---
title: "Clarke"
description: "Verse Genesis 36:1. These are the generations of Esau — We have here the genealogy of Esau in his sons and grandsons, and also the genealogy of Seir the H"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/genesis/36"
---

![Clarke](/images/commentaries/clarkes-commentary.jpg)

 The Clarke's Commentary
 
Include 66 books
 
Denomination: arminianism
 
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Verse [Genesis 36:1](../../../kjv/genesis/36/1). ***These*****are*****the generations of Esau*** — We have here the genealogy of Esau in his sons and grandsons, and also the genealogy of *Seir* the Horite. The genealogy of the *sons of* Esau, born in Canaan, is related [Genesis 36:1-8](../../../kjv/genesis/36/1-8); those of his grandchildren born in Seir, [Genesis 36:9-19](../../../kjv/genesis/36/9-19); those of *Seir* the Horite, [Genesis 36:20-30](../../../kjv/genesis/36/20-30). The generations of Esau are particularly marked, to show how exactly God fulfilled the promises he made to him, [Genesis 25:29-34](../../../kjv/genesis/25/29-34); [Genesis 27:30-40](../../../kjv/genesis/27/30-40); and those of *Seir* the *Horite* are added, because his family became in some measure blended with that of Esau.

Verse [Genesis 36:2](../../../kjv/genesis/36/2). ***His wives*** — It appears that Esau's wives went by very different names. *Aholibamah* is named *Judith*, [Genesis 26:34](../../../kjv/genesis/26/34); *Adah* is called *Bashemath* in the same place; and she who is here called *Bashemath* is called *Mahalath*, [Genesis 28:9](../../../kjv/genesis/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. See the Table of variations, chap. xxv., where there are some slight examples. [Genesis 25:18](../../../kjv/genesis/25/18); [Genesis 25:18](../../../kjv/genesis/25/18).
***Anah the daughter of Zibeon*** — But this same *Anah* is said to be the *son* of Zibeon, [Genesis 36:24](../../../kjv/genesis/36/24), though in this and [Genesis 36:14](../../../kjv/genesis/36/14) he is said to be the *daughter* of Zibeon. But the *Samaritan*, the *Septuagint*, (and the *Syriac*, in [Genesis 36:2](../../../kjv/genesis/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 [Genesis 36:14](../../../kjv/genesis/36/14), "Aholibamah, the daughter of Anah the SON of Zibeon," and then the whole will agree with [Genesis 36:24](../../../kjv/genesis/36/24).

Verse [Genesis 36:6](../../../kjv/genesis/36/6). ***Esau took his wives, c.*** — 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.

Verse [Genesis 36:12](../../../kjv/genesis/36/12). ***Timna was concubine to Eliphaz*** — As Timna was sister to *Lotan* the Horite, [Genesis 36:22](../../../kjv/genesis/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, [Deuteronomy 2:12](../../../kjv/deuteronomy/2/12).
***Amalek*** — The father of the Amalekites, afterwards bitter enemies to the Jews, and whom God commanded to be entirely exterminated, [Deuteronomy 25:17](../../../kjv/deuteronomy/25/17); [Deuteronomy 25:19](../../../kjv/deuteronomy/25/19).

Verse [Genesis 36:15](../../../kjv/genesis/36/15). ***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.

Verse [Genesis 36:16](../../../kjv/genesis/36/16). ***Duke Korah*** — This Dr. Kennicott pronounces to be an interpolation. "It is certain, from [Genesis 36:4](../../../kjv/genesis/36/4), that Eliphaz was Esau's son by Adah; and from [Genesis 36:11-12](../../../kjv/genesis/36/11-12), that *Eliphaz* had but *six* sons, *Teman, Omar, Zepho, Gatam, Kenaz*, and *Amalek*. It is also certain, from [Genesis 36:5](../../../kjv/genesis/36/5); [Genesis 36:14](../../../kjv/genesis/36/14), that *Korah* was the son of *Esau* (not of Eliphaz) by *Aholibamah*; and as such he is properly mentioned in [Genesis 36:18](../../../kjv/genesis/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 [Genesis 36:16](../../../kjv/genesis/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.

Verse [Genesis 36:20](../../../kjv/genesis/36/20). ***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 [Genesis 14:6](../../../kjv/genesis/14/6).

Verse [Genesis 36:21](../../../kjv/genesis/36/21). ***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 [Genesis 36:30](../../../kjv/genesis/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*.

Verse [Genesis 36:24](../../../kjv/genesis/36/24). ***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 [Syriac] *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 [Samaritan] *haaimim*, and the *Samaritan* *version* [Samaritan] *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*, [Judges 1:5](../../../kjv/judges/1/5); [1 Samuel 31:3](../../../kjv/1-samuel/31/3); [1 Kings 13:24](../../../kjv/1-kings/13/24); [2 Chronicles 22:8](../../../kjv/2-chronicles/22/8); [Numbers 35:27](../../../kjv/numbers/35/27); [Genesis 4:14](../../../kjv/genesis/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*.

Verse [Genesis 36:31](../../../kjv/genesis/36/31). ***Before there reigned any king over - Israel.*** — I suppose all the verses, from [Genesis 36:31-39](../../../kjv/genesis/36/31-39) inclusive, have been transferred to this place from [1 Chronicles 1:43-50](../../../kjv/1-chronicles/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, &c*., 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.

Verse [Genesis 36:33](../../../kjv/genesis/36/33). ***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 [Genesis 36:10](../../../kjv/genesis/36/10), &c., 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.

Verse [Genesis 36:35](../../../kjv/genesis/36/35). ***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.

Verse [Genesis 36:40](../../../kjv/genesis/36/40). ***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.

Verse [Genesis 36:43](../../../kjv/genesis/36/43). ***He is Esau the father of the Edomites.*** — That is, The preceding list contains an account of the posterity of Esau, who was the father of Edom. *Thus ends Esau's history*; for after this there is no farther account of his life, actions, or death, in the Pentateuch.
1. As Esau is so considerable a person in polemic divinity, it may be necessary, in this place especially, to say something farther of his conduct and character. I have already, in several places, endeavoured, and I hope successfully, to wipe off the odium that has been thrown upon this man, (see the notes on [Genesis 27](../../../kjv/genesis/27) and [Genesis 28](../../../kjv/genesis/28)), 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 behaviour towards his brother. When they first met he was all humanity and affection, and he had no uneasiness when he found that Jacob followed him not to Seir, but went to live near his father. And at Isaac's death we do not find that he made any difficulty of quitting Canaan, which was the very point which, if he had harboured any latent (evil) intentions, would have revived all his resentments. He is indeed called in Scripture the profane Esau; and it is written, *Jacob have I loved,* *and Esau have I hated*; but there is, I think, no reason to infer, from any of those expressions, that Esau was a *very wicked man*, or that God hated or punished him for an immoral life. For,
(1) The sentence here against him is said expressly to be founded, not upon his actions, for it was determined *before the children had* *done good or evil*.
(2) God's hatred of Esau was not a hatred which induced him to punish him with any evil, for he was as happy in all the blessings of this life as either Abraham, Isaac, or Jacob; and his posterity had a land designed by God to be their possession, as well as the children of Jacob, and they were put in possession of it *much sooner* than the Israelites; and God was pleased to *protect them* in the enjoyment of it, and to caution the Israelites against invading them with a remarkable strictness, [Deuteronomy 2:4-5](../../../kjv/deuteronomy/2/4-5). And as God was pleased thus to bless Esau and his children in the blessings of this life, even as much as he blessed Abraham, Isaac, or Jacob, if not more, why may we not hope to find him with them at the last day, as well as *Lot* or *Job* or any other good and virtuous man, who was not designed to be a partaker of the *blessing* given to *Abraham*?
(3) All the punishment inflicted on Esau was an exclusion from being heir to the blessing promised to *Abraham* and to *his seed*, which was a favour not granted to *Lot*, to *Job*, to several other very *virtuous* and *good men*.
(4) St. Paul, in the passage before cited, only intends to show the Jews that God had all along given the favours that led to the Messiah where he pleased; to *Abraham*, not to *Lot*; to *Jacob*, not to *Esau*; as at the time St. Paul wrote the *Gentiles* were made the people of God, not the *Jews*. 5. Esau is indeed called *profane*, (βεβηλος,) but I think that word does not mean *wicked* or *immoral*, ασεβης or αμαρτωλος. he was called profane for not having that due value for the priest's office which he should have had; and therefore, though I think it does not appear that he was cut off from being the heir of the promises by any particular action in his life, yet his turn of mind and thoughts do appear to have been such as to evidence that God's purpose towards Jacob was founded on the truest wisdom." - SHUCKFORD'S *Connections*, vol.ii., p.174, c.
The truth is, the Messiah must spring from *some* ONE *family*, and God chose *Abraham's* through *Isaac*, *Jacob, c*., rather than the same through *Ishmael, Esau*, and the others in that line but from this choice it does not follow that the first were all *necessarily* *saved*, and the others *necessarily lost*.
2. To some the *genealogical lists* in this chapter will doubtless appear uninteresting, especially those which concern *Esau* and his descendants but it was as necessary to register the generations of *Esau* as to register those of *Jacob*, in order to show that the Messiah *did not* spring from the *former*, but that he *did* spring from the *latter*. The genealogical tables, so frequently met with in the sacred writings, and so little regarded by Christians in general, are extremely useful.
(1) As they are standing proofs of the truth of the prophecies, which stated that the Messiah should come from a particular family, which prophecies were clearly fulfilled in the birth of Christ.
(2) As they testify, to the conviction of the Jews, that the Messiah thus promised is found in the person of Jesus of Nazareth, who incontestably sprang from the last, the only remaining branch of the family of David.
These registers were religiously preserved among the Jews till the destruction of Jerusalem, after which they were all destroyed, insomuch that there is not a Jew in the universe who can trace himself to the family of David; consequently, all expectation of a Messiah *to come is*, even on their own principles, nugatory and absurd, as nothing remains to legitimate his birth. When Christ came all these registers were in existence. When St. Matthew and St. Luke wrote, all these registers were still in existence; and had *they* pretended what could not have been supported, an appeal to the registers would have convicted them of a falsehood. But no Jew attempted to do this, notwithstanding the excess of their malice against Christ and his followers; and because they did not do it, we may safely assert no Jew *could* do it. Thus the *foundation* standeth sure.

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