Genesis 36 commentary

The registers in this chapter show the faithfulness of God to his promise to Abraham. Esau is here called Edom, that name which kept up the remembrance of his selling his birth-right for a mess of pottage. Esau continued the same profane despiser of heavenly things. In outward prosperity and honour, the children of the covenant are often behind, and those that are out of the covenant get the start. We may suppose it a 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. Mount Seir is called the land of their possession. Canaan was at this time only the land of promise. Seir was in the possession of the Edomites. The children of this world have their all in hand, and nothing in hope, Lu 16:25; while the children of God have their all in hope, and next to nothing in hand. But, all things considered, it is beyond compare better to have Canaan in promise, than mount Seir in possession.

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.

6. And went into the country from the face of his brother Jacob. Moses does not mean that Esau departed purposely to give place to his brother; for he was so proud and ferocious, that he never would have allowed himself to seem his brother’s inferior. But Moses, without regard to Esau’s design, commends the secret providence of God, by which he was driven into exile, that the possession of the land might remain free for Jacob alone. Esau removed to Mount Seir, through the desire of present advantage, as is elsewhere stated. Nothing was less in his mind than to provide for his brother’s welfare; but God directed the blind man by his own hand, that he might not occupy that place in the land which he had appointed for his own servant. Thus it often happens that the wicked do good to the elect children of God, contrary to their own intention; and while their hasty cupidity pants for present advantages, they promote the eternal salvation of those whose destruction they have sometimes desired. Let us, then, learn from the passage before us, to see, by the eyes of faith, both in accidental circumstances (as they are called) and in the evil desires of men, that secret providence of God, which directs all events to a result predetermined by himself. For when Esau went forth, that he might live more commodiously apart from his father’s family, he is said to have departed from the face of his brother, because the Lord had so determined it. It is stated indefinitely, that he departed “into the country;” because, being in uncertainty respecting his plan, he sought a home in various places, until Mount Seir presented itself; and as we say, he went out at a venture. Quemadmodum Gallice dicitur, Il s’en est alle a son aventure.

9. And these are the generations of Esau, the father of the Edomites Patris Edom. Though Esau had two names, yet in this place the second name refers to his posterity, who are called Idumeans. For, to make it appear what God had bestowed upon him for the sake of his father Isaac, Moses expressly calls him the father of a celebrated and famous people. And certainly, it served this purpose not a little, to trace the effect and fulfillment of the prophecy in the progeny of Esau. For if the promise of God so mightily flourished towards a stranger, how much more powerfully would it put itself forth towards the children, to whom pertaineth the adoption, and consequently the inheritance of grace? Esau was an obscure man, and a sojourner in that country: whence therefore is it, that suddenly rulers should spring from him, and a great body of people should flourish, unless because the benediction which proceeded from the mouth of Isaac, was confirmed by the result? For Esau did not reign in this desert without opposition; since a people of no ignoble name previously inhabited Mount Seir. On this account Moses relates that the men who had before inhabited that land were mighty: so that it would not have been easy for a stranger to acquire such power as Esau possessed, if he had not been divinely assisted.

24. This was that Anah that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anal was the author of this connection. The word ימים, rendered mules by our translators, and by Calvin, is of doubtful signification; it occurs in this place only. It is by many commentators translated “waters,” or “warm springs;” and probably this interpretation is to be preferred. The reader may see the question discussed in Professor Bush’s note on this verse. — Ed But I do not consider this as said in praise of his industry; for the Lord has not in vain distinguished the different kinds of animals from the beginning. But since the vanity of the flesh often solicits the children of this world, so that they apply their minds to superfluous matters, Moses marks this unnatural pursuit in Anah, who did not think it sufficient to have a great number of animals; but he must add to them a degenerate race produced by unnatural intercourse. Moreover, we learn hence, that there is more moderation among brute animals in following the law of nature, than in men, who invent vicious admixtures.

31. These are the kings that reigned, etc We must keep in memory what we have said a little before, that reprobates are suddenly exalted, that they may immediately fall, like the herb upon the roofs, which is destitute of root, and has a hasty growth, but withers the more quickly. To the two sons of Isaac had been promised the honor that kings should spring from them. The Idumeans first began to reign, and thus the condition of Israel seemed to be inferior. But at length, lapse of time taught how much better it is, by creeping on the ground, to strike the roots deep, than to acquire an extravagant pre-eminence for a moment, which speedily vanishes away. There is, therefore, no reason why the faithful, who slowly pursue their way, should envy the quick children of this world, their rapid succession of delights; since the felicity which the Lord promises them is far more stable, as it is expressed in the psalm,

“The children’s children shall dwell there, and their inheritance shall be perpetual.” (Psalm 102:28.)

CHAPTER 37.

Genesis 37:1-36

1. And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.

1. Habitavit itaque Iahacob in terra peregrinationum patris sui, in terra Chenaan.

2. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

2. Istae sunt generationes Iahacob. Joseph filius septendecim annorum pascebat cum fratribus suis pecudes, et erat puer cum filiis Bilhah et cum filiis Zilpah uxorum patris sui: et retulit Ioseph obloquutionem eorum malam patri eorum.

3. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

3. Porro Israel diligebat Joseph prae cunctis filiis suis, quia filius senectutis erat ei: et fecerat ei tunicam multicolorem.

4. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

4. Et viderunt fratres ejus, quod eum diligeret pater eorum prae cunctis fratribus ejus, et odio habebant eum, et non poterant alloqui eum pacifice.

5. And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

5. Somniavit autem Joseph somnium, et nuntiavit fratribus suis: et addiderunt amplius odio habere eum.

6. And he said unto them, Hear, I pray you, this dream which I have dreamed:

6. Dixit enim ad eos, Audite quaeso somnium hoc quod somniavi.

7. For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

7. Ecce enim ligabamus manipulos in medio agri: et ecce surrexit manipulus meus, ac etiam stabat: et ecce circumdabant manipuli vestri, et incurvabant se manipulo meo.

8. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

8. Et dixerunt ei fratres ejus, Num regnando regnabis super nos? num dominando dominaberis nobis? Addiderunt ergo adhuc odio habere eum propter somnium ejus, et propter verba ejus.

9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

9. Et somniavit adhuc somnium alterum, et narrativ illud fratribus suis, et dixit, Ecce, somniavi somnium adhuc: et ecce, sol et luna et undecim stellae incurvabant se mihi.

10. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

10. Et narravit patri suo et fratribus suis: et increpavit eum pater ejus, et dixit ei, Quid est hoc comnium quod somniasti? Num veniendo veniemus ego et mater tua, et fratres tui, ut incurvemus nos tibi ad terram?

11. And his brethren envied him; but his father observed the saying.

11. Et inviderunt ei fratres ejus: sed pater ejus observabat rem.

12. And his brethren went to feed their father’s flock in Shechem.

12. Profecti autem sunt fratres ejus, ut pascerent pecudes patris sui in Sechem.

13. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I

13. Et dixit Israel ad Hoseph, Nonne fratres tui pascunt in Sechem? Veni, et mittam to ad eos. Et dixit ei, Ecce adsum.

14. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

14. Et ait ei, Vade nune, vide incolumitatem fratrum tuorum, et incolmitatem pecorum, et refer mihi rem: et misit eum ex valle Hebron: et venit in Sechem.

15. And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

15. Porro invenit eum vir, et ecce errabat in agro: interrogavit autem eum vir ille, dicendo, Quid quaeris?

16. And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks

16. Et dixit, Fratres meos ego quaero, nuntia, obsecro, mihi, ubi ipsi pascant.

17. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

17. Et dixit vir ille, Profecti sunt hinc: audivi enim eos dicentes, Eamus in Dothan. Et perrexit Joseph post fratres suos, et invenit eos in Dothan.

18. And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

18. Et viderunt eum e longinquo: et antequam appropinquaret eis, machinati sunt contra eum ut interimerent eum.

19. And they said one to another, Behold, this dreamer cometh.

19. Ac dicebat alter alteri, Ecce, magister ille somniorum venit.

20. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

20. Nune igitur venite, et occidamus illum, et projiciamus eum in unam e cisternis: et dicemus, Bestia mala devoravit eum: et videbinus quid erunt somnia ejus.

21. And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

21. Et audivit Reuben, et eripuit eum e manu eorum, et dixit, Ne percutiamus eum in anima.

22. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.

22. Dixit ergo ad eos Ruben, Ne effundatis sanguinem: projicite eum in cisternam hanc, quae est in deserto, et manum ne mittatis in eum: ut erueret eum e manu eorum, ut reduceret eum ad patrem suum.

23. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;

23. Et fuit, ut venit Joseph ad fratres suos, exuerunt Joseph tunica sua, tunica multicolore, quae erat super eum.

24. And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

24. Et tulerunt eum, et projecerunt eum in cisternam: et cisterna erat vacua, non erat in ea aqua.

25. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

25. Postea sederunt ut comederent panem, et levaverunt oculos suos, et viderunt, et ecce turba Ismaelitarum veeniebat de Gilhad, et cameli eorum portabant aromata, et resinam, et stacten, iter facientes ut deferrent in Aegyptum.

26. And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

26. Et dixit Jehudah fratribus suis, Quae utilitas si occiderimus fratrem mostrum, et celaverimus sanguinem ejus?

27. Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

27. Venite, et vendamus eum Ismaelitis, et manus nostra ne sit in eum, quia frater noster, caro nostra est: et paruerunt ei fratres ejus.

28. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

28. Et transierunt viri Madianitae mercatores, et extraxerunt et sustulerunt Joseph e cisterna: et vendiderunt Joseph Ismaelitis viginti argenteis, qui abduxerunt Ioseph in Aegyptum.

29. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

29. Deinde reversus est Reuben ad cisternam, et ecce non erat Joseph in cisterna, et scidit vestimenta sua.

30. And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

30. Et reversus est ad fratres suos, et dixit, Puer non est, et ego quo, ego quo ibo?

31. And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;

31. Et tulerunt tunicam Joseph, et jugulaverunt hircum caprarum, et tinxerunt tunicam in sanguine.

32. And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.

32. et miserunt tunicam multicolorem, et deferri fecerunt ad patrem suum, et dixerunt, Hanc invevenimus, agnosce nunc utrum tunica filii tui sit, annon.

33. And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

33. Et agnovit eam, et dixit, Tunica filii mei est: bestia mala devoravit eum, rapiendo raptus est Ioseph.

34. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

34. Et scidit Iahacob vestimenta sua, et posuit saccum in lumbis suis, et luxit super filio suo diebus multis.

35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

35. Et surrexerunt omnes filii ejus, et omnes filiae ejus, ut consolarentur eum, sed noluit consolationem admittere: et dixit, Certe descendam ad filium meum lugens ad sepulcrum: et luxit eum pater ejus.

36. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.

36. Madanitae autem vendiderunt eum in Aegypto Potiphar satrapae Pharaonis, principi satellitum.

CHAPTER 36

Ge 36:1-43. Posterity of Esau.

1. these are the generations--history of the leading men and events (compare Ge 2:4).

Esau who is Edom--A name applied to him in reference to the peculiar color of his skin at birth [Ge 25:25], rendered more significant by his inordinate craving for the red pottage [Ge 25:30], and also by the fierce sanguinary character of his descendants (compare Eze 25:12; Ob 10).

2-3. 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 (Ge 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 (Ge 26:34). It was not unusual for women, in that early age, to have two names, as Sarai was also Iscah [Ge 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.

6-7. 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 (Ge 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.

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

15-19. 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.

20-30. Sons of Seir, the Horite--native dukes, who were incorporated with those of the Edomite race.

31-39. kings of Edom--The royal power was not built on the ruins of the dukedoms, but existed at the same time.

40-43. Recapitulation of the dukes according to their residences.

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 Gen 36:1-8; those of his grandchildren born in Seir, Gen 36:9-19; those of Seir the Horite, Gen 36:20-30. The generations of Esau are particularly marked, to show how exactly God fulfilled the promises he made to him, Genesis 25 and 27; and those of Seir the Horite are added, because his family became in some measure blended with that of Esau.

His wives - It appears that Esau's wives went by very different names. Aholibamah is named Judith, Gen 26:34; Adah is called Bashemath in the same place; and she who is here called Bashemath is called Mahalath, Gen 28:9. These are variations which cannot be easily accounted for; and they are not of sufficient importance to engross much time. It is well known that the same persons in Scripture are often called by different names.

Anah the daughter of Zibeon - But this same Anah is said to be the son of Zibeon, Gen 36:24, though in this and Gen 36:14 he is said to be the daughter of Zibeon. But the Samaritan, the Septuagint, (and the Syriac, in Gen 36:2), read son instead of daughter, which Houbigant and Kennicott contend to be the true reading. Others say that daughter should be referred to Aholibamah, who was the daughter of Anah, and granddaughter of Zibeon. I should rather prefer the reading of the Samaritan, Septuagint, and Syriac, and read, both here and in Gen 36:14, "Aholibamah, the daughter of Anah the son of Zibeon," and then the whole will agree with Gen 36:24.

Esau took his wives, etc. - So it appears that Esau and Jacob dwelt together in Canaan, whither the former removed from Seir, probably soon after the return of Jacob. That they were on the most friendly footing this sufficiently proves; and Esau shows the same dignified conduct as on other occasions, in leaving Canaan to Jacob, and returning again to Mount Seir; certainly a much less fruitful region than that which he now in behalf of his brother voluntarily abandoned.

Timna was concubine to Eliphaz - As Timna was sister to Lotan the Horite, Gen 36:22, we see how the family of Esau and the Horites got intermixed. This might give the sons of Esau a pretext to seize the land, and expel the ancient inhabitants, as we find they did, Deu 2:12.

Amalek - The father of the Amalekites, afterwards bitter enemies to the Jews, and whom God commanded to be entirely exterminated, Deu 25:17, Deu 25:19.

Dukes of the sons of Esau - The word duke comes from the Latin dux, a captain or leader. The Hebrew אלוף alluph has the same signification; and as it is also the term for a thousand, which is a grand capital or leading number, probably the אלופי alluphey or dukes had this name from being leaders of or captains over a company of one thousand men; just as those among the Greeks called chiliarchs, which signifies the same; and as the Romans called those centurions who were captains over one hundred men, from the Latin word centum, which signifies a hundred. The ducal government was that which prevailed first among the Idumeans, or descendants of Esau. Here fourteen dukes are reckoned to Esau, seven that came of his wife, Adah, four of Bashemath, and three of Aholibamah.

Duke Korah - This Dr. Kennicott pronounces to be an interpolation. "It is certain, from Gen 36:4, that Eliphaz was Esau's son by Adah; and from Gen 36:11, Gen 36:12, that Eliphaz had but six sons, Teman, Omar, Zepho, Gatam, Kenaz, and Amalek. It is also certain, from Gen 36:5, Gen 36:14, that Korah was the son of Esau (not of Eliphaz) by Aholibamah; and as such he is properly mentioned in Gen 36:18 : These are the sons of Aholibamah, Esau's wife: duke Jeush, duke Jaalam, Duke Korah. It is clear, therefore, that some transcriber has improperly inserted duke Korah in Gen 36:16; from which interpolation both the Samaritan text and the Samaritan version are free." - Kennicott's Remarks. Everything considered, I incline to the opinion that these words were not originally in the text.

These are the sons of Seir the Horite - These Horites were the original inhabitants of the country of Seir, called the land of the Horites, and afterwards the land of the Idumeans, when the descendants of Esau had driven them out. These people are first mentioned Gen 14:6.

These are the dukes of the Horites - It appears pretty evident that the Horites and the descendants of Esau were mixed together in the same land, as before observed; and Calmet has very properly remarked, that if we compare this verse with Gen 36:30, there were princes of Seir in the country of Seir, and in that of Edom; and in comparing the generations of Seir and Esau, we are obliged to consider these princes as contemporary.

This was that Anah that found the mules in the wilderness - The words את הימם eth kaiyemim, here translated mules, has given rise to a great variety of conjectures and discordant opinions. St. Jerome, who renders it aquas calidas, warm springs, or hot baths, says there are as many opinions concerning it as there are commentators.

The Septuagint has τον Ιαμειν, which seems to be the name of a man; but this is expressed in a great variety of ways in different MSS. of that version.

The Syriac renders it mayé, waters; the author of this version having read in the Hebrew copy from which he translated. מים mayim, waters, for ימם yemim, the two first letters being transposed.

Onkelos translates the word גבריא gibbaraiya, giants, or strong or powerful men.

The Samaritan text has haaimim, and the Samaritan version am aimai, the Emim, a warlike people, bordering upon the Horites.

The Targum of Jonathan ben Uzziel paraphrases the place thus: "This is the Anah who united the onager with the tame ass, and in process of time he found mules produced by them." R. D. Kimchi says, that "Zibeon was both the father and brother of Anah; and this Anah, intent on heterogeneous mixtures, caused asses and horses to copulate, and so produced mules." R. S. Jarchi is of the same opinion. See his comment on this place.

Bochart believes the Emim are meant; and argues forcibly, 1. That מצא matsa, he found, never signifies to invent, but rather the meeting with or happening on a thing which already exists. 2. That mules are never called ימם yemim in the Scriptures, but פרדים peradim. 3. That Anah fed Asses only, not horses. And, 4. That there is no mention of mules in Palestine till the days of David. From the whole he concludes that the Emim are meant, with whom Anah fought; and he brings many places of Scripture where the same form of expression, he or they found, signifies the onset to battle, Jdg 1:5; 1Sam 31:3; 1Kgs 13:24; 2Chr 22:8; Num 35:27; Gen 4:14; with many others. See the Hierozoicon, vol. i., cap. 21, p. 23S., edit. 1692.

Gusset, in Comment. Heb. Ling., examines what Bochart has asserted, and supposes that mules, not the Emim, were found by Anah.

Wagenseil would credit what Bochart has asserted, did not stronger reasons lead him to believe that the word means a sort of plant!

From the above opinions and versions the reader may choose which he likes best, or invent one for himself. My own opinion is, that mules were not known before the time of Anah; and that he was probably the first who coupled the mare and ass together to produce this mongrel, or the first who met with creatures of this race in some very secluded part of the wilderness. Is it not probable that from this Anah, or ענה enah, the Enetae derived at least their fabulous origin, whom Homer mentions as famous for their race of wild mules? Παφλαγονων δ' ἡγειτο Πυλαιμενεος λασιον κηρ, Εξ Ενετων, ὁθεν ἡμιονων γενος αγροτεραων.

IL., lib. ii., v. 852.

The Paphlagonians Pylaemenes rules,

Where rich Henetia breeds her Savage Mules.

Pope.

The Enetae or Henetae, who were a people contiguous to Paphlagonia, Cappadocia, and Galatia, might have derived their origin from this Anah, or Henah, out of which the Ενετοι of the ancient Greek writers might have been formed; and according to Theophrastus, Strabo, and Plutarch, the first mules were seen among these people. See Ludov, De Dieu and Scheuchzer.

Before there reigned any king over - Israel - I suppose all the verses, from Gen 36:31-39 inclusive, have been transferred to this place from 1Chr 1:43-50, as it is not likely they could have been written by Moses; and it is quite possible they might have been, at a very early period, written in the margin of an authentic copy, to make out the regal succession in Edom, prior to the consecration of Saul; which words being afterwards found in the margin of a valuable copy, from which others were transcribed, were supposed by the copyist to be a part of the text, which having been omitted by the mistake of the original writer, had been since added to make up the deficiency; on this conviction he would not hesitate to transcribe them consecutively in his copy. In most MSS. sentences and paragraphs have been left out by the copyists, which, when perceived, have been added in the margin, either by the original writer, or by some later hand. Now, as the margin was the ordinary place where glosses or explanatory notes were written, it is easy to conceive how the notes, as well as the parts of the original text found in the margin, might be all incorporated with the text by a future transcriber; and his MSS., being often copied, would of course multiply the copies with such additions, as we have much reason to believe has been the case. This appears very frequently in the Vulgate and Septuagint; and an English Bible now before me written some time in the fourteenth century, exhibits several proofs of this principle. See the preface to this work.

I know there is another way of accounting for those words on the ground of their being written originally by Moses; but to me it is not satisfactory. It is simply this: the word king should be considered as implying any kind of regular government, whether by chiefs, dukes, judges, etc., and therefore when Moses says these are the kings which reigned in Edom, before there was any king in Israel, he may be only understood as saying that these kings reigned among the Edomites before the family of Jacob had acquired any considerable power, or before the time in which his twelve sons had become the fathers of those numerous tribes, at the head of which, as king himself in Jeshurun, he now stood.

Esau, after his dukes, had eight kings, who reigned successively over their people, while Israel were in affliction in Egypt.

Jobab the son of Zerah - Many have supposed that Jobab is the same as Job, so remarkable for his afflictions and patience; and that Eliphaz, mentioned Gen 36:10, etc., was the same who in the book of Job is called one of his friends: but there is no proper proof of this, and there are many reasons against it.

Smote Midian in the field of Moab - Bishop Cumberland supposes that this was Midian, the son of Abraham by Keturah, and that he was killed by Hadad some time before he was one hundred and nine years of age; and that Moses recorded this, probably, because it was a calamity to the ancestor of Jethro, his father-in-law - Orig. of Nat., p. 14.

These are the names of the dukes that came of Esau - These dukes did not govern the whole nation of the Idumeans, but they were chiefs in their respective families, in their places - the districts they governed, and to which they gave their names. Calmet thinks that those mentioned above were dukes in Edom or Idumea at the time of the exodus of Israel from Egypt.

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, endeavored, and I hope successfully, to wipe off the odium that has been thrown upon this man, (see the notes on Genesis 27 (note) and Genesis 33 (note))., 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.

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 behavior 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 harbored 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, Deu 2:4, Deu 2:5. 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 favor 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 favors 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 ἁμαρτωλος· 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, etc.

The truth is, the Messiah must spring from some One family, and God chose Abraham's through Isaac, Jacob, etc., 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.

Who is Edom - That name perpetuated the remembrance of the foolish bargain he made, when he sold his birth - right for that red pottage.

Esau had begun to settle among his wife's relations in Seir, before Jacob came from Padan - aram, Ge 32:3. Isaac it is likely, had sent him thither, that Jacob might have the clearer way to the possession of the promised land: yet probably during the life of Isaac, Esau had 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 he saw, if they should both continue to thrive, as they had begun, there would not be room for both.

Thus dwelt Esau in mount Seir - Whatever opposition may be made, God's word will take place, and even those that have opposed it will see themselves, some time or other, under a necessity of yielding to it. Esau had struggled for Canaan, but now he retires to mount Seir; for God's counsels shall certainly stand concerning the times before appointed, and the bounds of our habitation.

These are the names - Observe here, That only the names of Esau's sons and grand - sons are recorded: not their history, for it is the church that Moses preserves the records of, not of those that were without. The elders only that lived by faith obtained a good report. Nor doth the genealogy go any farther 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. That the sons and grand - sons of Esau are called dukes. Probably they were military commanders, dukes or captains that had soldiers under them; for Esau and his family lived by the sword, Ge 27:40. We may suppose those dukes had numerous families of children and servants. God promised to multiply Jacob and to enrich him, yet Esau increases and is enriched first. God's promise to Jacob began to work late, but the effect of it remained longer, and it had its compleat accomplishment in the spiritual Israel.

These are the sons of Seir - In the midst of the genealogy of the Edomites 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 2:12,22. This comes in here, not only to give light to the story, but to be a standing reflexion upon the Edomites for intermarrying with them, by which it is likely they learned their way, and corrupted themselves. Esau having sold his birth - right, and lost his blessing and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. 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. Notice is taken of one Anah, who fed the asses of Zibeon his father, Ge 36:20, and yet is called duke Anah, Ge 36:29. Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment baulk 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.

By degrees the Edomites worked out the Horites, and got full possession of the country. 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: 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. God had lately promised Jacob that kings shall come out of his loins: yet Esau's blood becomes royal long before any of Jacob's did. Probably it was a trial to the faith of Israel, to hear of the 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. They were afterward's governed by dukes again, here named, who, I suppose, ruled all at the same time in several places in the country. They set up this form of government, either in conformity to the Horites, who had used it, Ge 36:29, or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them passage through their country, Num 20:18.

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.

1 NOW these are the generations of Esau , who is Edom.

They are here mentioned partly to shew the effect of his fathers blessing, chap. 27. 39. partly that the Israelites might be admonished to treat the Edomites like Brethren, and not to invade their Land. See Deut. 23. 7.

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 .

If this account be compared with that Gen. 26. 34. We shall find some difficulties, which yet admit of an easie reconciliation, if these things be considered. 1. That it is very usual and confessed by all, that the same persons are oft called by several names. 2. That the names of some persons are in Scripture given to others because of a great resemblance between them. Upon which account the Parents of the Israelites are called Amorites and Hittites, Ezek. 16. 3. and the Governours of Ierusalem are called the Rulers of Sodom and Gomorrah, Isa. 1. 10. and Iohn the Baptist is called Elias, Matth. 17. 12. 3. That the same men are oft-times denominated from several Countries, as Christ is noted to have a threefold Country in Scripture, Bethlehem, by his Birth; Nazareth, by his Education; and Capernaum, by his much Residence and Preaching there. 4. That the same names are sometimes common to Men and Women. That persons are called the Children not onely of their immediate Parents, but of their Grand-parents, and of those who adopted them. These things premised, the seeming contradictions objected by Infidels do vanish. She who was properly called Iudith, chap. 26. is here called Aholibamah, a name which seems to be given her either by Isaac, or by Moses, from her settledness in her idolatr[illegible: 1+ letters] c[illegible: 1+ letters]urses. And Adah was also called Bashemath; and Mah[illegible: 1+ letters] [illegible: 1+ letters]aels daughter, was called Bashemath, chap. 26. either beca[illegible: 1+ letters] [illegible: 1 word] her principles and manners she resembled Esaus other Wife so called, or to shew that Ishmaels Marriage to a third Wife was no less opprobrious to him, and displeasing to his Parents then the former; [illegible: 1 word], a man and the Son of Zibeon, as appears from ver. 24. called here an Hivite, is called Beeri the Hittite, chap. 26. either because those two people were mixed together in habitation and by Marriage or because the one people were larger then the other and comprehended under their name, or because he was an Hivite by birth, an Hittite by habitation or incorporation with them. Hence also we may learn how Aholibamah here comes to be the Daughter both of [illegible: 1 word], and of Zibeon, the one being either the natural or proper Father, and the other either the Grandfather, or Father by Adoption.

Marginal references: ver. 25.

4 And Adah bare to Esau, Eliphaz : and Bashemath bare Reuel .

The progenitor of that Eliphaz, Ioh 2. 11.

The Father of Iethro. See Exod. 2. 18. Numb. 10. 29.

Marginal references: 1 Chro. 1. 35.

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.

He had also Daughters, ver. 6. though their names be not here mentioned.

6 And 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 countrey from the face of his brother Jacob.

Quest. 1. Why went he thither? Answ. Partly by his own choice, that Wild and Mountainous Countrey being very commodious for hunting to which he wholly addicted himself; partly by his Wives perswasions who were both utterly averse from cohabitation with Isaac or Iacob, and strongly inclined to their own Country; but principally from the secret conduct of Divine Providence thus accomplishing his promises. See Ios. 24. 4. Ma[illegible: 1+ letters]. 1. 3. Quest. 2. When went he thither? Answ. He went thither before this time in discontent at his Parents and dwelt in Seir, before Iacobs return to Canaan, as appears from Gen. 32. 3. and 33. 14, 16. Yet so as he came sometimes to Canaan and to his Fathers house, and did not quit his interest in his fathers estate. But when his Father was dead and Iacob and he agreed about the partition of the estate, he did totally and finally forsake Canaan, partly for the reason here following; partly for the other reasons now alledged; and partly to avoid all occasion both of Communication and Contention with his Brother.

(i. e.) Further up into the Country: Or, into another Country, as the Chaldee renders it, namely into Seir: The word another being supplyed. If that seem too bold a supplement, the place may be rendred thus, he went into a Land distant or remote from the face of his brother, which supplement lies hid and is implied in the word Mipne, from the face: Or thus, he went out of the Land: For so the Hebrew preposition El is sometimes used for Min, which signifies off or out of, as appears by comparing 1 King. 8. 30. with 2 Chron. 6. 21. and Isaiah 59. 20. Rom. 11. 26. and Iudg. 17. 2. 2 Chron. 1. 13. and many other places.

Marginal references: Heb. souls.

7 For their riches were more then that they might dwell together: and the land wherein they were strangers , could not bear them, because of their cattle.

Which words contain the reason why that Land, which was large and fruitful could not bear them, because they were not entire possessours of it, but onely sojourners in it, and therefore must take the owners leavings, which were not sufficient for both of them and their numerous Families.

Marginal references: chap. 13. 6, 11.; chap. 17. 8. and 28. 4.

8 Thus dwelt Esau in mount Seir: Esau is Edom .

This seems to be mentioned by the Holy Ghost by way of contempt or reproach, this is he who sold his Birth-right for a mess of red pottage and therefore was called Edom or Red.

Marginal references: Josh. 24. 4.

15 These were Dukes of the sons of Esau; the sons of Eliphaz, the first-born son of Esau, Duke Teman, Duke Omar, Duke Zepho, Duke Kenaz,

Princes or Heads of their several Families and little Principalities, according to the manner of those times, who ruled their Dominions, either severally, each his own, or jointly by common advice, or, it may be, under one chief Prince, their superiour either in Title or in power. And in this division Eliphaz, as he was Esaus first-born so he had more than a double portion, his six sons being made Dukes, as Esaus immediate Sons were. Compare 1 Chron. 5. 1.

16 Duke Korah , Duke Gatam, and Duke Amalek. These are the Dukes that came of Eliphaz, in the land of Edom: These were the sons of Adah.

He is not mentioned among Eliphaz his sons, and therefore is thought to be his Grand-son. There is another Korah, ver. 14. and 18.

20 These are the sons of Seir the Horite, who inhabited the land , Lotan, and Shobal, and Zibeon, and Anah.

Who are here mentioned partly because of their alliance with Esaus Family, ver. 2, 20, 22, 24, 25. and partly because the Government was translated from his to Esaus Family.

And ruled there, till Esau and his posterity drove them out, Deut. 2. 12, 22.

Marginal references: 1 Chron. [illegible: 1+ letters] ▪ 38.

24 And these are the children of Zibeon, both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

So most understand the word Iemim, which is no where else used, and give this sense of it, that he found out the way of the generation of mules by the copulation of an Horse and a Mare. Others render it waters, that he found out some springs of water, which in those hot Countries were rare and pretious; or hot waters, some hot and medicinal springs. But the Chaldee renders it Giants, and the Samarit[illegible: 1+ letters] version Emims, a sort of Giants mentioned, Deut. 2. 10, 11. who also were Neighbours to the Horites here spoken of, as appears from Gen. 14. 5, 6. and therefore might, according to the manner of those times, make inroads one upon another. So Iemim is put for Emim, either by an Apocope of the first letter, or by the change of the Hebrew letter I[illegible: 1+ letters]d into Aleph, both which are frequent among the Hebrews. And the sense is, that Anah the Horite found out the Emims, that is he met with them or came upon them suddenly and smot[illegible: 1+ letters] them▪ In this sense the word finding is oft used, as Iudg. 1. 5. 1 Sam. 31. 3. Psal. 21. 8. I[illegible: 1+ letters]a. 10. 10.

Marginal references: Lev. 19. 19.

25 And the children of Anah were these: Dishon, and Aholibamah the daughter of Anah.

Heb. Sons, though but one Son be mentioned. Either then he had other Sons not here expressed: Or the plural number is put for the singular, as Gen. 21. 7.

30 Duke Dishon, Duke Ezer, Duke Dishan: these are the Dukes that came of Hori, among their Dukes in the land of Seir.

Among other Dukes which were in that Countrey. Or, according to their Dukedomes or Principalities: The word Duke being here put for Dukedom, as the word King is put for Kingdom, Isa. 23. 15. Dan. 7. 17.

31 And these are the Kings that reigned in the land of Edom , before there reigned any King over the children of Israel .

He speaks of the posterity of Esau who after they had subdued the Horites erected a Kingdom there.

Here prophane wi[illegible: 1+ letters]s triumph. How, say they, could Moses write this, when as yet there was no King in Israel? Answ. 1. The word may be taken for any chief Governour, in which sense the Title of King is given to Moses, Deut. 33. 5. and to the Judges, Iudg. 17. 6. and to others who were not Kings properly so called, Psal. 119. 46. Luke 22. 25. Acts 9. 15. &c. Answ. 2. Moses might well say thus, because he did by the spirit of Prophesieforesee and therefore could foretell that the Israelites would have a King, as appears from Deut. 17. 14, 15. Answ. 3. This, with other clauses of the same nature might be inserted afterwards by some holy and inspired man of God, as it is confessed that part of the last chapter of Deuteronomy was.

Marginal references: 1 Chro. 1. 43.

32 And Bela the son of Beor reigned in Edom, and the name of his City was Dinhabah.

Where he was born or dwelt, and so in the rest. The diversity of their Cities makes it probable, that these Kings had not their power by succession, but either by election, or by usurpation, according to Isaacs prophesie of them, Gen. 27. 40. By thy Sword thou shalt live.

34 And Jobab died, and Husham of the land of Temani reigned in his stead.

Of which land see Ier. 49. 7, 20. so called either from the City Teman, or from Teman the son of Eliphaz, ver. 11. Or, of the South Countrey, as the antient Translations render it.

37 And Samlah died, and Saul of Rehoboth, by the river , reigned in his stead.

Either Euphrates; or a branch of it called Chabras, by which there is even at this day, a City called Rahabath-Melic, i. e. Kings Rahabath, as the learned observe: Or some other River of note in those times and parts.

39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead: and the name of his City was Pau, and his wives name was Mehetabel, the daughter of Matred, the daughter of Mezahab .

Either Matred was the Father and Mezahab the Mother: Or Matred was the Mother and Mezahab the Grand-mother.

Marginal references: Or, Hadad.; Or, Pai. 1 Chro. 1. 50.

40 And 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, Duke Jetheth.

Of their Persons and Generations and Families. The state of Edom between the times of Esa[illegible: 1+ letters] and Moses seems to have been this; There were first Dukes, then Kings, and after them Dukes again. But if it be objected, that the time was too short for a succession of so many persons, it may be replied, that what is confessed, concerning the Dukes preceding the Kings, might be true also of these succeeding Duk[illegible: 1+ letters], and that the Edomites either having taken some distaste at [illegible: 1 word] [illegible: 1 word] Government, or differing about the choice of a new [illegible: 1 word] [illegible: 1+ letters]vided themselves again into several petty Principalities o[illegible: 1+ letters] Dukedoms: and so several of those were Dukes at the same time in divers parts.

Marginal references: 1 Chro. 1. 51.; Or, Aliah.

Gen 36:1-8

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; 1Ki 10:29; 2Ki 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 1Ch 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.

Gen 36:9-14 (cf. 1Ch 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 Jebâl (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.).The occurrence of “Timna and Amalek” in 1Ch 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 (1Sa 15:3, 1Sa 15:7; 1Sa 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 (1Sa 14:48; 1Sa 15:2.), and frequently chastised by David (1Sa 27:8; 1Sa 30:1.; 2Sa 8:12), the remnant of them was exterminated under Hezekiah by the Simeonites on the mountains of Seir (1Ch 4:42-43).

Gen 36:15-19

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 Zec 9:7, and Zec 12:5. It is probably derived from אלף or אלפים, equivalent to משׁפּחות, families (1Sa 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.

Gen 36:20-29 (parallel, 1Ch 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.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.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.

Gen 36:30

“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.

Gen 36:31-39 (Parallel, 1Ch 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 (1Ki 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 1Ch 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 (1Ch 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.).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.).

Gen 36:40-43 (Parallel, 1Ch 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 (2Ki 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.

The Generations of Esau. (b. c. 1780.)

1 Now these are the generations of Esau, who is Edom. 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; 3 And Bashemath Ishmael's daughter, sister of Nebajoth. 4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 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. 6 And 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. 7 For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. 8 Thus dwelt Esau in mount Seir: Esau is Edom.

Observe here, 1. Concerning Esau himself, v. 1. He is called Edom (and again, v. 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 (Deut. ii. 5; Josh. xxiv. 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, ch. xxxii. 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, ch. xxv. 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, v. 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.

The Dukes of Edom. (b. c. 1729.)

9 And these are the generations of Esau the father of the Edomites in mount Seir: 10 These 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. 11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 12 And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife. 13 And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife. 14 And 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. 15 These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, 16 Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah. 17 And 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 of Bashemath Esau's wife. 18 And 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 wife. 19 These are the sons of Esau, who is Edom, and these are their dukes.

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 the men of renown, not Seir, Ps. lxxxvii. 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, v. 15-19. Probably they were military commanders, dukes, or captains, that had soldiers under them; for Esau and his family lived by the sword, ch. xxvii. 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, ch. xlvii. 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, Ps. xvii. 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.

20 These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah, 21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom. 22 And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna. 23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam. 24 And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father. 25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah. 26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran. 27 The children of Ezer are these; Bilhan, and Zaavan, and Akan. 28 The children of Dishan are these; Uz, and Aran. 29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah, 30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

In the midst of this genealogy of the Edomites here is inserted the genealogy of the Horites, those Canaanites, or Hittites (compare ch. xxvi. 34), that were the natives of Mount Seir. Mention is made of them, ch. xiv. 6, and of their interest in Mount Seir, before the Edomites took possession of it, Deut. ii. 12, 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 (v. 24), and yet is called duke Anah, v. 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.

31 And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. 32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah. 33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34 And Jobab died, and Husham of the land of Temani reigned in his stead. 35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. 36 And Hadad died, and Samlah of Masrekah reigned in his stead. 37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead. 38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead. 39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 40 And 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, duke Jetheth, 41 Duke Aholibamah, duke Elah, duke Pinon, 42 Duke Kenaz, duke Teman, duke Mibzar, 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.

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, Deut. xxxiii. 5. God had lately promised Jacob that kings should come out of his loins (ch. xxxv. 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 (v. 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. xx. 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 (Exod. xv: 15), yet, long afterwards, of their kings again. 3. Mount Seir is called the land of their possession, v. 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 (Luke xvi. 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.

CHAP. XXXVI.

ANd these, are the generations of Esau, he is Edom. Esau took his wives, of the daughters of Canaan: Adah, the daughter of Elon the Chethite; and Aholibamah, the daughter of Anah, the daughter of Zibeō the Evite. And Basemath the daughter of Ismael, the sister of Nebaioth. And Adah bare to Esau, Eliphaz: and Basemath, bare Reuel. And Aholibamah bare, Ieush and Iaalam, and Korah: these were the sonnes of Esau, which were borne unto him, in the land of Canaan. And Esau tooke his wives, and his sons and his daughters, and all the soules of his house; and his cattell and all his beasts, and all his substance, which he had gathered in the land of Canaan: and went unto a land; from the face, of Iakob his brother. For their substance was more, then that they might dwell together: & the land of their sojournings, was not able to beare them, because of their cattel. And Esau dwelt, in the mount of Seir; Esau, he is Edom. And these, are the generations of Esau, the father of Edom: in the mount of Seir. These are the names of the sons of Esau: Eliphaz, the son of Adah, the wife of Esau; Reuel, the son of Basemath, the wife of Esau. And the sonnes of Eliphaz, were: Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz Esaus son; and she bare to Eliphaz, Amalek: these were the sons of Adah, the wife of Esau. And these were the sons of Reuel, Nachath, and Zerah, Shammah and Mizzah: these were the sons of Basemath, the wife of Esau. And these were, the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, the wife of Esau: and she bare to Esau, Ieush and Iaalam, & Korah. These, were Dukes of the sons of Esau: the sons of Eliphaz, the first-borne of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz. Duke Korah, duke Gatam, duke Amalek: these were the dukes of Eliphaz, in the land of Edom; these were, the sons of Adah. And these, were the sons of Reuel, the son of Esau; duke Nachath, duke Zerah, duke Shammah, duke Mizzah: these were the duks of Reuel, in the land of Edom; these were the sonnes of Basemath, the wife of Esau. And these were the sons of Aholibamah, the wife of Esau; duke Ieush, duke Iaalam, duke Korah: these were the dukes of Aholibamah, the daughter of Anah, the wife of Esau. These were the sons of Esau; and these the dukes of them, he is Edom.

These were the sons of Seir, the Chorite; the inhabitants of the land: Lotan and Shobal, and Zibeon, and Anah. And Dishon & Ezer, and Dishan: these were the dukes of the Chorites; the sons of Seir, in the land of Edom. And the sons of Loton were Chori and Hemam: & the sister of Lotan, was Timna. And these were, the sons of Shobal; Alvan and Manachath, and Ebal: Shepho, and Onam. And these were the sons of Zibeon, both Ajah and Anah: this Anah, was he that found the mules in the wildernesse; when he fed the asses, of Zibeon his father. And these were the sons of Anah, Dishon, and Aholibamah, the daughter of Anah. And these were the sons of Dishan: Chemdan and Eshban, and Iethran and Ceran. These were, the sons of Ezer: Bilhan & Zaavan, and Akan. These were, the sons of Dishan; Vz & Aran. These were, the dukes of the Chorites: duke Lotan, duke Shobal, duke Zibeon, duke Anah. Duke Dishon, duke Ezer, duke Dishan: these were, the dukes of the Chorites, according to their dukes, in the land of Seir.

And these were the Kings, which reigned in the land of Edom: before there reigned any King, of the sons of Israel. And there reigned in Edom, Bela the son of Beor: and the name of his citie was, Dinhabah. And Bela dyed: and there reigned in his sted, Iobab the son of Zerach, of Bozrah. And Iobab dyed: and there reigned in his stead, Chusham, of the land of Temani. And Chusham dyed: and there reigned in his stead, Hadad the son of Bedad, who smote Midian, in the field of Moab; and the name of his citie was, Avith. And Hadap dyed: and there reigned in his stead, Samlah of Masrekah. And Samlah dyed: and there reigned in his stead, Saul, of Rechoboth by the river. And Saul dyed: and there reigned in his stead, Baal-chanan, the son of Achbor. And Baal-chanan the son of Achbor, dyed: and there reigned in his stead, Hadar; and the name of his citie was Paü: and the name of his wife, Mehetabel, the daughter of Matred, the daughter of Me-zahab. And these were the names of the dukes of Esau, according to their families; according to their places, by their names: duke Timna, duke Alvah, duke Ietheth. Duke Aholibamah, duke Elah, duke Pinon. Duke Kenaz, duke Teman, duke Mibzar. Duke Magdiel, duke Iram: These were the dukes of Edom, according to their habitations, in the land of their possession; he is Esau, the father of Edom.

Annotations. GEnerations] a rehearsall of Esaus of-spring, whereby the promise to Abraham for multiplication, Gen. 22. 17. the Oracle given to Rebekah, concerning two nations that were in her won be, Gen. 25. 23. and the blessing of Isaak bestowed upon Esau, Gen. 27. 39. 40. may be seen in great measure accomplished: with the different estate of the children of this world, from the children of God. This same genealogie is again repeated in 1 Chro. 1. 35. &c. Edom] the name and note of his profanenesse, see Gen. 25. 30. V. 2 of Canaan] that is, as the Gr. translateth, of the Canaanites; contrary to the will of God, of Abrahā, and of Isaak his father; for the Canaanites were a cursed race, Gen. 9. 25. and 24. 3. and 28. 1. Adah, &c.] in Gen. 26. 34. Esaus wives had other names, which in those times was usuall; as Esau himself, is called Edom: Iakob, is called Israel. Maacah daughter of Abishalom, 1 King. 15. 2. is called Micaiah daughter of Uriel, 2 Chro. 13. 2. and many the like. Zibeon] called in Gr. Sebegon: he was grandfather to Aholibamah, father to Anah: so ther was a difference between these, & Anah & Zibeon which were brethren, v. 20. Evite] or Chivvite in Ge. 26. 34. called a Chethite: which though they were distinct peoples, (Gen. 10. 15. 16.) yet might they dwell one in anothers territories. Therefore in Gen. 26. 34. for Elon a Chethite, the Greek there translateth Evite. V. 3. Basemath] called also Machalath, Gen. 28. 9. Reuel] or Reguel, in Greek Ragonel. Vers. 5. land of Canaan] though they were there borne, and of Canaanitish mothers, yet they went out of the land; and Iakobs sonnes borne in Mesopotamia, came in to possesse it, as their inheritance given of God, Gen. 35. 26. and 37. 1. Vers. 6. tooke] or, had taken, to weet, before Iakobs comming; as appeareth by Gen. 32. 3. and 33. 14 Gods providence thus making way, for to fulfill the promises unto Iakob: Gen. 28. 4. 13. soules] that is, persons: in Greeke, bodies: see Gen. 12. 5. and 46. 26. unto a land] that is, as the Chaldee expoundeth it, to another land: or hee went from the land; and so the Greeke translateth it, from the land of Canaan. For though the Hebrew (el) usually signifieth unto; yet such words often vary their sense, as the text it selfe sometime sheweth. For that which in 1 King. 8. 30. is el, unto (or in) thy dwelling place, unto heaven, in 2 Chron. 6. 21. is written, from thy dwelling place, from heaven. So, the Redeemer shall come unto Sion, Esay 59. 20. is by the Apostle translated, out of Sion, Rom. 11. 26. Also in 2 Chron. 1. 13. to the high place, is in Greeke according to the sense there, from the high place; so in Iudg. 17. 2. taken from thee: and sundry the like. from the face] or, from before, which may mean before his comming: as Gen. 30. 30. Vers. 7. more then, &c.] or, much, for to dwell together. A like occasion parted Lot and Abram, Gen. 13. 6. of their sojournings] that is, wherein they were sojourners. Vers. 8. of Seir] a man, mentioned vers. 20. who dwelling there, the mountaine country was called by his name: and to Esau God gave this mount for a possession, Ios. 24. 4. Deut. 2. 5. V. 9. of Edom] that is, as the Chaldee expounds it, of the Edomites: see Gen. 19. 37. in the annotaions. Vers. 11. Zepho] called Zephi, 1 Chron. 1. 36. The Greeke here nameth them, Thaiman, Omar, Sophar, Gothom, and Kenez. Vers. 12. Timna] shee was sister to Lotan, of the race of the Chorites, vers. 22. Amalek] hee was a Duke, vers. 16. his posterity were called Amalekites, and proved great enemies to Israel, Exod. 17. 8. 14. God therefore commanded the memory of them to be blotted out from under heaven, Deut. 25. 17. 19. Vers. 13. Reuel, &c.] in Greeke these are named Ragouel, Nachoth, Zare, Some, and Moze; (or Samme and Maze, as 1 Chron. 1. 37.) Vers. 14. Iaalam] in Greeke, Ieglom, and Kore. Vers. 15. dukes] that is, Governors, Chiefe-leaders; but inferiour to Kings. A Duke is named in Hebrew Alluph, that is, a Chiefe-leader, or Guide, or Captaine of a thousand; in Chaldee Rabba, a Master: in Greeke Hegemon, a Ruler or Governour. Here fourteene Duke are reckoned to Esau; seven that came of his wife Adah; foure of Basemath, and three of Aholibamah. Vers. 16. Korah] in v. 18. there is another Duke of this name, that came of another mother. Albeit there is no mention of this Korah before among Eliphaz his children, v. 11. 12. neither in 1 Chr. 1. 36. unless he there beare the name of Timna. Vers. 19. he Edom] the Greeke translateth, these are the sonnes of Edom. Vers. 20. the Chorite] or Chorean, whereof see Gen. 14. 6. these seeme to bee of the Evites fore-mentioned, v. 2. for Zibeon there called an Evite, commeth of this race here, and in v. 24. inhabitants] in Greeke, singularly, the inhabitant. Zibeon] in Greeke Sebegon. Vers. 21. Dishon] called after, Dishan, ver. 26. the Greeke in both places calleth-him Deson. Ezer] in Greeke Asar. Dishan] in Greeke Rison: see the notes on Gen. 4. 18. So after in vers. 28 30. Vers. 22. Hemam] called Homam, in 1 Chron. 1. 39. Here in Greeke Haiman: in 1 Chron. 1. 39. Heman. Timnah] in Greeke Thamna, concubine to Eliphaz sonne of Esau: vers. 12. So he and his father Esau (vers. 2.) marying into the stocke of the Chorites; therefore is this genealogy set down. That the occasion may be seene, how Esau and his seed, came to inherit the Chorites land in mount Seir: Deut. 2. 12. and so got his living by his sword Gen. 27. 40. Vers. 23. Alvan] called Aljan. 1 Chron. 1. 40. in Greek Golom. Shepho] called Shephi, 1 Chr. 1. 40. in Greeke Sophar: but in 1 Chron. 1. 40. the Greeke is, Sapphi. Vers. 24. both Ajah] Hebr. and Ajah: the Greek omitteth the word and, as superfluous, saying, the sonnes of Shebegon, Aie, and Onan. The Hebrew text doth the like, in 1 Chron. 1. 40. and in other places, as 2 King. 11. 1. and 2 Chron. 13 1. compared with 2 Chron. 22. 10. and 1 King. 15. 1. So in Gen. 40. 9. Anah] father in law to Esau, ver. 2. mules] The Hebr. Iemin, is no where found but in this place: mules elsewhere are called Peradim, 1 King. 10. 25. 2 King. 5. 17. It is therefore doubted what Iemim here meaneth. And the Greek leaveth it untranslated, Iamein, as not knowing what it should be. The Chaldee turneth it Gibbaraja, that is, Mighties, or Giants, as the word is used, Gen. 6. 4. Others, because Iemim hath affinity with Iam the Sea, and majim, waters, translate it hot-waters, or bathes, which Anah should find in the desert. But because it is knowne that mules are ingendred of the mixture of horses and asses, or of heasses and mares, as Pliny sheweth in Histor. b. 8. ch. 44. (translated commonly therefore in Greeke hemionous, that is, half-asses, 1 King. 10. 25. &c.) and mules of themselues are barren, and doe not encrease, as the Philosopher noteth, Arist. de Animal. l. 15. it is likely they were not created at the first of God; because he gaue all such creatures this blessing, to be fruitfull and to multiply, Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man; who feeding his fathers asses, caused them to ingender with another kind, as horses, which was both against nature, as first God set every thing according to his kind, Gen. 1. 24. and 6. 19. 20. and against the plaine law, which he after gave unto Israel, Levit. 19. 19. thou shalt not let thy cattell engender with a diverse kind. And the name Iemim first given them by Anah, might be changed into Peradim, which hath the signification of Parted, or Separated; as differing from all other beasts. Vers. 26. Dishan] called Dishon: vers. 21. and 1 Chron 1. 41. in Greek Deson. Chemdan] called also Chamram, 1 Chron. 1. 41. d changed into r, as is often: see Gen. 10. 3. In Greeke Amada; and Amadam, 1. Chron. 1. 41. Cerán] pronounced Keran, or Cran: in Greeke Charran. Vers. 27. Akan] called Iakan, 1 Chron. 1. 42. in Greeke here Oukam: and in 1 Chron. 1. 42. Ilakan. Vers. 28. Aran.] Thus have wee here of Seir seven sons and a daughter, and againe of those seven, nineteene sons and a daughter. All which for Esaus sake, are registred in the book of God. Vers. 29. Chorites] Hebr. Chorite: singular for plurall, as vers. 21. see Gen. 10. 16. The Greek keepeth the singular, Chorri. Vers. 30. their Dukes] that is, their kingdomes, as the Greek translateth it. For these 7 sons of Seir, had their Dukedomes at one time, in severall places: and did not one succeed another; as the Kings that follow. So King in Esay 23. 15. is used for the Kingdome of Babylon: and foure Kings, in Dan. 7. 17. are foure kingdomes, as the Holy Ghost there expoundeth it, in vers. 23. the fourth beast shall bee the fourth kingdome: and the throne of the Kings, 2 King. 11. 19. is by another Prophet called, the throne of the kingdome; 2 Chron. 23. 20. Vers. 31. of the sonnes] or, to (that is, over or among) the sonnes of Israel; the Greek saith, in Israel: that is, before Moses time, for he was King in Ieshurun: Deut. 33. 5. Thus Esau after his Dukes, had of his posterity 8 Kings, which successively ruled their people; whiles Israel was in affliction in Aegypt, Exod. 1. &c. Vers. 32. Bela] in Greek Balak: and in 1 Chron. 1. 43. in stead of Beor, the Greeke hath Sepphor, according to the name of the King of Moab, in Numb. 22. 2. Vers. 33. Bozrah] a chiefe Citie in the land of Edom, Esay 34. 6. and 63. 1. in Greek called Bosora. Vers. 34. of Temani] that is, of the Temanites: which had the name of Duke Teman, Esaus Nephew, verse 15. Of this land was Eliphaz, Iobs friend, Iob 2. 11. By interpretation Teman signifieth the South: and so the Chaldee here taketh it. The Gr. translateth, Asom of the land of Thaimanon. Vers. 35. Bedad] in Greeke here Barad: but in 1 Chron. 1. 46. Badad. smote] that is, killed, as the Chaldee and Greeke explaine: see Gen. 14. 17. field] that is, country; see Gen. 14. 7. Avith] called Ajith, 1 Chron. 1. 46. in Greeke here Gethaim: but in 1 Chron. 1. 46. Ebith. Vers. 36. Samlah] in Greeke Samada of Massekka: in 1 Chr: 1. 47. Samaa of Meserika. Vers. 37. Rechoboth] a City built by Nimrod, Gen. 10. 11. in Greeke, Robooth. It was by the River Euphrates, as the Chaldee expoundeth it. Vers. 38. Baal-chanan] the same name by transplacing the parts of it, is Hannibal (Channibaal) of which name were sundry Captaines afterward, as in the story of the Carthaginean wars. The Greek saith here Ballaenon, in 1 Chron. 1. 49. Balenon son of Achobor. Vers. 39. Hadar] called Hadad, 1 Chron. 1. 50. The Greeke is, Arad son of Barad. Pau] called also Pai, 1. Chron. 1. 50. in Greeke Phogor; but in 1. Chron. 1. 50. Phaoul. In that these Kings were of so sundry Cities, it appeareth their Kingdomes came not by inheritance, but either by election of the people; or gotten by conquest, according to the Oracle, by thy sword shalt thou live, Gen. 27. 40. daughter of Me-zahab] by daughter some understand neece: others take Mezahab for the name of a City. Medava, named of golden waters, which the word signifieth; a daughter (or inhabitant) whereof she was. The Greek here translateth Son of Maizook, in 1 Chron. 1. daughter: in Chaldee, daughter of the Gold-melter (or Gold smith.) In 1 Chron. 1. 51. there is added the death of this Hadar, here omitted; as, And Hadad dyed. Vers. 40. the Dukes] after eight Kings, it seemeth the forme of government was againe changed among the Edomites, though it is uncertaine when it was. At Israels comming out of Aegypt, they mention the Dukes of Edom, Ex. 15. 15. and as they passed through the wildernesse, they sent to the King of Edom, Num. 20. 14. and here it was said, these 8 Kings reigned in Edom before any king reigned in Israel, v. 31. It is likely therfore, that upon the unkind dealing of that King of Edom, (wch seemeth to be Hadar) who denyed to let Israel pass through their Land: the Lord removed the dignity of Kings from that common-wealth, and let it bee ruled by Dukes againe; whereof eleven are here by name rehearsed. families] the Greeke saith, in their tribes. Timna] in Greek Thamna: and Thaiman, in 1 Chron. 1. 51. Alva] called Alja, 1 Chron. 1. 51. in Greeke Gola: and there, Aloua. Ietheth] in Greeke Iethar. Vers. 41. Aholibamah] the Greek writeth these names here, Olibemas, Helas, Phinon: & in 1 Chr. 1. 52. Elibama, Hela, Phinon. Vers. 42. Mibzar] in Greeke Mazar. Vers. 43. Iram] in Greek here Zaphoei: but in 1 Chron. 1. 54. Areraman. habitations] which the Greeke translateth aedifices, that is, builded habitations. possession] or, firme-hold: whereas Iakob and his children dwelt in the land of their peregrination or sojournings, vers. 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world; and after, doing good unto Israel, Deut. 2. 5. &c. See also Gen. 25. 12.