Genesis Chapter 36
The Family of Esau
A. Esau’s Separation from Jacob
1. (Genesis 36:1–5) The wives, sons, and daughters of Esau.
“Now this is the genealogy of Esau, who is Edom. Esau took his wives from the daughters of Canaan: Adah the daughter of Elon the Hittite; Aholibamah the daughter of Anah, the daughter of Zibeon the Hivite; and Basemath, Ishmael’s daughter, sister of Nebajoth. Now Adah bore Eliphaz to Esau, and Basemath bore Reuel. And Aholibamah bore Jeush, Jaalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.”
This passage introduces the genealogy of Esau, identifying him clearly as Edom, the patriarch of the Edomite nation. The statement “Esau, who is Edom” establishes a permanent connection between Esau and the Edomites, a people who would later become Israel’s consistent rivals and enemies. This lineage would inhabit the rugged region south of the Dead Sea and become known as Mount Seir. Esau’s descendants played a significant role throughout Israel’s history, often standing in opposition to God’s chosen people.
Esau’s wives were from the daughters of Canaan, which was in direct contrast to Abraham’s instructions to his servant regarding Isaac’s marriage. In Genesis 24:37, Abraham said, “My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell.’” Esau disregarded this principle and married Canaanite women, which brought grief to his parents. Genesis 26:34–35 records, “When Esau was forty years old, he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. And they were a grief of mind to Isaac and Rebekah.” These marriages reveal Esau’s disregard for spiritual matters and his preference for worldly alliances and passions.
Adah, Aholibamah, and Basemath each bore sons who would become the chiefs of Edom. Adah’s son, Eliphaz, would later be a prominent leader among the Edomites. Basemath’s son, Reuel, would have descendants that settled in the same region. Aholibamah’s sons—Jeush, Jaalam, and Korah—further expanded the Edomite clans. The record demonstrates how God fulfilled His promise to Abraham that he would become “a father of many nations,” even through those outside the covenant line. Esau’s line prospered materially and numerically, but they did not share the covenant blessings that would pass through Jacob.
2. (Genesis 36:6–8) The separation of Jacob and Esau.
“Then Esau took his wives, his sons, his daughters, and all the persons of his household, his cattle and all his animals, and all his goods which he had gained in the land of Canaan, and went to a country away from the presence of his brother Jacob. For their possessions were too great for them to dwell together, and the land where they were strangers could not support them because of their livestock. So Esau dwelt in Mount Seir. Esau is Edom.”
The text records the physical and permanent separation between Esau and Jacob. Though the brothers had reconciled outwardly in Genesis 33, they could not coexist due to their immense possessions and herds. The land could not sustain them both, much like Abraham and Lot in Genesis 13:6, where it says, “Now the land was not able to support them, that they might dwell together, for their possessions were so great that they could not dwell together.” In both instances, prosperity led to separation.
Esau’s migration away from Jacob fulfilled his own destiny apart from the covenant. His departure to Mount Seir marked the formation of the Edomite nation. Mount Seir, a mountainous region to the south and east of the Dead Sea, became synonymous with Edom. Scripture reiterates this by stating, “Esau is Edom,” highlighting that the man and his descendants were identified by this territory.
The phrase “their possessions were too great for them to dwell together” reveals that Esau was materially blessed. Though he lost the spiritual birthright and covenant blessing, he still received abundance according to the physical blessings promised to Abraham’s seed. Esau’s earlier lament, “Have you only one blessing, my father?” (Genesis 27:38), proved unfounded. God granted him prosperity, yet it was temporal and earthly rather than spiritual.
This passage illustrates a vital theological contrast: Jacob, though materially poorer and often in difficulty, possessed the covenantal blessing of God’s presence and promise. Esau, on the other hand, possessed wealth, power, and territory, but lived outside of God’s redemptive plan. His descendants would eventually become hostile toward Israel, fulfilling the prophetic tension between the two nations foretold in Genesis 25:23: “Two nations are in your womb, two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger.”
In summary, Esau’s separation was both physical and spiritual. Though God granted him success and dominion in the land of Edom, it was outside of the covenant line through which God’s redemptive plan would continue. The closing statement, “Esau is Edom,” emphasizes that the choice Esau made—to value the temporal over the eternal—defined not only his life but the destiny of his entire lineage.
B. The Descendants of Esau
1. (Genesis 36:9) The Edomites descend from Esau.
“And this is the genealogy of Esau the father of the Edomites in Mount Seir.”
The genealogical record continues by reaffirming Esau’s legacy as the father of the Edomites, those who settled in Mount Seir. This single verse encapsulates a vast historical and theological reality: a people who descended from Abraham through Esau, yet remained outside of the covenantal promises given to Jacob and his line. The name Edom—meaning “red”—was both a reminder of Esau’s physical characteristics and a memorial of the red stew for which he traded his birthright. The Edomites are mentioned approximately one hundred and thirty times throughout Scripture, reflecting their enduring presence and importance in Israel’s history as both relatives and adversaries.
a. Esau the father of the Edomites:
The Edomites became a significant nation situated to the south of Israel, in the region surrounding Mount Seir. Their history is deeply intertwined with that of Israel, often marked by hostility and rivalry. When Israel journeyed from Egypt through the wilderness toward Canaan, they sought peaceful passage through Edomite territory, but the Edomites refused. Numbers 20:21 records, “Thus Edom refused to give Israel passage through his territory; so Israel turned away from him.” This act of refusal caused great discouragement among the Israelites. Numbers 21:4 says, “Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way.”
Yet despite their opposition, God commanded Israel not to despise or attack the Edomites. Deuteronomy 23:7 says, “You shall not abhor an Edomite, for he is your brother. You shall not abhor an Egyptian, because you were an alien in his land.” This commandment reveals God’s regard for the shared heritage between Israel and Edom as descendants of Isaac. Although the Edomites were outside the covenant, they still carried the bloodline of Abraham and were to be treated with a measure of respect.
In the days of Israel’s monarchy, the relationship between the two nations fluctuated. During the reign of Saul, Edom was subdued and brought under Israelite control as part of his campaign to strengthen the borders of Israel. 1 Samuel 14:47 records, “So Saul established his sovereignty over Israel, and fought against all his enemies on every side, against Moab, against the people of Ammon, against Edom, against the kings of Zobah, and against the Philistines. Wherever he turned, he harassed them.” Later, King David solidified control over Edom by establishing garrisons throughout the land. 2 Samuel 8:14 says, “He also put garrisons in Edom; throughout all Edom he put garrisons, and all the Edomites became David’s servants. And the Lord preserved David wherever he went.”
However, this subjugation was temporary. In the reign of Joram, the son of Ahab, Edom rebelled and regained independence. 2 Kings 8:20–22 states, “In his days Edom revolted against Judah’s authority, and made a king over themselves. So Joram went to Zair, and all his chariots with him. Then he rose by night and attacked the Edomites who had surrounded him and the captains of the chariots; and the troops fled to their tents. Thus Edom has been in revolt against Judah’s authority to this day. And Libnah revolted at the same time.” From that point forward, Edom became a persistent adversary of Israel and Judah.
The prophets frequently pronounced judgment against Edom for its violence and pride. Jeremiah wrote, “Also Edom shall be an astonishment; everyone who goes by it will be astonished and will hiss at all its plagues. As in the overthrow of Sodom and Gomorrah and their neighbors,” says the Lord, “No one shall remain there, nor shall a son of man dwell in it.” (Jeremiah 49:17–18). Likewise, Ezekiel 25:12–14 declares, “Thus says the Lord God: ‘Because of what Edom did against the house of Judah by taking vengeance, and has greatly offended by avenging itself on them,’ therefore thus says the Lord God: ‘I will also stretch out My hand against Edom, cut off man and beast from it, and make it desolate from Teman; Dedan shall fall by the sword. I will lay My vengeance on Edom by the hand of My people Israel, that they may do in Edom according to My anger and according to My fury; and they shall know My vengeance,’ says the Lord God.”
The book of Obadiah—the shortest book in the Old Testament—is devoted entirely to pronouncing judgment against Edom. Obadiah foretold that Edom’s pride in her mountain strongholds would not save her. Obadiah 3–4 says, “The pride of your heart has deceived you, you who dwell in the clefts of the rock, whose habitation is high; you who say in your heart, ‘Who will bring me down to the ground?’ Though you ascend as high as the eagle, and though you set your nest among the stars, from there I will bring you down,’ says the Lord.” Today, the once-prosperous region of Edom lies largely desolate, fulfilling the prophetic word that it would be “brought to nothing.” Since the rise of Islam and the spread of desert nomads, Edom’s territory has been sparsely inhabited except by Bedouin tribes and occasional military outposts—just as the prophets declared.
b. The Edomites in Mount Seir:
Mount Seir, located south of the Dead Sea, became the geographic heart of Edom. The Edomites also possessed the ancient rock city of Petra, a remarkable fortress carved into the rose-colored cliffs of the desert. This city could be accessed only through a narrow, winding gorge known as the Siq, which was easily defensible against invasion. Historical records and archaeological findings affirm that a handful of men could defend Petra against a vast army due to its natural fortifications. The pride the Edomites took in their geography reflects the prophecy of Obadiah 3, where their arrogance was tied to their confidence in these impregnable heights.
Though Edom’s defenses and wealth once made it a formidable power, its downfall came exactly as Scripture foretold. Its desolation stands as a lasting testimony to God’s sovereignty over nations and His faithfulness in carrying out His Word. The story of Esau’s descendants reminds the reader that worldly power and natural strength are fleeting, while covenant relationship with God endures forever.
B. The Descendants of Esau
2. (Genesis 36:10–43) The descendants of Edom and the chiefs of the Edomites.
“These were the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, and Reuel the son of Basemath the wife of Esau. And the sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. Now Timna was the concubine of Eliphaz, Esau’s son, and she bore Amalek to Eliphaz. These were the sons of Adah, Esau’s wife. These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons of Basemath, Esau’s wife. These were the sons of Aholibamah, Esau’s wife, the daughter of Anah, the daughter of Zibeon. And she bore to Esau: Jeush, Jaalam, and Korah. These were the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn son of Esau, were Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, Chief Korah, Chief Gatam, and Chief Amalek. These were the chiefs of Eliphaz in the land of Edom. They were the sons of Adah. These were the sons of Reuel, Esau’s son: Chief Nahath, Chief Zerah, Chief Shammah, and Chief Mizzah. These were the chiefs of Reuel in the land of Edom. These were the sons of Basemath, Esau’s wife. And these were the sons of Aholibamah, Esau’s wife: Chief Jeush, Chief Jaalam, and Chief Korah. These were the chiefs who descended from Aholibamah, Esau’s wife, the daughter of Anah. These were the sons of Esau, who is Edom, and these were their chiefs. These were the sons of Seir the Horite who inhabited the land: Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the sons of Seir, in the land of Edom. And the sons of Lotan were Hori and Hemam. Lotan’s sister was Timna. These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. These were the sons of Zibeon: both Ajah and Anah. This was the Anah who found the water in the wilderness as he pastured the donkeys of his father Zibeon. These were the children of Anah: Dishon and Aholibamah the daughter of Anah. These were the sons of Dishon: Hemdan, Eshban, Ithran, and Cheran. These were the sons of Ezer: Bilhan, Zaavan, and Akan. These were the sons of Dishan: Uz and Aran. These were the chiefs of the Horites: Chief Lotan, Chief Shobal, Chief Zibeon, Chief Anah, Chief Dishon, Chief Ezer, and Chief Dishan. These were the chiefs of the Horites, according to their chiefs in the land of Seir. Now these were the kings who reigned in the land of Edom before any king reigned over the children of Israel: Bela the son of Beor reigned in Edom, and the name of his city was Dinhabah. And when Bela died, Jobab the son of Zerah of Bozrah reigned in his place. When Jobab died, Husham of the land of the Temanites reigned in his place. And when Husham died, Hadad the son of Bedad, who attacked Midian in the field of Moab, reigned in his place. And the name of his city was Avith. When Hadad died, Samlah of Masrekah reigned in his place. And when Samlah died, Saul of Rehoboth-by-the-River reigned in his place. When Saul died, Baal-Hanan the son of Achbor reigned in his place. And when Baal-Hanan the son of Achbor died, Hadar reigned in his place; and the name of his city was Pau. His wife’s name was Mehetabel, the daughter of Matred, the daughter of Mezahab. And these were the names of the chiefs of Esau, according to their families and their places, by their names: Chief Timnah, Chief Alvah, Chief Jetheth, Chief Aholibamah, Chief Elah, Chief Pinon, Chief Kenaz, Chief Teman, Chief Mibzar, Chief Magdiel, and Chief Iram. These were the chiefs of Edom, according to their dwelling places in the land of their possession. Esau was the father of the Edomites.”
This detailed genealogical record of Esau’s line demonstrates that, though he was not the heir of the covenant promise, God still blessed him greatly in the natural realm. His descendants grew into an organized and powerful people, possessing chiefs and kings long before Israel ever had a monarchy. Esau’s lineage illustrates the principle of common grace—God’s benevolent favor extended even to those outside His covenant family.
a. These were the chiefs of the sons of Esau:
The structure of the Edomite nation is organized by tribal leaders, known as “chiefs.” These were not merely heads of families but rulers of specific territories within Edom. The list of names shows how quickly Esau’s descendants multiplied and established dominion. The repeated phrase, “These were the chiefs of Esau,” underscores the political and social strength of his line.
This remarkable prosperity sheds light on Malachi 1:2–3 and Romans 9:13, where God declares, “Jacob I have loved, but Esau I have hated.” This “hatred” is not emotional hostility but divine rejection in the context of covenantal choice. Esau was blessed materially, yet he was excluded from the redemptive lineage that would bring forth the Messiah. The contrast between Jacob and Esau demonstrates that divine favor is based not on human merit or might, but on God’s sovereign will.
As commentator James Montgomery Boice insightfully noted, “If God blesses so abundantly those who are not chosen, what is the magnitude of His blessings for those who are chosen? If nonspiritual people experience such outpourings of merely common grace, how great must the special grace of the regenerate be!” Indeed, Esau’s line stands as a living example of God’s providence and kindness even to those outside His elect purposes, while still underscoring the superior blessings of those in covenant with Him.
b. She bore Amalek to Eliphaz:
Among Esau’s descendants, one name stands out with particular infamy—Amalek, the son of Eliphaz by his concubine Timna. From him came the Amalekites, who would become some of Israel’s most notorious and relentless enemies. Exodus 17:8–16 records their first attack on Israel after the Exodus, when they ambushed the weary Israelites in the wilderness. Moses, with his hands raised to heaven, interceded as Joshua led Israel’s army to victory. Afterward, the Lord declared, “Because the Lord has sworn: the Lord will have war with Amalek from generation to generation” (Exodus 17:16). Later, Deuteronomy 25:17–19 reminds Israel, “Remember what Amalek did to you on the way as you were coming out of Egypt… you shall blot out the remembrance of Amalek from under heaven.” Saul was later commanded to destroy the Amalekites in 1 Samuel 15:1–8, but his incomplete obedience led to his rejection as king.
Thus, from the very line of Esau came an enduring symbol of enmity against God’s people—a people who embodied the fleshly, rebellious nature of Esau himself.
c. The names of Esau’s descendants reveal their spiritual character:
Many of the names in this chapter reflect worldly or even pagan influences, suggesting that Esau’s line did not seek the Lord. For example:
Dishon (Genesis 36:21) means “gazelle.”
Alvan (Genesis 36:23) means “wicked.”
Ithran (Genesis 36:26) means “advantage.”
Aran (Genesis 36:28) means “mountain goat.”
Baal-Hanan (Genesis 36:38) incorporates the name of the false god Baal, indicating the spread of idolatry among Esau’s people.
These names hint at a culture rooted in self-interest, pride, and paganism rather than in faithfulness to the God of Abraham. Esau’s descendants pursued power, territory, and influence, yet they had no spiritual inheritance.
d. Jobab the son of Zerah:
Some interpreters have speculated that Jobab might be the same figure as Job of Uz, famous for his patience and suffering. Since the land of Uz is sometimes associated with Edom, the connection has seemed plausible. However, as Adam Clarke rightly observed, “Many have supposed that Jobab is the same as Job, so remarkable for his afflictions and patience; and that Eliphaz… 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.” Scripture gives no clear evidence to support the identification, and it is best treated as conjecture.
e. The kings who reigned in Edom before any king reigned over Israel:
The mention that Edom had kings before Israel (Genesis 36:31) underscores how Esau’s line quickly developed political structure and power, while Jacob’s descendants remained a nomadic people for centuries. Yet Israel’s kingship would come by divine appointment and covenant promise, culminating in David’s royal line and ultimately in the Messiah, the Son of David. The Edomite monarchy, though impressive, was earthly and temporal, whereas Israel’s would be spiritual and eternal.
f. The chiefs and territories of Edom:
The chapter concludes by listing eleven chiefs of Edom, each representing a clan or region. These leaders governed distinct districts within the land, showing that the Edomite civilization was well established. The repeated statement, “Esau was the father of the Edomites,” reaffirms that this entire national structure stemmed from one man who chose temporal gain over eternal blessing.
The narrative of Genesis 36 therefore serves as a sobering reminder that earthly success, power, and legacy cannot substitute for God’s covenant favor. Esau’s descendants achieved kingship, cities, and influence long before Israel possessed its land, yet their end was desolation and ruin. The Edomites became a perpetual testimony to the truth that those who live apart from God’s covenant promises may thrive for a time, but their prosperity is fleeting and without eternal reward.
