chief Magdiel, and chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.
Parallel Translations
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chief Magdiel, and chief Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.
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Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.
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the chief of Magdiel, the chief of Iram. These are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau the father of the Edomites.
Cross-references (11)
Passages linked to Genesis 36:43 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 25:12 Now this is the history of the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
- Genesis 25:30 Esau said to Jacob, “Please feed me with some of that red stew, for I am famished.” Therefore his name was called Edom.
- Genesis 36:7-8 For their substance was too great for them to dwell together, and the land of their travels couldn’t bear them because of their livestock. Esau lived in the hill country of Seir. Esau is Edom.
- Genesis 36:15 These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz,
- Genesis 36:18-19 These are the sons of Oholibamah, Esau’s wife: chief Jeush, chief Jalam, chief Korah. These are the chiefs who came of Oholibamah the daughter of Anah, Esau’s wife. These are the sons of Esau (that is, Edom), and these are their chiefs.
- Genesis 36:30-31 chief Dishon, chief Ezer, and chief Dishan. These are the chiefs who came of the Horites, according to their chiefs in the land of Seir. These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel.
- Genesis 45:8 So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land of Egypt.
- Exodus 15:15 Then the chiefs of Edom were dismayed. Trembling takes hold of the mighty men of Moab. All the inhabitants of Canaan have melted away.
- Numbers 20:14 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;
- Deuteronomy 2:5 Don’t contend with them; for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau for a possession.
- 1 Chronicles 4:14 Meonothai became the father of Ophrah: and Seraiah became the father of Joab the father of Ge Harashim; for they were craftsmen.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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Geneva Bible translators 1599 · Public Domain Of Edom came the Idumeans.
Of Edom came the Idumeans.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 36:43 Duke Magdiel, duke Iram: these [be] the…
Gen 36:43 Duke Magdiel, duke Iram: these [be] the dukes of Edom, according to their habitations in the land of their possession: he [is] Esau the father of the Edomites.
Ver. 43. These be the dukes of Edom.] As the principality of Edom began with dukes, and rose to kings; so it returneth to dukes again, after the death of Hadad, in Moses’s time. {1Ch 1:51} It is likely, saith an interpreter, that, upon the unkind dealing of that Hadad, in denying to let Israel pass through his land, the Lord removed the dignity of kings from that commonwealth, and let it be ruled by dukes again; whereof eleven are here by name rehearsed. So sensible is God, and so severe, in punishing the least unkindness done to his people. Julius Pflugius, complaining to the Emperor, by whom he had been employed, of great wrong done him by the Duke of Saxony, received this answer: Have a little patience; tua causa erit mea causa. So saith God to his abused. "He reproveth," yea, deposeth "even kings for their sakes"; {Psa 105:14} and accounts that the whole "world is not worthy of them!" {Heb 11:38} nay, not worth one of them, how mean soever regard of outwards; as Chrysostom expounds it.
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.
John Wesley 1765 · Public Domain Mount Seir is called the land of their possession…
Mount Seir is called the land of their possession - While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. The children of this world have their all in hand, and nothing in hope, while the children of God have often their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise than mount Seir in possession.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 43. He is Esau the father of the…
Verse 43. He is Esau the father of the Edomites.] That is, The preceding list contains an account of the posterity of Esau, who was the father of Edom. Thus ends Esau's history; for after this there is no farther account of his life, actions, or death, in the Pentateuch.
1. As Esau is so considerable a person in polemic divinity, it may be necessary, in this place especially, to say something farther of his conduct and character. I have already, in several places, endeavoured, and I hope successfully, to wipe off the odium that has been thrown upon this man, (see the notes on chap. xxvii. and chap. xxxiii.), without attempting to lessen his faults; and the unprejudiced reader must see that, previously to this last account we have of him, his character stands without a blot, except in the case of selling his birthright, and his purpose to destroy his brother. To the first he was led by his famishing situation and the unkindness of his brother, who refused to save his life but on this condition; and the latter, made in the heat of vexation and passion, he never attempted to execute, even when he had the most ample means and the fairest opportunity to do it.
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Dr. Shuckford has drawn an impartial character of Esau, from which I extract the following particulars: "Esau was a plain, generous, and honest man, for we have no reason, from any thing that appears in his life or actions, to think him wicked beyond other men of his age or times; and his generous and good temper appears from all his behaviour towards his brother. When they first met he was all humanity and affection, and he had no uneasiness when he found that Jacob followed him not to Seir, but went to live near his father. And at Isaac's death we do not find that he made any difficulty of quitting Canaan, which was the very point which, if he had harboured any latent (evil) intentions, would have revived all his resentments. He is indeed called in Scripture the profane Esau; and it is written, Jacob have I loved, and Esau have I hated; but there is, I think, no reason to infer, from any of those expressions, that Esau was a very wicked man, or that God hated or punished him for an immoral life. For,
(1) The sentence here against him is said expressly to be founded, not upon his actions, for it was determined before the children had done good or evil.
(2) God's hatred of Esau was not a hatred which induced him to punish him with any evil, for he was as happy in all the blessings of this life as either Abraham, Isaac, or Jacob; and his posterity had a land designed by God to be their possession, as well as the children of Jacob, and they were put in possession of it much sooner than the Israelites; and God was pleased to protect them in the enjoyment of it, and to caution the Israelites against invading them with a remarkable strictness, De 2:4-5. And as God was pleased thus to bless Esau and his children in the blessings of this life, even as much as he blessed Abraham, Isaac, or Jacob, if not more, why may we not hope to find him with them at the last day, as well as Lot or Job or any other good and virtuous man, who was not designed to be a partaker of the blessing given to Abraham?
(3) All the punishment inflicted on Esau was an exclusion from being heir to the blessing promised to Abraham and to his seed, which was a favour not granted to Lot, to Job, to several other very virtuous and good men.
(4) St. Paul, in the passage before cited, only intends to show the Jews that God had all along given the favours that led to the Messiah where he pleased; to Abraham, not to Lot; to Jacob, not to Esau; as at the time St. Paul wrote the Gentiles were made the people of God, not the Jews. 5. Esau is indeed called profane, (βεβηλος,) but I think that word does not mean wicked or immoral, ασεβης or αμαρτωλος. he was called profane for not having that due value for the priest's office which he should have had; and therefore, though I think it does not appear that he was cut off from being the heir of the promises by any particular action in his life, yet his turn of mind and thoughts do appear to have been such as to evidence that God's purpose towards Jacob was founded on the truest wisdom." - SHUCKFORD'S Connections, vol.ii., p.174, c.
The truth is, the Messiah must spring from some ONE family, and God chose Abraham's through Isaac, Jacob, c., rather than the same through Ishmael, Esau, and the others in that line but from this choice it does not follow that the first were all necessarily saved, and the others necessarily lost.
2. To some the genealogical lists in this chapter will doubtless appear uninteresting, especially those which concern Esau and his descendants but it was as necessary to register the generations of Esau as to register those of Jacob, in order to show that the Messiah did not spring from the former, but that he did spring from the latter. The genealogical tables, so frequently met with in the sacred writings, and so little regarded by Christians in general, are extremely useful.
(1) As they are standing proofs of the truth of the prophecies, which stated that the Messiah should come from a particular family, which prophecies were clearly fulfilled in the birth of Christ.
(2) As they testify, to the conviction of the Jews, that the Messiah thus promised is found in the person of Jesus of Nazareth, who incontestably sprang from the last, the only remaining branch of the family of David.
These registers were religiously preserved among the Jews till the destruction of Jerusalem, after which they were all destroyed, insomuch that there is not a Jew in the universe who can trace himself to the family of David; consequently, all expectation of a Messiah to come is, even on their own principles, nugatory and absurd, as nothing remains to legitimate his birth. When Christ came all these registers were in existence. When St. Matthew and St. Luke wrote, all these registers were still in existence; and had they pretended what could not have been supported, an appeal to the registers would have convicted them of a falsehood. But no Jew attempted to do this, notwithstanding the excess of their malice against Christ and his followers; and because they did not do it, we may safely assert no Jew could do it. Thus the foundation standeth sure.
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 36:43. In the land of their possession —…
Gen 36:43. In the land of their possession — While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. The children of this world have their all in hand, and nothing in hope, while the children of God have often their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise than mount Seir in possession.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain The same Edom is Esau. Moses seems particularly attentive…
The same Edom is Esau. Moses seems particularly attentive to assert both titles for the same person, ver. 8, &c. The time of Esau’s death cannot be ascertained. There is reason to hope that he died penitent; though in the early part of his life, he gave way to his ferocious temper, and became a figure of the reprobate. He lived on terms of friendship with his brother, assisted him to bury his father, &c. (Calmet) --- He was a hunter, indeed; which St. Jerome looks upon as a bad sign: "nunquam venatorem in bonam partem legi," in Micheas v. But this was also in his younger days. (Haydock) --- I have hated Esau, Matthew i., refers to his irreligious posterity, and to his being deprived of temporal advantages, attending the birth-right. (Tirinus) (Calmet)
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).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 43. the Edomites] Heb. Edom; cf. Gen_36:9.
43. the Edomites] Heb. Edom; cf. Gen_36:9.
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.