Verse 2

Esau took his wives of the daughters of Canaan--There were three, mentioned under different names; for it is evident that Bashemath is the same as Mahalath (Gen 28:9), since they both stand in the relation of daughter to Ishmael and sister to Nebajoth; and hence it may be inferred that Adah is the same as Judith, Aholibamah as Bathsemath (Gen 26:34). It was not unusual for women, in that early age, to have two names, as Sarai was also Iscah [Gen 11:29]; and this is the more probable in the case of Esau's wives, who of course would have to take new names when they went from Canaan to settle in mount Seir.

Verse 6

Esau . . . went into the country from the face of his brother Jacob--literally, "a country," without any certain prospect of a settlement. The design of this historical sketch of Esau and his family is to show how the promise (Gen 27:39-40) was fulfilled. In temporal prosperity he far exceeds his brother; and it is remarkable that, in the overruling providence of God, the vast increase of his worldly substance was the occasion of his leaving Canaan and thus making way for the return of Jacob.

Verse 8

Thus dwelt Esau in mount Seir--This was divinely assigned as his possession (Jos 24:4; Deu 2:5).

Verse 15

dukes--The Edomites, like the Israelites, were divided into tribes, which took their names from his sons. The head of each tribe was called by a term which in our version is rendered "duke"--not of the high rank and wealth of a British peer, but like the sheiks or emirs of the modern East, or the chieftains of highland clans. Fourteen are mentioned who flourished contemporaneously.

Verse 20

Sons of Seir, the Horite--native dukes, who were incorporated with those of the Edomite race.

Verse 24

This was that Anah that found the mules in the wilderness--The word "mules" is, in several ancient versions, rendered "water springs"; and this discovery of some remarkable fountain was sufficient, among a wandering or pastoral people, to entitle him to such a distinguishing notice.

Verse 31

kings of Edom--The royal power was not built on the ruins of the dukedoms, but existed at the same time.

Verse 40

Recapitulation of the dukes according to their residences. Next: Genesis Chapter 37

Verse 1

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.

Verse 2

And Esau took his wives of the daughters of Canaan,.... Of the Canaanites, the posterity of cursed Canaan, most of them were of them, though not all, the two following were, and so those, if different from them in Gen 26:34, one of his wives was of the family of Ishmael, as after related: Adah the daughter of Elon the Hittite; according to Jarchi and Aben Ezra, this is the same with Bashemath, Gen 26:34; and that she had two names: and Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite; the daughter of the one, and the granddaughter of the other, it being usual in Scripture to call grandchildren children, for Zibeon and Anah were father and son, Gen 36:24; and the Samaritan, Septuagint, and Syriac versions read here, "the daughter of Anah the son of Zibeon": there are an Anah and a Zibeon who were brethren, Gen 36:20; wherefore Aben Ezra supposes that these two brothers, or the father and son, lay with the same woman, and it could not be known whose child it was that was born of her, and therefore this was called the daughter of them both. Jarchi supposes this wife of Esau to be the same with Judith, Gen 26:34; but not only the names differ, but also the names of their fathers, and of the tribe or nation they were of.

Verse 3

And Bashemath, Ishmael's daughter, sister of Nebaioth,.... The eldest son of Ishmael, see Gen 28:9; called there Mahalath. ; called there Mahalath. Genesis 36:4 gen 36:4 gen 36:4 gen 36:4And Adah bare to Esau Eliphaz,.... This son of Esau, according to Jerom (n), is the same with him mentioned in the book of Job, as one of his friends that came to visit him, Job 2:11; and so says the Targum of Jonathan on Gen 36:10; but he rather was the grandson of this man, since he is called the Temanite: and Bashemath bare Reuel; the name is the same with Reuel or Raguel, the name of Jethro; but cannot be the same person as is said by some, for he was a Midianite and not an Edomite, Exo 2:18. (n) Trad. Heb. in Gen. fol. 71. L. tom. 3.

Verse 4

And Aholibamah bare Jeush, and Jaalam, and Korah,.... In this genealogy mention is made of another Korah among the sons of Eliphaz, Gen 36:16; which Jarchi thinks is the same with this, and takes him to be a bastard, and begotten in incest by Eliphaz, on his father's wife Aholibamah; but Aben Ezra observes, that some are of opinion that there were two Korahs, one the son of Aholibamah, and the other the son of Adah; but he thinks there were but one, which was the son of Aholibamah, and is reckoned among the sons of Eliphaz, because he dwelt among them; or perhaps his mother died when he was little, and Adah brought him up with her sons, and so was reckoned her son; such were the children of Michal, Saul's daughter: these are the sons of Esau, which were born to him in the land of Canaan; and we do not read of any born to him elsewhere; so that of all his wives, which some think were four, others five, he had but five sons; what daughters he had is not related, though from Gen 36:6, it appears he had some.

Verse 5

And Esau took his wives, and his sons, and his daughters,.... The names of his wives and sons are before given; but what were the names of his daughters, or their number, is not said: and all the persons of his house: his menservants and maidservants that were born in his house, or bought with his money; the word for "persons" signifies "souls" (o), and is sometimes used for slaves that are bought and sold, see Eze 27:13, and his cattle, and all his beasts; his sheep and oxen, camels and asses: and all his substance which he had got in the land of Canaan: before he went to Seir the first time, part of which he might leave behind in Canaan, with servants to improve it; and also that part of his father's personal estate which fell to him at his death, as well as what he might further acquire after his death, during his stay in Canaan: and went into the country from the face of his brother Jacob; not into another part of the same country; but into another country, as the Targums of Onkelos and Jonathan supply it, and so the Arabic version, even unto Seir, as appears by what follows; and whither he had been before, and had obtained large possessions, and now having got all he could at his father's death, and collecting together all his other substance, thought fit to retire from thence to Seir, which he liked better, and for a reason afterwards given; God thus disposing his mind, and making the circumstances of things necessary, that he should remove in order to make way for Jacob, and his posterity, to dwell in a land which was designed for them: and so the Samaritan and Septuagint versions read it, "and he went out of the land of Canaan": and the Syriac version is, "and he went to the land of Seir". Some render the words to this sense, that he went thither "before the coming of Jacob" (p); and it is true that he did go thither before his brother came again into Canaan; but of this the text speaks not, for what follows will not agree with it; others better, "because of Jacob" (q); not for fear of him, as the Targum of Jonathan, which paraphrases the words,"for the terror of his brother Jacob was cast upon him;''but because he knew, by the blessing of his father, and the oracle of God, and his concurring providence in all things, that the land of Canaan belonged to him, and also for a reason that follows. (o) "animus", Pagninus, Montanus, &c. (p) "ante adventum", Jahakobi, Junius & Tremellius. (q) "Propter Jacobum", Piscarat.

Verse 6

For their riches were more than that they might dwell together,.... And therefore it was proper to part, as Abraham and Lot had done before, Gen 13:6, and the land wherein they were strangers could not bear them, because of their cattle; their cattle were so numerous that they could not get pasturage for them, there not being enough left them by the inhabitants of it for them to occupy; nor could they hire land of them sufficient for them both; they being not possessors but sojourners in it, and therefore could have no more of it than the inhabitants thought fit to let unto them.

Verse 7

Thus dwelt Esau in Mount Seir,.... Before he is said to be in the land of Seir, Gen 32:3; now to dwell in a mount of that name; from which driving the Horites, he seized upon and dwelt in it; it had not its name from his own rough, shaggy hair, as Josephus says (r), much less from the satyrs, and hairy demons that frequented it, as R. Abraham Seba (s), but rather from Seir the Horite who inhabited the land, Gen 36:20; unless he had his name from the mountain which might be so called, from its being rough and rugged like shaggy hair, and being covered with bushes and brambles which carried such a resemblance; and so it stands opposed to Mount Halak near it, Jos 11:17, which signifies the bald or smooth mountain, being destitute of shrubs, &c. The Targum of Jonathan calls this mountain Mount Gabla, and one part of the land of Edom, or Idumea, was called Gobolites, as Josephus (t) relates, perhaps the same with Gebal, Psa 83:7; hither Esau went and took up his residence, after things were amicably adjusted between him and his brother Jacob; the Jews say (u), that Isaac left, all he had to his two sons, and that after they had buried him, Esau said to Jacob, let us divide what our father has left us into two parts, and I will choose because I am the firstborn; so Jacob divided it into two parts; all that his father had left he made one part, and the land of Israel the other part, and Esau took what his father left, see Gen 36:6; and the land of Israel and the cave of Machpelah he delivered to Jacob, and they drew up everlasting writings between them. Now this or something like it being the case, and those the circumstances of fixings, thus, and by that means, so it came to pass, that Esau dwelt in Seir; and Jacob remained secure and quiet in the land of Canaan: Esau is Edom, so called from the red pottage he had of Jacob, which is repeated to fix the odium of that transaction upon him, as well as for the sake of what follows, showing the reason why his posterity were called Edomites. (r) Antiqu. l. 1. c. 20. sect. 3. (s) Tzeror Hammor, fol. 47. 1. (t) Antiqu. l. 2. c. 1. sect. 2. (u) Pirke Eliezer, c. 38. fol. 43. 1.

Verse 8

And these are the generations of Esau,.... Or the posterity of Esau, his children and grandchildren, as before and hereafter related: the father of the Edomites in Mount Seir; from whom they of that mountain and in the adjacent country had the name of Edomites or Idumeans.

Verse 9

These are the names of Esau's sons,.... In this and some following verses, an account is given of the sons of Esau, which agrees with what is before observed, and of his sons' sons: Eliphaz the son of Adah the wife of Esau: who seems to be his first wife, and this his first son: Reuel the son of Bashemath and wife of Esau; his second son by another wife, a daughter of Ishmael, Gen 36:3.

Verse 10

And the sons of Eliphaz were Teman,.... This was his firstborn, and from him the city of Teman in Edom or Idumea had its name, see Jer 49:7; and Eliphaz is called the Temanite from hence, Job 2:11; four more sons are mentioned: Omar, Zepho, and Gatam, and Kenaz; but I do not find that any towns or cities, or any part of the land of Edom, were denominated from any of them; only it may be observed that Zepho is called Zephi in Ch1 1:36; the account seems fabulous and not to be depended on, which Josephus Ben Gorion (w) gives of him, of opposing the burial of Jacob, being taken by Joseph and carried into Egypt, and at his death fleeing to Carthage, and from thence to the Romans, and was king of them (x). (w) Hist. Heb. l. 1. c. 2. vid. Chizzuk Emunab, par. l. c. 6. p. 66. & Nachman apud Buxtorf. Lex. Talmud. col. 31, 32. (x) Vid. Huls. Theolog. Jud. par. 1. p. 132, &c.

Verse 11

And Timna was concubine to Eliphaz, Esau's son,.... She is said to be the sister of Lotan, the eldest son of Seir the Horite, Gen 36:22; in Ch1 1:36 mention is made of Timna among the sons of Eliphaz, and of Duke Timnah here, Gen 36:40; and Gerundinsis (y) is of opinion, that Timnah the concubine of Eliphaz, after she had bore Amalek, conceived and bore another son, and she dying in childbirth, he called it by her name to perpetuate her memory: but Jarchi says, that Eliphaz lay with Lotan's mother, the wife of Seir the Horite, of whom was born Timna, and when she grew up she became his concubine, and so was both his daughter and his concubine: and she bare to Eliphaz Amalek; from whence the Amalekites sprung, often mentioned in Scripture, whom the Israelites were commanded utterly to destroy, Sa1 15:18, these were the sons of Adah, Esau's wife; that is, her grandsons. (y) Apud Menasseh ben Israel, conciliator in Gen. Quaest. 57. p. 81.

Verse 12

And these are the sons of Reuel,.... Another son of Esau's; this man had four sons, as follow: Nahath, and Zerah, Shammah and Mizzah: of whom we know no more than their names, unless Maps or Massa, which Ptolemy (z) places in Idumea, should have its name from Mizzah: these were the sons of Bashemath, Esau's wife; her grandsons, as before. (z) Geograph. l. 5. c. 16.

Verse 13

And these were the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife,.... See Gill on Gen 36:2; here also the Samaritan and Septuagint versions read, "the daughter of Anah, the son of Zibeon": and she bare to Esau, Jeush, and Jaalam, and Korah; this is repeated from Gen 36:5; no mention is made of her grandchildren, as of his other wives.

Verse 14

These were dukes of the sons of Esau,.... Ben Melech says, the difference between a duke and a king was, that a king is crowned and a duke is not crowned; but Jarchi interprets the word of heads of families, which seems probable; so that as Esau's sons and grandsons are before related, here it is suggested that they had large and numerous families, of which they were the heads and governors; and in this and the following verses, Gen 36:16; the sons and grandsons of Esau by his several wives are rehearsed as in the preceding verses, with the title of "duke" given to each of them. ; the sons and grandsons of Esau by his several wives are rehearsed as in the preceding verses, with the title of "duke" given to each of them. Genesis 36:16 gen 36:16 gen 36:16 gen 36:16Duke Korah,.... Only among the sons of Eliphaz is reckoned Duke Korah, not before mentioned among his sons, and is left out in the Samaritan version; See Gill on Gen 36:7; to which it may be added, that according to Gerundinsis (a), this is the same with Timna, related among the sons of Eliphaz, Ch1 1:36; who was called by his father Korah: or this might be a grandson of Eliphaz. (a) Apud Menaasseh ut supra. (conciliator in Gen. Quaest. 57. p. 81.)

Verse 15

And these are the sons of Reuel.... See Gill on Gen 36:15. . Genesis 36:18 gen 36:18 gen 36:18 gen 36:18And these are the sons of Aholibamah Esua's wife;.... See Gill on Gen 36:15.

Verse 16

These are the sons of Esua,.... See Gill on Gen 36:15. . Genesis 36:20 gen 36:20 gen 36:20 gen 36:20These are the sons of Seir the Horite, who inhabited the land,.... "Before", as the Targum of Jonathan adds, that is, before it was inhabited by Esau and his posterity, and called Edom, and had from him the name of Seir; but the Horites dwelt here before him, even in Abraham's time, Gen 14:6; and who were so called from their dwelling under ground in holes and caves, with which the further part of the land of Edom abounded, and are the same the Greeks call Trogloditae: Jarchi says, from their Rabbins, these were very expert in the nature of the land, and knew what was fit for olives and what for vines. Now the genealogy of this man is here given, partly to show who were the ancient inhabitants of this land before they were drove out, and succeeded by Esau and his sons, Deu 1:12; and partly because of the intermarriages of Esau and his posterity with them, whereby they more easily came into the possession of the country; for Esau married the daughter of Anah, the son of Zibeon, a son of Seir, Gen 36:11; and Eliphaz took Timna, a sister of Lotan the son of Seir, to be his concubine, Gen 36:12; the names of the sons of Seir follow: Lotan, and Shobal, and Zibeon, and Anah: the first of these is said (b) to be the same with Latinus, a king that reigned in Italy, which seems to be taken from the fancied resemblance of names. Zibeon and Anah are here spoken of as brethren, the sons of Seir; whereas in Gen 36:24; they are made mention of as father and son; see Gill on Gen 36:2; Zibeon, according to the Jewish writers (c), committed incest with his mother, whence came Anah, and is called his brother, because of the same mother, and his son, as being begotten by him. They seem to seek for such kind of copulations to reproach the Edomites. (b) Shalshalet Hakabala, fol. 79. 1. (c) T. Bab. Pesachim, fol. 54. 1. & Bava Bathra, fol. 115. 2. Bereshit Rabba, sect. 82. fol. 72. 1.

Verse 17

And Dishon, and Ezer, and Dishan,.... These were three others of the sons of Seir, which with the other four before mentioned made seven: these are the dukes of the Horites, the children of Seir in the land of Edom; these were in the land of Edom before it was so called and possessed by the Edomites, and whose posterity afterwards became tributary to them.

Verse 18

And the children of Lotan were Hori and Heman,.... The first of these seems to have his name from the general name of the tribe or nation, and the other is called Homam, Ch1 1:39, and Lotan's sister was Timna: whom Eliphaz the firstborn of Esau took for his concubine, Gen 36:12; for the sake of which her relation to Lotan is here mentioned; and she is said to be the sister of this man particularly, though there were seven brethren of them, because she might be his sister both by father and mother's side, when she was not of the other only by the father's side.

Verse 19

And the children of Shobal were these,.... Who was the second son of Seir, and whose sons were the five following: Alvan, and Manahath, and Ebal, Shepho, and Onam; in Ch1 1:40 Alvan is called Alian, and Shepho is Shephi.

Verse 20

And these are the children of Zibeon,.... The third son of Self, and who had two sons: both Ajah and Anah; of the latter it is observed: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father; who observed, while he was feeding his father's asses in the wilderness, that the he asses coupled with mares, or horses with the she asses, and produced another sort of creatures called mules; and by this means found out the way how such creatures might be produced, and practised it: so Aelianus says (d), that mules are not the produce of nature, but you may call it an adulterous invention of human contrivance and boldness, and a theft: this is the common interpretation, and to which our version leads: but against it it may be observed, that the word for "mules" is different from this here used, nor is this word ever used of mules, nor does it appear that there were any creatures of this sort before the days of David; nor is the word translated "found" ever used of that which before was not in being, but of what already existed; nor is there any mention of horses or mares in this account also; had it referred to a mixture of these creatures with asses, it would not have been omitted. Some think therefore the words are to be rendered, "he found waters in the wilderness"; sources and collections of waters which were not usual in a wilderness, and of great worth and use in desert lands, as Edom was, and in those hot countries, and the Vulgate Latin version renders it, "hot waters"; but then to the fixing of either of these versions, the word must be altered either in its points or letters, for which there is no authority. The Targum of Onkelos renders it mighty ones or giants, and may signify the "Emim", the "aleph" being changed for "yod", as Aben Ezra observes; and then the sense is, that these gigantic people, who were so called from the terror they taught upon their neighbours, and, who dwelt near the Horim in Seir, Deu 2:10, as they used to steal from their flocks, Anah lighted on them in the wilderness, and fell upon them, and took them; and with this agrees the Samaritan version, "he found giants, in the wilderness"; and so Abendana interprets the words: Aben Ezra observes that many interpret the word of plants or herbs; and a very learned (e) man is of opinion that the word used is the name of an useful herb or plant, first discovered by Anah. This Anah, though a keeper of his father's asses, is afterwards called Duke Anah; it being the custom of the sons of great personages to be the keepers of flocks and herds; See Gill on Gen 29:9. (d) De Animal. l. 12. c. 16. (e) Wagenseil, in Sota, p. 217, 218.

Verse 21

And the children of Anah were these,.... Dishon, the name of one of his uncles. Gen 36:21, and Aholibamah the daughter of Anah; Aben Ezra thinks this is not the same Anah that was mentioned in the beginning of this verse; since, if he was the same, there was no need to mention him again, but that he is the same that is mentioned in Gen 36:2; but if he is not the same that is spoken of in this verse and Gen 36:24, it is difficult to account for the mention of him at all in this place: that he is the same as in Gen 36:2 seems to be right, though it is attended with this difficulty, that the Anah and Aholibamah there are represented as of the Hivites, whereas here they are reckoned among the Horites; but it may be, as Ainsworth observes on Gen 36:20, that the Horites were of the race of the Hivites originally; and indeed this Aholibamah being the wife of Esau seems to be the reason of this particular notice taken of her here. She is omitted in Ch1 1:41.

Verse 22

And these are the sons of Dishon,.... Not of Dishon the son of Anah, but of Dishon the son of Seir, Gen 36:21; and they are the four following: Hemdan, and Eshban, and Ithran, and Cheran; the first of these is called Amram, or rather Chamram, Ch1 1:41.

Verse 23

The children of Ezer are these,.... Another son of Seir, who had the following sons: Bilhan, and Zaavan, and Achan; the two last are called Zavan and Jakan, in Ch1 1:42.

Verse 24

The children of Dishon are these,.... The last of the seven sons of Seir, and who had two sons: Uz and Aran; from the former of these the land of Uz, inhabited by the Edomites, had its name, Lam 4:21; some have taken this to be the country of Job, Job 1:1.

Verse 25

These are the dukes that came of the Horites,.... Not that succeeded one after another, as the kings next mentioned did, but were together, at the same time, heads of respective families, and governors of them; and then the seven sons of Seir are rehearsed in this verse and Gen 36:30 in their order, with the title of "duke" annexed to each of them, "Duke Lotan", &c. in their order, with the title of "duke" annexed to each of them, "Duke Lotan", &c. Genesis 36:30 gen 36:30 gen 36:30 gen 36:30These are the dukes that came of Hori,.... The ancestor of Seir, whence he is called the Horite, unless the singular is put for the plural, used in Gen 36:29, among their dukes in the land of Seir; not that there were other dukes besides them in the land of Seir until Esau got among them, but these were they whose habitations were before in the land of Gabla (or Seir); as the Targum of Jonathan paraphrases it; or "in", or "according to their dukedoms", as the Septuagint version; in their respective families where they had the government, and which became very numerous.

Verse 26

And these are the kings that reigned in the land of Edom,.... In the land that was afterwards called the land of Edom; for this laud was not so called when these kings began to reign: for, according to Bishop Cumberland (f), and those that follow him (g), these were Horite kings, who, after their defeat by Chedorlaomer, Gen 14:5; in order to secure themselves the better from such a calamity for the future, set up a kingdom, and which appears, by the following account, to be elective; and so Maimonides (h) observes, that not one of these kings were of Edom: and these were: before there reigned any king over the children of Israel; and there being no kings over Israel until many years after the times of Moses, hence some have thought these words are inserted by some other writer after him; but there is no need to suppose that; for Moses knew, from foregoing prophecies and promises, that kings would arise out of them and reign over them, Gen 17:6; and this he was so certain of, that he himself, by divine direction, gave laws and rules to the children of Israel respecting their future kings, Deu 17:14; besides Moses himself was king in Jeshurun or Israel, Deu 33:5, so that it is the same as if he had said, these are the kings that reigned in Edom, before this time. (f) Orig. Gent. Antiq. p. 1-24. (g) Bedford in his Scripture Chronology, and the Authors of the Universal History. (h) Morch Nevochim, par. 3. c. 50. p. 510.

Verse 27

And Bela the son of Beor reigned in Edom,.... His name was not Balac, as the Septuagint version, which may lead to think of Balak king of Moab; nor is this the same with Balaam, the son of Beor, who lived ages after, as some in Aben Ezra: who he was we know no more of than what is here said; he was the first Horite king, and is placed by Mr. Bedford (i) in A. M. 2002: and the name of his city was Dinhabah, the place either where he was born, or where he had been governor before, but of it we read nowhere else. (i) Scripture Chronology, p. 316.

Verse 28

And Bela died,.... How long he reigned is not known with any certainty, nor whether he left any sons behind him; if he did, they did not succeed him in the throne; for Jobab the son of Zerah of Bozrah reigned in his stead: this king some have thought to be the same with Job, and from whom one of the books of Scripture has its name; but neither their names, nor age, nor country agree: who this Jobab and his father Zerah were cannot be said: they seem to be of the same country in which Jobab reigned, since he is said to be of Bozrah, a famous city of Idumea, after spoken of in the prophets Isaiah and Jeremiah and others, Isa 34:6; Jarchi takes it to be a city of Moab, and indeed it is sometimes placed in Moab, and sometimes in Edom, it being on the borders of both, and sometimes belonged to the one and sometimes to the other. According to Mr. Bedford (k), this king began his reign, A. M. 2135, so that the former king must have reigned about forty two years; which is a space of time he allows to each successor, taking them one with another, the particular and exact time of each reign he not being able to fix. (k) Scripture Chronology, p. 327.

Verse 29

And Jobab died,.... According to Mr. Bedford, A. M. 2177: and Husham of the land of Temani reigned in his stead; or of the land of the south, as the Targum of Jonathan, of the southern part of the land of Idumea, as it was afterwards called; the metropolis of which was the city of Teman, after spoken of in Scripture, which had its name from Teman the son of Eliphaz; See Gill on Gen 36:11.

Verse 30

And Husham died,.... As is thought, about A. M. 2219, above forty years after the death of Abraham, as computed by the above writer: and Hadad the son of Bedad (who smote Midian in the field of Moab) reigned in his stead: who he or his father were we have no other account, nor of this warlike action of his; probably the Midianites came out to invade him, hearing of which, he went out against them, and met with him in the fields of Moab, which were near to Midian, and fought them and conquered them: Jarchi says, the Midianites came out to make war against the Moabites, and the king of Edom went out to help the Moabites, and hence, he says, we learn, that Midian and Moab were near each other; and in the days of Balaam they made peace, that they might combine against Israel: this battle is supposed to be fought in the twelfth year of his reign; and it is thought to be in his reign that Esau came with his family and dwelt in Seir (l); though some place it later, either in the following reign, or in that of his successors (m): and the name of his city was Avith: where it was is not certain. (l) Bedford's Scripture Chronology, p. 343, 349. (m) Universal History, vol. 2. p. 170.

Verse 31

And Hadad died,.... As is supposed, about A. M. 2241. and Samlah of Masrekah reigned in his stead; but who he was, or the place he was of, cannot be said.

Verse 32

And Samlah died,.... As is supposed, about A. M. 2283. and Saul of Rehoboth by the river reigned in his stead; Rehoboth was one of the cities built by Ashur, Gen 10:11; and was situated near the river Euphrates; and so the Targum of Jonathan calls it Rehoboth which is by Euphrates; but Jerom (n), from Eusebius, takes it to be another city by a river in Edom, and says, that there was in his days a garrison in the country of Gabalena (a part of Idumea), a large village called by that name. (n) De loc. Heb. fol. 93. M. & 94. A.

Verse 33

And Saul died,.... About A. M. 2325: and Baalhanan the son of Achbor reigned in his stead: whose name, inverted, is observed by Grotius to be the same with Hannibal; it signifies a gracious lord or king.

Verse 34

And Baalhanan the son of Achbor died,.... About A. M. 2367. and Hadar reigned in his stead; the last of the Horite kings, when an end was put to this monarchy by the united families of Seir and Esau, and changed into dukedoms; of which there were seven of the race of Seir, and fourteen of the race of Esau, of whom an account is given in the preceding part of this chapter: as for this last king it is further said of him: and the name of his city was Pau; but where it was cannot be said: and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab; this woman seems to be a person of note, by the particular mention made of her; but whether the names of her ancestors are the names of men or women it is not certain: some take Matred to be the name of her father, and Mezahab the name of her grandfather; but according to Aben Ezra, Marred was the name of her mother, who was the daughter of Mezahab her grandfather; whom the Targum of Jonathan interprets melter of gold, as does Saadiah Gaon.

Verse 35

And these are the names of the dukes that came of Esau,.... After the regal monarchy ceased, the government in Edom was by dukes, and of these there were two sons, one of which an account has been given of already, who were partly of the race of Seir, and partly of the race of Esau; and who were dukes not by succession, but together, in and over their respective families: and it may be observed, that neither Esau, nor his sons by his two first wives, Eliphaz and Reuel, are called dukes, only his three sons by his last wife; all the rest are his grandsons and sons of the two former, which seems to give some light as to the time when those dukedoms took place; and very probably it was by the joint influence of Seir and Esau, whose families had intermarried, that an end was put to the regal power, and who, for a course of years, governed in the above manner: and they of Esau's race in those times are said to be "dukes in the land of Edom", as a learned man (o) has observed; whereas those that follow, which are a second race of them, are called "dukes of Edom", Gen 36:43; who took possession of the country and ruled in it, driving out the Horites and succeeding in their stead: these are described according to their families; they were the heads of: after their places, by their names; the places where they lived, which were called after their names, and are as follow: Duke Timnah, Duke Alvah, Duke Jetheth; these were both the names of the dukes, and of the places where they governed, called after their names; so Timnah or Themna, as Jerom calls it, is by him said to be a city of the princes of Edom, the same he says of Jetheth (p), so the like may be concluded of Alvah. (o) Shuckford's Connection, p. 192. (p) De loc. Heb. fol. 92. F. 95. C.

Verse 36

Duke Aholibamah, Duke Elah, Duke Pinon. The former is the name of a woman, Gen 36:2; here the name of a man, and also of the place of which he was duke; for Jerom observes (q), that Oolibama is a city of the princes of Edom, and who also makes mention of Elath, a country of the princes of Edom, and a city of Esau, ten miles from Petra to the east (r), and the seat of Duke Pinon was very probably Phinon, which lay between Petra and Zoar (s). (q) De Loc. Heb. fol. 93. K. (r) Ib. fol. 91. E. (s) Eusebius apud Reland. Palestin. illustrat. p. 71.

Verse 37

Duke Kenaz, Duke Teman, Duke Mibzar. There was a Kenaz the son of Eliphaz, and so a Teman a son of his, who were both dukes; but these seem to be different from them, though the latter might be duke of the place called Teman from him: which, in Jerom's time (t), was a village five miles distant from Petra, and where was a Roman garrison, and so Mabsar in his times (u), was a large village in the country of Gabalena (a part of Idumea), and called Mabsara, and belonged to the city Petra. (t) De loc. Heb. 3. fol. 95. B. (u) Ib.

Verse 38

Duke Magdiel, Duke Iram,.... Magdiel also, Jerom (w) says, was in the country of Gabalena, formerly possessed by the dukes of Edom; and the Targum of Jonathan says, this duke was called Magdiel from the name of his city, which was a strong "migdal" or tower: and Jarchi's note upon this word is, this is Rome; so the Jewish writers elsewhere say (x), that Esau had an hundred provinces from Seir to Magdiel; as it is said, "Duke Magdiel, Duke Iram", this is Rome: these be the dukes of Edom, according to their habitations, in the land of their possession; the former race of dukes, as has been observed, were dukes in the land of Edom, were sojourners in the land, at least had not sovereign dominion, or were not the only dukes in it; there were dukes of the race of Seir at the same time; but now these having driven out the Horites, were sole possessors and sovereign lords; and thus while Israel and his posterity were sojourners in a strange land, Esau and his family were possessors and lords of a country they could call their own: he is Esau the father of the Edomites; that is, Edom, the dukes of whose race are before reckoned up; the same is Esau, who had the name of Edom from selling his birthright for a mess of red pottage: and this is the man from whom the Edomites or Idumeans sprung, often hereafter spoken of in the Scripture, though no more in this history. He is said (y) to be killed by the tribes of Israel, at the funeral of Jacob, he coming forth with a great army to hinder his interment in the cave of Machpelah: it is a tradition of the Jews (z), he was slain by Judah. (w) De loc. Heb. 3. fol. 93. B. (x) Pirke Eliezer, c. 38. (y) Shalshalet Hakabala, fol. 5. 1. (z) T. Hieros. Gittin, fol. 47. 2. Next: Genesis Chapter 37

Verse 1

Esau's Wives and Children. His Settlement in the Mountains of Seir. - In the heading (Gen 36:1) the surname Edom is added to the name Esau, which he received at his birth, because the former became the national designation of his descendants. - Gen 36:2, Gen 36:3. The names of Esau's three wives differ from those given in the previous accounts (Gen 26:34 and Gen 28:9), and in one instance the father's name as well. The daughter of Elon the Hittite is called Adah (the ornament), and in Gen 26:34 Basmath (the fragrant); the second is called Aholibamah (probably tent-height), the daughter of Anah, daughter, i.e., grand-daughter of Zibeon the Hivite, and in Gen 26:34, Jehudith (the praised or praiseworthy), daughter of Beeri the Hittite; the third, the daughter of Ishmael, is called Basmath here and Mahalath in Gen 28:9. This difference arose from the fact, that Moses availed himself of genealogical documents for Esau's family and tribe, and inserted them without alteration. It presents no irreconcilable discrepancy, therefore, but may be explained from the ancient custom in the East, of giving surnames, as the Arabs frequently do still, founded upon some important or memorable event in a man's life, which gradually superseded the other name (e.g., the name Edom, as explained in Gen 25:30); whilst as a rule the women received new names when they were married (cf. Chardin, Hengstenberg, Dissertations, vol. ii. p. 223-6). The different names given for the father of Aholibamah or Judith, Hengstenberg explains by referring to the statement in Gen 36:24, that Anah, the son of Zibeon, while watching the asses of his father in the desert, discovered the warm springs (of Calirrhoe), on which he founds the acute conjecture, that from this discovery Anah received the surname Beeri, i.e., spring-man, which so threw his original name into the shade, as to be the only name given in the genealogical table. There is no force in the objection, that according to Gen 36:25 Aholibamah was not a daughter of the discoverer of the springs, but of his uncle of the same name. For where is it stated that the Aholibamah mentioned in Gen 36:25 was Esau's wife? And is it a thing unheard of that aunt and niece should have the same name? If Zibeon gave his second son the name of his brother Anah (cf. Gen 36:24 and Gen 36:20), why could not his son Anah have named his daughter after his cousin, the daughter of his father's brother? The reception of Aholibamah into the list of the Seirite princes is no proof that she was Esau's wife, but may be much more naturally supposed to have arisen from the same (unknown) circumstance as that which caused one of the seats of the Edomitish Alluphim to be called by her name (Gen 36:41). - Lastly, the remaining diversity, viz., that Anah is called a Hivite in Gen 36:2 and a Hittite in Gen 26:34, is not to be explained by the conjecture, that for Hivite we should read Horite, according to Gen 36:20, but by the simple assumption that Hittite is used in Gen 26:34 sensu latiori for Canaanite, according to the analogy of Jos 1:4; Kg1 10:29; Kg2 7:6; just as the two Hittite wives of Esau are called daughters of Canaan in Gen 28:8. For the historical account, the general name Hittite sufficed; but the genealogical list required the special name of the particular branch of the Canaanitish tribes, viz., the Hivites. In just as simple a manner may the introduction of the Hivite Zibeon among the Horites of Seir (Gen 36:20 and Gen 36:24) be explained, viz., on the supposition that the removed to the mountains of Seir, and there became a Horite, i.e., a troglodyte, or dweller in a cave. - The names of Esau's sons occur again in Ch1 1:35. The statement in Gen 36:6, Gen 36:7, that Esau went with his family and possessions, which he had acquired in Canaan, into the land of Seir, from before his brother Jacob, does not imply (in contradiction to Gen 32:4; Gen 33:14-16) that he did not leave the land of Canaan till after Jacob's return. The words may be understood without difficulty as meaning, that after founding a house of his own, when his family and flocks increased, Esau sought a home in Seir, because he knew that Jacob, as the heir, would enter upon the family possessions, but without waiting till he returned and actually took possession. In the clause "went into the country" (Gen 36:6), the name Seir or Edom (cf. Gen 36:16) must have dropt out, as the words "into the country" convey no sense when standing by themselves.

Verse 9

(cf. Ch1 1:36-37). Esau's Sons and Grandsons as Fathers of Tribes. - Through them he became the father of Edom, i.e., the founder of the Edomitish nation on the mountains of Seir. Mouth Seir is the mountainous region between the Dead Sea and the Elanitic Gulf, the northern half of which is called Jebl (Γεβαλήνη) by the Arabs, the southern half, Sherah (Rob. Pal. ii. 552). - In the case of two of the wives of Esau, who bore only one son each, the tribes were founded not by the sons, but by the grandsons; but in that of Aholibamah the three sons were the founders. Among the sons of Eliphaz we find Amalek, whose mother was Timna, the concubine of Eliphaz. He was the ancestor of the Amalekites, who attacked the Israelites at Horeb as they came out of Egypt under Moses (Exo 17:8.), and not merely of a mixed tribe of Amalekites and Edomites, belonging to the supposed aboriginal Amalekite nation. For the Arabic legend of Amlik as an aboriginal tribe of Arabia is far too recent, confused, and contradictory to counterbalance the clear testimony of the record before us. The allusion to the fields of the Amalekites in Gen 14:7 does not imply that the tribe was in existence in Abraham's time, nor does the expression "first of the nations," in the saying of Balaam (Num 24:20), represent Amalek as the aboriginal or oldest tribe, but simply as the first heathen tribe by which Israel was attacked. The Old Testament says nothing of any fusion of Edomites or Horites with Amalekites, nor does it mention a double Amalek (cf. Hengstenberg, Dissertations 2, 247ff., and Kurtz, History i. 122, 3, ii. 240ff.). (Note: The occurrence of "Timna and Amalek" in Ch1 1:36, as coordinate with the sons of Eliphaz, is simply a more concise form of saying "and from Timna, Amalek.") If there had been an Amalek previous to Edom, with the important part which they took in opposition to Israel even in the time of Moses, the book of Genesis would not have omitted to give their pedigree in the list of the nations. At a very early period the Amalekites separated from the other tribes of Edom and formed an independent people, having their headquarters in the southern part of the mountains of Judah, as far as Kadesh (Gen 14:7; Num 13:29; Num 14:43, Num 14:45), but, like the Bedouins, spreading themselves as a nomad tribe over the whole of the northern portion of Arabia Petraea, from Havilah to Shur on the border of Egypt (Sa1 15:3, Sa1 15:7; Sa1 27:8); whilst one branch penetrated into the heart of Canaan, so that a range of hills, in what was afterwards the inheritance of Ephraim, bore the name of mountains of the Amalekites (Jdg 12:15, cf. Gen 5:14). Those who settled in Arabia seem also to have separated in the course of time into several branches, so that Amalekite hordes invaded the land of Israel in connection sometimes with the Midianites and the sons of the East (the Arabs, Jdg 6:3; Jdg 7:12), and at other times with the Ammonites (Jdg 3:13). After they had been defeated by Saul (Sa1 14:48; Sa1 15:2.), and frequently chastised by David (Sa1 27:8; Sa1 30:1.; Sa2 8:12), the remnant of them was exterminated under Hezekiah by the Simeonites on the mountains of Seir (Ch1 4:42-43).

Verse 15

The Tribe-Princes Who Descended from Esau. - אלּוּפים was the distinguishing title of the Edomite and Horite phylarchs; and it is only incidentally that it is applied to Jewish heads of tribes in Zac 9:7, and Zac 12:5. It is probably derived from אלף or אלפים, equivalent to משׁפּחות, families (Sa1 10:19; Mic 5:2), - the heads of the families, i.e., of the principal divisions, of the tribe. The names of these Alluphim are not names of places, but of persons-of the three sons and ten grandsons of Esau mentioned in Gen 36:9-14; though Knobel would reverse the process and interpret the whole geographically. - In Gen 36:16 Korah has probably been copied by mistake from Gen 36:18, and should therefore be erased, as it really is in the Samar. Codex.

Verse 20

(parallel, Ch1 1:38-42). Descendants of Seir the Horite; - the inhabitants of the land, or pre-Edomitish population of the country. - "The Horite:" ὁ Τρωγλοδύτης, the dweller in caves, which abound in the mountains of Edom (vid., Rob. Pal. ii. p. 424). The Horites, who had previously been an independent people (Gen 14:6), were partly exterminated and partly subjugated by the descendants of Esau (Deu 2:12, Deu 2:22). Seven sons of Seir are given as tribe-princes of the Horites, who are afterwards mentioned as Alluphim (Gen 36:29, Gen 36:30), also their sons, as well as two daughters, Timna (Gen 36:22) and Aholibamah (Gen 36:25), who obtained notoriety from the face that two of the headquarters of Edomitish tribe-princes bore their names (Gen 36:40 and Gen 36:41). Timna was probably the same as the concubine of Eliphaz (Gen 36:12); but Aholibamah was not the wife of Esau (cf. Gen 36:2). - There are a few instances in which the names in this list differ from those in the Chronicles. But they are differences which either consist of variation in form, or have arisen from mistakes in copying. (Note: Knobel also undertakes to explain these names geographically, and to point them out in tribes and places of Arabia, assuming, quite arbitrarily and in opposition to the text, that the names refer to tribes, not to persons, although an incident is related of Zibeon's son, which proves at once that the list relates to persons and not to tribes; and expecting his readers to believe that not only are the descendants of these troglodytes, who were exterminated before the time of Moses, still to be found, but even their names may be traced in certain Bedouin tribes, though more than 3000 years have passed away! The utter groundlessness of such explanations, which rest upon nothing more than similarity of names, may be seen in the association of Shobal with Syria Sobal (Judith 3:1), the name used by the Crusaders for Arabia tertia, i.e., the southernmost district below the Dead Sea, which was conquered by them. For notwithstanding the resemblance of the name Shobal to Sobal, no one could seriously think of connecting Syria Sobal with the Horite prince Shobal, unless he was altogether ignorant of the apocryphal origin of the former name, which first of all arose from the Greek or Latin version of the Old Testament, and in fact from a misunderstanding of Psa 60:2, where, instead צובה ארם, Aram Zobah, we find in the lxx Συριά Σοβάλ, and in the Vulg. Syria et Sobal.) Of Anah, the son of Zibeon, it is related (Gen 36:24), that as he fed the asses of his father in the desert, he "found היּמם" - not "he invented mules," as the Talmud, Luther, etc., render it, for mules are פּרדים, and מצא does not mean to invent; but he discovered aquae calidae (Vulg.), either the hot sulphur spring of Calirrhoe in the Wady Zerka Maein (vid., Gen 10:19), or those in the Wady el Ahsa to the S.E. of the Dead Sea, or those in the Wady Hamad between Kerek and the Dead Sea. (Note: It is possible that there may be something significant in the fact that it was "as he was feeding his father's asses," and that the asses may have contributed to the discovery; just as the whirlpool of Karlsbad is said to have been discovered through a hound of Charles IV, which pursued a stag into a hot spring, and attracted the huntsmen to the spot by its howling.)

Verse 30

"These are the princes of the Horites according to their princes," i.e., as their princes were individually named in the land of Seir. ל in enumerations indicates the relation of the individual to the whole, and of the whole to the individual.

Verse 31

(Parallel, Ch1 1:43-50). The Kings in the Land of Edom: before the children of Israel had a king. It is to be observed in connection with the eight kings mentioned here, that whilst they follow one another, that is to say, one never comes to the throne till his predecessor is dead, yet the son never succeeds the father, but they all belong to different families and places, and in the case of the last the statement that "he died" is wanting. From this it is unquestionably obvious, that the sovereignty was elective; that the kings were chosen by the phylarchs; and, as Isa 34:12 also shows, that they lived or reigned contemporaneously with these. The contemporaneous existence of the Alluphim and the kings may also be inferred from Exo 15:15 as compared with Num 20:14. Whilst it was with the king of Edom that Moses treated respecting the passage through the land, in the song of Moses it is the princes who tremble with fear on account of the miraculous passage through the Red Sea (cf. Eze 32:29). Lastly, this is also supported by the fact, that the account of the seats of the phylarchs (Gen 36:40-43) follows the list of the kings. This arrangement would have been thoroughly unsuitable if the monarchy had been founded upon the ruins of the phylarchs (vid., Hengstenberg, ut sup. pp. 238ff.). Of all the kings of Edom, not one is named elsewhere. It is true, the attempt has been made to identify the fourth, Hadad (Gen 36:35), with the Edomite Hadad who rose up against Solomon (Kg1 11:14); but without foundation. The contemporary of Solomon was of royal blood, but neither a king nor a pretender; our Hadad, on the contrary, was a king, but he was the son of an unknown Hadad of the town of Avith, and no relation to his predecessor Husham of the country of the Temanites. It is related of him that he smote Midian in the fields of Moab (Gen 36:35); from which Hengstenberg (pp. 235-6) justly infers that this event cannot have been very remote from the Mosaic age, since we find the Midianites allied to the Moabites in Num 22; whereas afterwards, viz., in the time of Gideon, the Midianites vanished from history, and in Solomon's days the fields of Moab, being Israelitish territory, cannot have served as a field of battle for the Midianites and Moabites. - Of the tribe-cities of these kings only a few can be identified now. Bozrah, a noted city of the Edomites (Isa 34:6; Isa 43:1, etc.), is still to be traced in el Buseireh, a village with ruins in Jebal (Rob. Pal. ii. 571). - The land of the Temanite (Gen 36:34) is a province in northern Idumaea, with a city, Teman, which has not yet been discovered; according to Jerome, quinque millibus from Petra. - Rehoboth of the river (Gen 36:37) can neither be the Idumaean Robotha, nor er Ruheibeh in the wady running towards el Arish, but must be sought for on the Euphrates, say in Errachabi or Rachabeh, near the mouth of the Chaboras. Consequently Saul, who sprang from Rehoboth, was a foreigner. - Of the last king, Hadar (Gen 36:39; not Hadad, as it is written in Ch1 1:50), the wife, the mother-in-law, and the mother are mentioned: his death is not mentioned here, but is added by the later chronicler (Ch1 1:51). This can be explained easily enough from the simple fact, that at the time when the table was first drawn up, Hadad was still alive and seated upon the throne. In all probability, therefore, Hadad was the king of Edom, to whom Moses applied for permission to pass through the land (Num 20:14.). (Note: If this be admitted; then, on the supposition that this list of kings contains all the previous kings of Edom, the introduction of monarchy among the Edomites can hardly have taken place more than 200 years before the exodus; and, in that case, none of the phylarchs named in Gen 36:15-18 can have lived to see its establishment. For the list only reaches to the grandsons of Esau, none of whom are likely to have lived more than 100 or 150 years after Esau's death. It is true we do not know when Esau died; but 413 years elapsed between the death of Jacob and the exodus, and Joseph, who was born in the 91st years of Jacob's life, died 54 years afterwards, i.e., 359 years before the exodus. But Esau was married in his 40th year, 37 years before Jacob (Gen 26:34), and had sons and daughters before his removal to Seir (Gen 36:6). Unless, therefore, his sons and grandsons attained a most unusual age, or were married remarkably late in life, his grandsons can hardly have outlived Joseph more than 100 years. Now, if we fix their death at about 250 years before the exodus of Israel from Egypt, there remains from that point to the arrival of the Israelites at the land of Edom (Num 20:14) a period of 290 years; amply sufficient for the reigns of eight kings, even if the monarchy was not introduced till after the death of the last of the phylarchs mentioned in Gen 36:15-18.) At any rate the list is evidently a record relating to the Edomitish kings of a pre-Mosaic age. But if this is the case, the heading, "These are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel," does not refer to the time when the monarchy was introduced into Israel under Saul, but was written with the promise in mind, that kings should come out of the loins of Jacob (Gen 35:11, cf. Gen 17:4.), and merely expresses the thought, that Edom became a kingdom at an earlier period than Israel. Such a thought was by no means inappropriate to the Mosaic age. For the idea, "that Israel was destined to grow into a kingdom with monarchs of his own family, was a hope handed down to the age of Moses, which the long residence in Egypt was well adapted to foster" (Del.).

Verse 40

(Parallel, Ch1 1:51-54). Seats of the Tribe-Princes of Esau According to Their Families. - That the names which follow are not a second list of Edomitish tribe-princes (viz., of those who continued the ancient constitution, with its hereditary aristocracy, after Hadar's death), but merely relate to the capital cities of the old phylarchs, is evident from the expression in the heading, "After their places, by their names," as compared with Gen 36:43, "According to their habitations in the land of their possession." This being the substance and intention of the list, there is nothing surprising in the fact, that out of the eleven names only two correspond to those given in Gen 36:15-19. This proves nothing more than that only two of the capitals received their names from the princes who captured or founded them, viz., Timnah and Kenaz. Neither of these has been discovered yet. The name Aholibamah is derived from the Horite princess (Gen 36:25); its site is unknown. Elah is the port Aila (vid., Gen 14:6). Pinon is the same as Phunon, an encampment of the Israelites (Num 33:42-43), celebrated for its mines, in which many Christians were condemned to labour under Diocletian, between Petra and Zoar, to the northeast of Wady Musa. Teman is the capital of the land of the Temanites (Gen 36:34). Mibzar is supposed by Knobel to be Petra; but this is called Selah elsewhere (Kg2 14:7). Magdiel and Iram cannot be identified. The concluding sentence, "This is Esau, the father (founder) of Edom" (i.e., from his sprang the great nation of the Edomites, with its princes and kings, upon the mountains of Seir), not only terminates this section, but prepared the way for the history of Jacob, which commences with the following chapter.

Verse 1

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.

Verse 9

Observe here, 1. That only the names of Esau's sons and grandsons are recorded, only their names, not their history; for it is the church that Moses preserves the records of, not the record of those that are without. Those elders that lived by faith alone obtained a good report. It is Sion that produces men of renown, not Seir, Psa 87:5. Nor does the genealogy go any further than the third and fourth generation; the very names of all after are buried in oblivion. It is only the pedigree of the Israelites, who were to be the heirs of Canaan, and of whom were to come the promised seed, and the holy seed, that is drawn out to any length, as far as there was occasion for it, even of all the tribes till Canaan was divided among them, and of the royal line till Christ came. 2. That these sons and grandsons of Esau are called dukes, Gen 36:15-19. Probably they were military commanders, dukes, or captains, that had soldiers under them; for Esau and his family lived by the sword, Gen 27:40. Note, Titles of honour have been more ancient out of the church than in it. Esau's sons were dukes when Jacob's sons were but plain shepherds, Gen 47:3. This is not a reason why such titles should not be used among Christians; but it is a reason why men should not overvalue themselves, or others, for the sake of them. There is an honour that comes from God, and a name in his house that is infinitely more valuable. Edomites may be dukes with men, but Israelites indeed are made to our God kings and priests. 3. We may suppose those dukes had numerous families of children and servants that were their dukedoms. God promised to multiply Jacob, and to enrich him; yet Esau increases, and is enriched first. Note, It is no new thing for the men of this world to be full of children, and to have their bellies too filled with hidden treasures, Psa 17:14. God's promise to Jacob began to work late, but the effect of it remained longer, and it had its complete accomplishment in the spiritual Israel.

Verse 20

In the midst of this genealogy of the Edomites here is inserted the genealogy of the Horites, those Canaanites, or Hittites (compare Gen 26:34), that were the natives of Mount Seir. Mention is made of them, Gen 14:6, and of their interest in Mount Seir, before the Edomites took possession of it, Deu 2:12, Deu 2:22. This comes in here, not only to give light to the story, but to be a standing reflection upon the Edomites for intermarrying with them, by which, it is probable, they learned their way, and corrupted themselves. Esau having sold his birthright, and lost his blessing, and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Note, Those that treacherously desert God's church are justly numbered with those that were never in it; apostate Edomites stand on the same ground with accursed Horites. Particular notice is taken of one Anah who fed the asses of Zibeon his father (Gen 36:24), and yet is called duke Anah, Gen 36:29. Note, Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment hinder any man's preferment. This Anah was not only industrious in his business, but ingenious too, and successful; for he found mules, or (as some read it) waters, hot-baths, in the wilderness. Those that are diligent in their business sometimes find more advantages than they expected.

Verse 31

By degrees, it seems, the Edomites wormed out the Horites, obtained full possession of the country, and had a government of their own. 1. They were ruled by kings, who governed the whole country, and seem to have come to the throne by election, and not by lineal descent; so bishop Patrick observes. These kings reigned in Edom before there reigned any king over the children of Israel, that is, before Moses's time, for he was king in Jeshurun, Gen 36:3. God had lately promised Jacob that kings should come out of his loins (Gen 35:11), yet Esau's blood becomes royal long before any of Jacob's did. Note, In external prosperity and honour, the children of the covenant are often cast behind, and those that are out of covenant get the start. The triumphing of the wicked may be quick, but it is short; soon ripe, and as soon rotten: but the products of the promise, though they are slow, are sure and lasting; at the end it shall speak, and not lie. We may suppose it was a great trial to the faith of God's Israel to hear of the pomp and power of the kings of Edom, while they were bond-slaves in Egypt; but those that look for great things from God must be content to wait for them; God's time is the best time. 2. They were afterwards governed by dukes, again here named, who, I suppose, ruled all at the same time in several places in the country. Either they set up this form of government in conformity to the Horites, who had used it (Gen 36:29), or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them a passage though their country, Num 20:18. Note, When power is abused, it is just with God to weaken it, by turning it into divers channels. For the transgression of a land, many are the princes thereof. Sin brought Edom from kings to dukes, from crowns to coronets. We read of the dukes of Edom (Exo 15:15), yet, long afterwards, of their kings again. 3. Mount Seir is called the land of their possession, Gen 36:43. 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. Note, The children of this world have their all in hand, and nothing in hope (Luk 16:25); while the children of God have 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.

Verse 1

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).

Verse 2

36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.

36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).

Verse 7

36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).

Verse 9

36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.

36:9-14 The descendants of Esau’s five sons are named.

Verse 15

36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).

Verse 20

36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).

Verse 31

36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.

36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).

Verse 40

36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).