:33. This Jobab is held by some, though without any good reason, as the same with Job.—Osiander: The kingdom of Christ alone endures and is eternal; the other kingdoms and sovereignties, which are of this world, are subject to frequent changes, and, indeed, decay and perish (Psa_89:3-4). Whatever rises rapidly disappears rapidly also (Psa_37:35 f.). Lange: Jacob, not less than Abraham and Isaac, was a type of Christ: 1. According to the promise, the lord over all Canaan, but he had nothing of his own there but the parcel of the field which he bought at Shechem. Thus, Christ also is the Lord of the whole world, etc.; 2. Jacob a great shepherd, Christ the chief shepherd; 3. Jacob’s long service for Rachel and Leah, Christ in the form of a servant and his service; 4. Jacob gained two herds, Christ the Jews and Gentiles; 5. Jacob a prophet, priest, and king, the three offices of Christ; 6. Jacob’s wrestling, and Christ’s agony and struggle; 7. Jacob lame in his thigh, Christ and the prints of the nails and spear; 8. Jacob left behind him twelve patriarchs, Christ the twelve apostles. Gerlach: Calvin’s remarks. We must here remember, that those separated from God’s covenant rise quickly and decay rapidly, like the grass upon the house-tops, which springs up quickly and soon withers because it has no depth of earth and roots. Both of Isaac’s sons have the glorious promise that kings shall come from them; now they appear first among the Edomites, and Israel seems to be set aside. But the course of the history shows how much better it is first to strike the roots deep into the earth, than to receive immediately a transitory glory which vanishes away in a moment. The believer, therefore, while he toils slowly onwards, must not envy the rapid and joyful progress of others, for the permanent prosperity and blessedness promised to him by the Lord is of far greater value.—Schröder: (Ranke:) The Israelites also were to be encouraged in their contest, through the conspicuous victory which the Edomites in earlier times had obtained over the numerous tribes of Seir. (Baumgarten:) This external glory in the very beginning of Esau’s history, stands in striking contrast to the simple relations in the family of Jacob, but corresponds perfectly with the whole previous course of our history, which, from the beginning, assigns worldly power and riches to the line which lies beyond the covenant and union with God, while it sets forth the humility and retiring nature in the race chosen by God.—In later history, the kingdom among the Edomites appears to have been hereditary (1Ki_11:14).
Gen_36:43. (Baumgarten:) We may explain the fact that only eleven names are found here, while there are fourteen above, upon the supposition that some of the seats of power embraced more than one princely family.
Footnotes:
[1][Gen_36:5.—Murphy gives these names the signification of haste, hiding, ice.—A. G.]
[2][Gen_36:7.—Of their sojournings.—A. G.]
[3][Gen_36:12.—From עַם מָלַק, a nation of head-breakers, spoilers? Lange. Laboring, licking up; Murphy: which seems the better derivation.—A. G.]
[4][Gen_36:21.—Murphy: threshing.—A. G.]
[5][Gen_36:30.—Which were to them for tribe-princes (and tribe names).—A. G.]
[6][Gen_36:32.—The Fehmgericht was the secret criminal court in Westphalia, somewhat akin to our vigilance committees.—A. G.]
[7][Gen_36:43.—Lit., This is Esau = the father of Edom, the founder of the Edomites, with their kings and princes. This closes this Section, and at the same time prepares us for what follows.—A. G.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain ESAU’S WIVES AND CHILDREN, AND THEIR REMOVAL TO MOUNT…
ESAU’S WIVES AND CHILDREN, AND THEIR REMOVAL TO MOUNT SEIR, Gen_36:1-8. A comparison of the names of Esau’s wives, as given here and in Gen_26:34; Gen_28:9, will show noticeable differences. Here we have:
1. Adah the daughter of Elon the Hittite.
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2. Aholibamah the daughter of Anah the daughter of Zibeon the Hivite.
3. Bashemath Ishmael’s daughter, sister of Nebajoth. There we have:
1. Judith the daughter of Beeri the Hittite.
2. Bashemath the daughter of Elon the Hittite.
3. Mahalath the daughter of Ishmael, sister of Nebajoth.
Here we notice that the names of the wives in the two lists are all different, but it seems altogether probable that Adah of the first list=Bashemath of the second; and Aholibamah of the first=Judith of the second; for there can be no doubt that Bashemath=Mahalath, stated in each list to be Ishmael’s daughter and Nebajoth’s sister. It is very possible that, in such ancient tables of names, changes, transpositions and corruptions have entered. Hittite and Hivite (הוי חתי) might easily become confused in transcribing, and Bashemath substituted for Mahalath. But all attempts at this date to emend or explain these differences are conjectural. The names may have been changed for reasons, and in accordance with customs, of which we are now ignorant. Names were often repeated in tribes and families, (comp. Gen_36:20; Gen_36:24-25,) and in some lists grandfathers or great grandfathers are mentioned instead of fathers. Thus it would be equally proper to call Rebekah the daughter of Bethuel, or of Nahor, or of Milcah, (see Gen_24:24,) or even of Haran or Terah. Gen_11:27. Then we must remember what incidents often changed a name, or gave a new name, as Esau and Edom, (Gen_25:30,) and the eastern customs of giving new names to women at their marriage, or at the birth of certain children. It seems better to account for these differences on such general principles, than to attempt a doubtful hypothesis to account for each specific change.
6. All his substance — Esau had vast possessions as well as Jacob, possessions acquired in the land of Canaan. He had not been idle while Jacob was in Mesopotamia.
Went into the country — Hebrews, went to the land, that is, the land of Edom.
From the face of his brother Jacob — When this occurred we have no means of knowing, but probably about the time of Jacob’s movement southwards from Shechem. Esau knew the land of Canaan was promised to Jacob, and he would not seek to hinder his occupation and free enjoyment of his own inheritance.
THE SONS AND GRANDSONS OF ESAU AS HEADS OF TRIBES, 9-14. Compare the parallel list in 1Ch_1:35-37. The names here given are evidently those of the tribe-fathers of the nation of the Edomites in Mount Seir. They embrace five sons and ten grandsons, including Amalek the son of Eliphaz by his concubine. It is impossible and unnecessary now to trace the subsequent history and settlement of these several tribes. In the name of Eliphaz, the Temanite, mentioned in the Book of Job, (Job_2:11,) we may trace the name of the son and grandson of Esau perpetuated in the name of a city founded by this Teman, whose family made frequent use of the ancestral names. Teman was famed for wisdom. Jer_49:7. This Amalek is believed to be the tribe-father of the Amalekites, who are so frequently mentioned in the subsequent history of Israel. They attacked the Israelites on their exodus from Egypt to Sinai, (Exo_17:8,) and became a powerful and famous tribe. From his being the son of a concubine, Amalek may have found little sympathy from his brethren, and early became separated from them, founding by himself an independent tribe. The mention of the “country of the Amalekites” in Gen_14:7, does not necessarily imply that there was a nation of Amalekites at that time, but is to be explained as the natural designation of a territory thus known at the time of the writer.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1–5. Esau’s Wives and Children
1–5. Esau’s Wives and Children
1. the same is Edom] A gloss introduced here and in Gen_36:8; Gen_36:19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) The generations of Esau.—This tôldôth, consisting of Gen_36:1…
XXXVI.
THE TÔLDÔTH ESAU.
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(1) The generations of Esau.—This tôldôth, consisting of Gen_36:1 to Gen_37:1, is very remarkable, if it were only for the difficulties with which it abounds, and which have too often been aggravated by the determination of commentators to make Holy Scripture bend to their pre-conceived ideas as to what it ought to be, instead of dutifully accepting it as it is. It begins with an enumeration of Esau’s wives, in which the names are different from those given in Gen_26:34; Gen_28:9. Next we have the genealogy of Esau, upon the same principle as that whereby the tôldôth Ishmael was inserted immediately after the history of Abraham’s death (Gen_25:12-18); but this is followed, in Gen_36:20-30, by a genealogy of the Horite inhabitants of Mount Seir. Among these Esau dwelt as the predominant power, but nevertheless on friendly terms, for a reason which we shall see hereafter. We next have a list of kings who are said to have reigned in Edom “before there reigned any king over the children of Israel.” This is not a prophetical portion of the Bible, but a dry genealogical table, and the attempts made to evade the plain meaning of the words, namely, that at the time when this list of kings was written there were kings in Israel, are painful to read, and can have no other effect than to harden sceptics in unbelief. Of these Edomite kings, it is remarkable that they do not succeed one another by hereditary succession, nor have they the same capital, but seem to belong to a time of anarchy, like that which existed in Israel under the Judges. During this period the Edomites and Horites were fused together, chiefly by conquest (Deu_2:12; Deu_2:22), but partly also by the gradual dying out of the inferior race, just as the red man is fading away in North America, and the Maori in New Zealand. Finally, we have a list of the eleven dukes of Edom, “after their places.” As these dukes represented tribes or clans, this catalogue is geographical, and as such it is described in Gen_36:43, and was intended to give the political arrangement of the land at the later date when this addition was made, and when considerable changes had taken place since the time of the first settlement.
These last two documents, forming Gen_36:31-43, were probably added at the time when the Books of Samuel were composed; but as we find the list of the kings given also in 1Ch_1:43-50, and as at that date great activity existed in completing the canon of Holy Scripture, some suppose that the lists in both places are by the same hand. It is entirely wrong to describe them as interpolations; for it was the rule to add to and complete genealogies; and besides there existed in the Jewish Church a living authority in the prophets who had the right and power to make necessary additions to the Divine record. It is to the “schools of the prophets” that we owe, under God’s providence, the existence of most of the Old Testament Scriptures, and the preservation of all of them; and they did not preserve them for the sake of the authors, but for the sake of what was written. And there is nothing derogatory to the authority or inspiration of Holy Scripture in believing that the prophets were from time to time moved by the Spirit to add to what had been written. The contents of the Old Testament bear witness everywhere to the scrupulous fidelity with which men guarded in the prophetic schools the sacred deposit entrusted to their care; but it is equally certain that we find notes inserted from time to time, as in Gen_35:20. No one can doubt but that the remark that the pillar standing on Rachel’s grave “unto this day” was the same stone which Jacob had set up, was inserted at a later date, and apparently after the conquest of Canaan. So in Gen_14:7 we have a note inserted subsequently to the establishment of the kingly office. Why should there be any difficulty in believing that these two lists of kings and dukes, added to complete a genealogy, belonged also to a time when there were kings in Israel?
It is probable, however, that the list of kings given here is of an earlier date than that in the first chapter of Chronicles, for Hadar (more correctly, in Chronicles, Hadad) seems to have been living when this document was composed, and hence the full information about his wife.” In Chronicles (1Ch_1:51) there is added “Hadad died-also.” And if he really were alive when this catalogue was written, he had by that time been dead for centuries; for its date would then be one comparatively early.
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C. H. Mackintosh 1880 · Public Domain Genesis 36
Genesis 36
Furnishes a catalogue of Esau’s sons, with their various titles and localities. We shall not dwell on this, but pass on to one of the most fruitful and interesting sections in the entire canon of inspiration.
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The Pulpit Commentary 1880 · Public Domain Now these are the generations (cf. Gen_2:4 Gen_5:1, &c.);…
Now these are the generations (cf. Gen_2:4 Gen_5:1, &c.); of Esau, Hairy (vide Gen_25:25) which is Edom Red. (Gen_25:30)
HOMILETICS.
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Gen_36:1-43; Gen_37:1
The last of the house of Esau.
I THE REMOVAL OF ESAU"S HOUSE FROM CANAAN.
1. A complete removal. "Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into a land apart from the face of his brother.
2. A necessary removal. Two things rendered the withdrawal of Esau from Canaan imperative
(1) that which was patent to Esau"s sense, viz., that the land of Canaan was too strait to afford accommodation to two so powerful chieftains as his brother and himself; and
(2) that which appears to have been accepted by Esau"s faith, viz., that the decision of Divine providence was against him, and that the land belonged to Jacob. Hence for this twofold reason his retirement from Canaan is said to have taken place on account of his brother.
3. A peaceful removal. Though in one sense compulsory, in another aspect of it Esau"s departure was voluntary. Instead of disputing possession of the land with his brother, which, humanly speaking, he might have done with some considerable hope of success, he quietly ceded what perhaps he saw he could not ultimately retain. Still it was to his credit that, instead of wrangling with Jacob about its present occupation, he peacefully withdrew to the wild mountain region of Seir. A permanent removal. Esau established his settlements altogether outside the limits of the Holy Land, and never again appeared as a claimant for its possession, leaving it finally in the free and undisputed ownership of Jacob. Hence, while it is said that "Esau dwelt in Mount Seir," it is appropriately added by the historian, in concluding the present section, "And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
II THE DEVELOPMENT OF ESAU"S HOUSE IN EDOM.
1. A numerous race. Though Esau"s sons were not so many as those of Jacob, yet his descendants developed into a people much more rapidly than did those of Jacob. This may have been partly due to the circumstance that they were
2. A mixed race, having obviously incorporated amongst themselves a portion at least of the original Horites, whose land they appropriated, and whose political life they appear to have adopted. Then it is apparent that they were
3. An aristocratic race. At the time of their invasion by the Esahites, the cave-dwellers of Mount Seir had attained to something like a settled government by means of alluphim, phylarchs, or tribe princes, each of whom enjoyed a sort of independent sovereignty; and, as has often happened since, though obliged to retire before the more powerful Canaanitish tribe, they succeeded in imposing on their conquerors their own political institutions. No fewer than fourteen of Esau"s grandsons became reigning dukes in the country. Still further, it may be inferred that they were
1. A progressive race. The impulse towards a national life thus communicated by the Seirites does not appear to have exhausted itself by simply the formation of small independent principalities, which, as civilization advances, are always felt to be a source of weakness rather than
2. strength to the country whose social and political unity is thus broken up, and which eventually call for the reverse process of a unification of the different fragments, whether by free confederation or by imperial subordination. In the case of the Edomites the phylarchs were succeeded by kings, whether elective monarchs or foreign usurpers cannot be determined, though the preponderance of sentiment among interpreters is in favor of the former hypothesis. And then, finally, they were
3. An exiled race; that is to say, though sprung from the soil of Canaan, they developed outside its limits-Jacob"s family alone, as the Heaven-appointed heirs, remaining within the borders of the Holy Land.
Learn
1. That God is able to bring about his purposes in peaceful ways when he so desireth.
2. That natural men often exemplify great virtues in their conduct.
3. That abundance of wealth is frequently a cause of separation among friends.
4. That political greatness is much more easily attained, by nations as well as individuals, than spiritual pre-eminence.
5. That a nation"s advancement in civilization is no certain guarantee of its continuance.
6. That in nature, as well as grace, the first is often last, and the last first.
7. That the heirs of the covenant are certain.in the long run to obtain the inheritance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Now these are the generations of Esau, who is…
Gen_36:1-43
Now these are the generations of Esau, who is Edom
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The history of the generations of Esau
I.
WE SEE HOW THE PROMISES OF GOD CONCERNING ESAU WERE FULFILLED. Temporal prosperity.
II. WE LEARN WHAT IS THE PRINCIPLE UPON WHICH OLD TESTAMENT HISTORY IS WRITTEN. This chapter is a kind of leave-taking of Esau and his posterity. The stream of sacred history leads on to the Messiah, the flower and perfection of our human race. Scripture history is written upon this principle--that it was Gods design throughout to bring His only begotten Son into the world, and, therefore, that family alone in which He is to appear shall have a prominent record.
III. WE LEARN THAT THE ENEMIES OF GOD MAY BE DISTINGUISHED BY GREAT WORLDLY GLORY AND PROSPERITY. Three times in this chapter we meet with the phrase, This is Edom; and once He is Esau, the father of the Edomites (Gen_36:1; Gen_36:9; Gen_36:19; Gen_36:43). They were the bitterest enemies of Israel. Esau is the father of persecutors. Yet Esau was prospered in his lifetime more than his brother. Thus the believer is taught that he must toil slowly upwards, and must not envy the rapid and joyful prosperity of the children of this world. His record and his reward are with the Most High. His prosperity may be late and remote, but it is permanent.
IV. WE LEARN HOW GOD WORKS IN THE FORMATION OF PEOPLES AND NATIONS. The subjugation of the Horites by the Edomites, and the fusion of both under one kingdom, is an instance of the manner in which peoples and nations are formed and consolidated. This has often occurred in history. We have examples in the rise of the Samaritans, and in the formation of the Roman people. And in modern times, we have a similar instance in the subjugation of the Gauls by the Franks. We see that the footsteps of God are to be traced throughout all human history. These nations which lay outside the covenant people were yet under the care and control of that Divine providence which appointed the bounds of their habitation, and watched over their growth and development (Act_17:26).
V. WE LEARN, ALSO, THE IMPORTANCE OF THE INDIVIDUAL ELEMENT IN HISTORY. The personal or individual element appears in all history, but in a most marked manner in sacred history. We see how nations are stamped with the character of their ancestor. (T. H. Leale)
Lessons
1. The genealogy of the wicked God records for His own ends in His Church.
2. Gods record of the wickeds line is but to brand them to those who read it (Gen_36:1).
3. Godless hearts take strange wives--Hittites, Hivites, Ishmaelites--whatever God says against it (Gen_36:2; Gen_36:8).
4. Providence doth vouchsafe progeny to wicked and multiplied matches, though He like them not (Gen_36:4-5).
5. In Gods own time He moveth the hearts of wicked enemies, to turn aside from straitening His Church (Gen_36:6).
6. Outward portions to the wicked satisfy them in and for their departing from Gods Church (Gen_36:7).
7. Mount Seir pleaseth Esau better than the land of promise, because he is Edom (Gen_36:8).
8. The reproach of a profane Esau God maketh to rest upon his posterity (Gen_36:9).
9. Multitudes of wives and children and offspring God may grant unto the wicked.
10. God hath recorded the wicked End their progeny to distinguish them from His Church (verse 10-14).
11. Dukedoms and dignities in the world is only the ambition of the wicked. The saints is of another kind (2Co_5:1-21; 2Co_6:1-18; 2Co_7:1-16; 2Co_8:1-24; 2Co_9:1-15).
12. Dignities can never blot out the stain of sin from Gods presence. The Dukes are Edomites still (verse 15-19). (G. Hughes, B. D.)
Lessons
The name and line of the wicked are mentioned by Gods Spirit for distinction, not for honour to them.
2. Horites, Hittites, and Hivites are the national titles of the same sort of sinful people.
3. Uncleanness and unnaturalness are recorded in the wickeds line to make them stink.
4. A numerous progeny with dignity may be the portion of the wicked here below.
5. Affinity with persons that are wicked, usually bring souls to affinity with their sins.
6. God suffers and orders the wicked to join so in affinity, in order to the destroying of each other. So it was with Seir and Edom (verse 20-30.) (G. Hughes, B. D.)
Lessons
1. Worldly men are ambitious of the highest titles of honour. Kings and dukes.
2. Earthly kingdoms God may order to the wicked (a settled government) before His Church (Gen_36:31).
3. Stinted are the numbers of kings and dignities by God in the world.
4. God maketh some notable for exploits above others. Hadad vanquisheth Midian.
5. Kings and queens are sometimes recorded for their shame by Gods Spirit.
6. God overturneth and changeth states and government at His pleasure.
7. Profane fathers and profane children are branded by Gods Spirit together, where mention is made of them. (G. Hughes, B. D.)
Increase of Esaus house
The text systematically shows the gradual growth and increase of the house of Esau. Through his three wives he became the father of five sons; Adah and Bashemath gave each birth to one son (Eliphaz the firstborn (Gen_36:15), and Reuel). and Aholibamah to three (Jeush, Jaalam, and Korah). These children were born to him in Canaan. But he could no longer stay in the land of his birth. His herds and flocks were too numerous to find room, by the side of those of his brother Jacob; and he emigrated spontaneously. But this took place a very considerable time before the events related in the preceding chapter; for when Jacob returned from Mesopotamia, he sent messengers to Esau into Idumea, and promised to visit him later in Seir. But this circumstance does not imply a contradiction. Our portion records the history of Esau as far as it relates to political power; it, therefore, goes back to the fortieth year of his life when he first married. He had then long sold his birthright; he had, no doubt, heard the prophecy given to his mother, that to his younger brother Jacob, the inheritance of the blessings of Abraham was reserved; when, therefore, his father Isaac advanced in years and became afflicted with infirmity, Jacob was regarded as the future head of the house, and as such obtained the superintendence over his fathers property; the cattle of Isaac was, therefore, considered as that of Jacob; and it was within the thirty-eight years between his marriage and Jacobs flight, that Esau, at that time not inimical to his brother, left Canaan, thus willingly acknowledging the superior rights of Jacob, and spontaneously resigning his own claims upon the land. When Isaac, at the age of nearly 140 years, wish to bless his firstborn and favourite son, he sent for him to his new abodes; and Esau answered to the call, just as he came later to Canaan, at his fathers death, to assist at the funeral duties. (M. M. Kalisch, Ph. D.)
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The Preacher's Complete Homiletical Commentary 1892 · Public Domain Gen_36:1. Edom.] This is a surname added to his…
CRITICAL NOTES.—
Gen_36:1. Edom.] This is a surname added to his birth-name, Esau. It is the national designation of his descendants.—
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Gen_36:2. His wives.] There is considerable difficulty about the names of Esau’s wives. Comparing this account with the previous one in chaps, Gen_26:34; Gen_28:9, we find that two of the three names are entirely different. According to Genesis 25, Bashemath is daughter of Elon, the Hittite; according to this account she is daughter of Ishmael. The only honest conclusion must be with Kalisch, “we are obliged to confess that the Hebrew text, though containing several important coincidences, evidently embodies two accounts, irreconcileably different. And even thus we shall still require the hypothesis that subsequent changes have further confused the two accounts.” (Alford.)—
Gen_36:4. Eliphaz.] His son’s name was Teman. (Gen_36:11.) Eliphaz, the Temanite, one of Job’s friends, may have been a descendant of this son of Adah.—
Gen_36:15. Dukes.] The Heb. word is alluph, from the same root as the first or leading letter of the Heb. alphabet. It properly signifies a chief, or leader. The alluphim were the tribe-prince, or sheikhs.—
Gen_36:24. The mules.] “The translation mules in the A.V. (giants in the Samaritan Pentateuch and in Onkelos) seems to be abandoned, and warm springs supposed to be the right one. These might be the warm springs in the Wadyel Asal, S. of the Dead Sea, or perhaps those yet hotter springs in the Wady Hamad.” (Alford)—
Gen_36:31. Before there reigned any king over the children of Israel.] “This does not imply that Israel had a king when this history was written, which is not so, but that there was a promise of kings to come out of the loins of Israel (Gen_35:11; Comp. Gen_17:16), and Israel had not yet enjoyed the kingly rule.” Others think that this clause is a later insertion.
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_36:1-43
THE HISTORY OF THE GENERATIONS OF ESAU
We have here a detailed account of the posterity of Esau. And we may learn from it the following lessons and truths:—
I. We see how the promises of God concerning Esau were fulfilled. He was promised great temporal prosperity; and that he should be the founder of a nation (Gen_25:23; Gen_27:39-40.) The chief design of the chapter is to show how completely these promises were fulfilled.
II. We learn what is the principle upon which Old Testament History is written. This chapter is a kind of leave-taking of Esau and his posterity. They appear as surrounded with a momentary glare of earthly glory, but they immediately fall out of the course of that history which is not a world-history, but a history of the kingdom of God. We hear no more of Esau’s descendants after this, except when they cross the path of Israel’s history, or appear on the page of prophecy as of bad eminence among the kingdoms of this world which are opposed to the kingdom of God. The way is cleared for the sacred annals of the chosen family by concluding and dismissing contemporaneous family histories. This is essentially the method and principle of this book of Genesis. Thus, we read of Abraham and his two sons; then the history takes up Isaac, and gradually becomes silent concerning Ishmael. Again, the history of Jacob advances, while that of Esau ceases. In Jacob’s family, also, Joseph is the one chosen out of all his sons; the rest are scarcely mentioned. Thus God separates and divides His church from the world. The stream of sacred history leads on to the Messiah, the flower and perfection of our human race. Scripture history is written upon this principle—that it was God’s design throughout to bring His only begotten Son into the world, and, therefore, that family alone in which He is to appear shall have a prominent record.
III. We learn that the enemies of God may be distinguished by great worldly glory and prosperity. Three times in this chapter we meet with the phrase, “This is Edom;” and once “He is Esau, the father of the Edomites.” (Gen_36:1; Gen_36:9; Gen_36:19; Gen_36:43.) They were the bitterest enemies of Israel. Esau is the father of persecutors. Yet Esau was prospered in his lifetime more than his brother. He was established with great power and dominion in Mount Seir, while his brother was a lowly servant at Padan-aram. And while the descendants of one were groaning under Egyptian oppression, those of the other were formed into an independent kingdom, and had eight kings in succession “before there reigned any king over the children of Israel.” (Gen_36:31.) Thus the good things of this world may spring up rapidly, as with a vehement and plentiful growth and fruition, while the good things of the kingdom of God have to be waited for in faith and patience. Thus the believer is taught that he must toil slowly upwards, and must not envy the rapid and joyful prosperity of the children of this world. His record and his reward are with the Most High. His prosperity may be late and remote, but it is permanent.
IV. We learn how God works in the formation of peoples and nations. The subjugation of the Horites by the Edomites, and the fusion of both under one kingdom, is an instance of the manner in which peoples and nations are formed and consolidated. This has often occurred in history. We have examples in the rise of the Samaritans, and in the formation of the Roman people. And in modern times, we have a similar instance in the subjugation of the Gauls by the Franks. We see that the footsteps of God are to be traced throughout all human history. Those nations which lay outside the covenant people were yet under the care and control of that Divine providence which appointed the bounds of their habitation, and watched over their growth and development. (Act_17:26).
V. We learn, also, the importance of the individual element in history. The personal or individual element appears in all history, but in a most marked manner in sacred history. We see how nations are stamped with the character of their ancestor. At the close of this record of the evolution of a great people, we read, “He is Esau, the father of the Edomites.” He still lives in this people. His character is stamped upon the entire race. This principle was illustrated with better issues in the case of Israel. Balaam felt that they were an holy nation. The character of their ancestors was impressed upon them. “He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel.” (Num_23:21).
SUGGESTIVE COMMENTS ON THE VERSES
Gen_36:1. There is an important moral in these generations of Esau. They show that the families of the carnal race of this world develop themselves more rapidly than the promised seed. Ishmael and Esau come sooner to their possession than Isaac and Jacob. The promised seed is of slow growth. It is like the grain of mustard-seed. (Mat_13:31.) The fulfilments of all God’s promises of great blessings to His people are always long in coming. But the kingdoms of this world would soon fade, while the kingdom of heaven will endure for ever.—(Wordsworth.)
Gen_36:7. A similar reason is given for the parting of Abraham and Lot. Esau’s prosperity was the means, in the hands of Providence, of leading him beyond the promised land, so that it might come into the possession of him to whom God had given it. So that prosperity, which we may sometimes be tempted to envy in others, may yet be the means by which God works out His gracious will concerning us.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Generations of Esau
The Generations of Esau
'The amount of detail here arises from the fact that Edom was always counted Israel's brother, and of great importance in the history of Israel. The Horites (“cave-dwellers ") were originally in the mountainous country of Seir (Gen_36:20); the Hebrews under Esau entered and amalgamated with them. Esau married the Horite Aholibamah, and his son Eliphaz, the Horite Timna. They then became rulers of Seir to Akaba; God gave it them as Canaan to Israel '(D.). See Deu_2:5.
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1. Esau, who is Edom] i.e. Esau, who was called Edom, and gave to his land his name: see on Gen_25:30.
2. The names of the wives of Esau given here vary from those mentioned in Gen_26:34; Gen_28:9; The difficulties have never been explained, and are generally attributed to two irreconcilable traditions. Zibeon the Hivite] a clerical error: read 4. 'Horite.' Zibeon was doubtless a Horite or dweller in Mt. Hor: see Gen_28:20. It was by the marriage mentioned here that Esau acquired his influence among the Horites, the aboriginal inhabitants of Seir: see on Gen_14:6.
8, 9. The fact is dwelt on that the Edomite nation was descended from Esau. Mount Seir] a chain of mountains extending from the Dead Sea to the Gulf of Akaba. Mt. Hor is towards the centre of the range. Aaron was buried there: see on Num_20:22.
12. Amalek] This does not mean that the great tribe of the Amalekites was descended from Edom, but that a branch became attached to the Edomites.
15. Dukes] RM 'chiefs.'
24. The mules] 'the hot springs.' Such springs exist near the Dead Sea, and are much prized by the desert wanderers for their medicinal qualities.
31. This v. shows the early development of the monarchy in Edom, and also that there were kings in Israel in the author's lifetime.
37. River] either the Euphrates or the Wady el Arish: see on Gen_15:18.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Edom (called also "Seir,") Gen 32:3; Gen 36:8 is…
Edom
Edom (called also "Seir,") Gen 32:3; Gen 36:8 is the name of the country lying south of the ancient kingdom of Judah, and extending from the Dead Sea to the Gulf of Akaba. It includes the ruins of Petra, and is bounded on the north by Moab. Peopled by descendants of Esau Gen 36:1-9. Edom has a remarkable prominence in the prophetic word as (together with Moab) the scene of the final destruction of Gentile world-power in the day of the Lord. See "Armageddon"; Rev 16:14; Rev 19:21 and "Times of the Gentiles"; Luk 21:24; Rev 16:14. Cf.; Psa 137:7; Oba 1:8-16; Isa 34:1-8; Isa 63:1-6; Jer 49:14-22; Eze 25:12-14.
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Arno C. Gaebelein 1922 · Public Domain 1. Esau in Canaan, his wives and sons (Gen…
X. THE GENERATIONS OF ESAU
1. Esau in Canaan, his wives and sons (Gen 36:1-5)
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2. Esau leaving Canaan and in Edom (Gen 36:6-8)
XI. THE GENERATIONS OF ESAU IN MOUNT SEIR
1. Sons of Esau (Gen 36:9-10)
2. Sons of Eliphaz (Gen 36:11-12)
3. Sons of Reuel (Gen 36:13)
4. Sons of Aholibamah (Gen 36:14)
5. Dukes of Eliphaz (Gen 36:15-16)
6. Dukes of Reuel (Gen 36:17)
7. Dukes of Jeush (Gen 36:18)
8. Dukes of Horite and kings of Edom (Gen 36:20-43)
We point out a few interesting facts in these two generations of Esau and Esau’s sons. In Gen 36:6 we read that Esau went into the country from the face of his brother Jacob. It came at last to a pronounced and complete separation between Esau and Jacob. Jacob dwelt in the land in which his father was a stranger. And Edom became the treacherous foe to the people of Israel. Read Obadiah, Oba 1:8-16. From the concubine of Eliphaz was born Amalek, one of the terrible enemies of Israel with whom there was to be a continual warfare (Exo 17:8-14).
And what a prolific progeny of the wicked Esau! The Hebrew names tell the story of their expansion, their wickedness and power. What was not of God developed rapidly, as it does now, in the earth.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Esau Settles in Seir
Esau Settles in Seir
v. 1. Now these are the generations of Esau, who is Edom.
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v. 2. Esau took his wives of the daughters of Canaan: Adah, the daughter of Elon, the Hittite, and Aholibamah, the daughter of Anah, the daughter of Zibeon, the Hivite, Gen 26:34;
v. 3. and Bashemath, Ishmael’s daughter, sister of Nebajoth, Gen 28:9. It was just as common for a woman to have several names as for a man, it being customary to change the names at some important event in life. Although there are apparent discrepancies in the entire Chapter, they involve no contradiction.
v. 4. And Adah bare to Esau Eliphaz, 1Ch 1:35;and Bashemath bare Reuel, 1Ch 1:35;
v. 5. and Aholibamah bare Jeush, and Jaalam, and Korah; these are the sons of Esau, which were born unto him in the land of Canaan, before his removal to the country in the neighborhood of Mount Hor.
v. 6. And Esau took his wives, and his sons, and his daughters, and all the persons of his house, all the servants of his household, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went in to the country (of Seir)from the face of his brother Jacob. Esau had, even before this, made an expedition into the country of the Horites for the purpose of conquest, Gen 32:3, and he now definitely removed to Seir with his entire establishment. He knew that the domain of Canaan belonged to Jacob, and it was clear, moreover, that the flocks of the brothers had grown so large as to prohibit their dwelling together.
v. 7. For their riches, especially in herds and flocks,were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. The story of Abraham and Lot might thus have been repeated, and this was not Esau’s intention, since he was at peace with his brother.
v. 8. Thus dwelt Esau in Mount Seir; Esau is Edom. Idumea, with the mountain range known as Seir, whose highest peak was Mount Hor, was between the Dead Sea and the Aelanitic Gulf.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 These were the descendants of Esau (also called Edom)
These were the descendants of Esau (also called Edom)
"These are the descendants of Esau, who is also called Edom." This sentence introduces the account of Esau's descendants in Genesis 36:1-8. AT: "This is an account of the descendants of Esau, who is also called Edom" (See: Assumed Knowledge and Implicit Information)
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Adah ... Oholibamah
These are names of Esau's wives. (See: How to Translate Names)
Elon the Hittite
"Elon the descendant of Heth" or "Elon a descendant of Heth." This is the name of a man. See how you translate this in Genesis 26:34. (See: How to Translate Names)
Anah ... Zibeon ... Nebaioth
These are names of men. (See: How to Translate Names)
Hivite
This refers to a larger group of people. See how you translated it in Genesis 10:17.
Basemath
This is the name of one of Esau's wives. See how you translated this in Genesis 26:34. (See: How to Translate Names)
Nebaioth
This is the name of one of Ishmael's sons. See how you translated this in Genesis 28:9. (See: How to Translate Names)
translationWords
descend
Esau
Edom
Canaan
Hittite
Ishmael
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 36:1-43 The book turns to the accounts of Isaac’s…
36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).
36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.