Kejadian 36:1-43
Konteks36:1 What follows is the account of Esau (also known as Edom). 1
36:2 Esau took his wives from the Canaanites: 2 Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 3 of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.
36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.
36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 4 Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 5 was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. 6
36:9 This is the account of Esau, the father 7 of the Edomites, in the hill country of Seir.
36:10 These were the names of Esau’s sons:
Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.
36:11 The sons of Eliphaz were:
Teman, Omar, Zepho, Gatam, and Kenaz.
36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons 8 of Esau’s wife Adah.
36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 9 of Esau’s wife Basemath.
36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 10 of Zibeon: She bore Jeush, Jalam, and Korah to Esau.
36:15 These were the chiefs 11 among the descendants 12 of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 13 chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 14 of Adah.
36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons 15 of Esau’s wife Basemath.
36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.
36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.
36:20 These were the sons of Seir the Horite, 16 who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants 17 of Seir in the land of Edom.
36:22 The sons of Lotan were Hori and Homam; 18 Lotan’s sister was Timna.
36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 19 and Onam.
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 20 in the wilderness as he pastured the donkeys of his father Zibeon).
36:25 These were the children 21 of Anah: Dishon and Oholibamah, the daughter of Anah.
36:26 These were the sons of Dishon: 22 Hemdan, Eshban, Ithran, and Keran.
36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.
36:28 These were the sons of Dishan: Uz and Aran.
36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.
36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 23
36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.
36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.
36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.
36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.
36:36 When Hadad died, Samlah from Masrekah reigned in his place.
36:37 When Samlah died, Shaul from Rehoboth by the River 24 reigned in his place.
36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.
36:39 When Baal-Hanan the son of Achbor died, Hadad 25 reigned in his place; the name of his city was Pau. 26 His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.
36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 27 in the land they possessed. This was Esau, the father of the Edomites.
Kejadian 1:1
Konteks1:1 In the beginning 28 God 29 created 30 the heavens and the earth. 31
Kejadian 1:1
Konteks1:1 In the beginning 32 God 33 created 34 the heavens and the earth. 35
Wahyu 6:15
Konteks6:15 Then 36 the kings of the earth, the 37 very important people, the generals, 38 the rich, the powerful, and everyone, slave 39 and free, hid themselves in the caves and among the rocks of the mountains.
Wahyu 19:18
Konteks19:18 to eat 40 your fill 41 of the flesh of kings,
the flesh of generals, 42
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 43
and small and great!”
[36:1] 1 sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.
[36:2] 2 tn Heb “from the daughters of Canaan.”
[36:2] 3 tn Heb “daughter,” but see Gen 36:24-25.
[36:6] 4 tn Heb “from before.”
[36:7] 5 tn Heb “land of their settlements.”
[36:8] 6 tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar se’ir) refers to the hill country or highlands of Seir.
[36:9] 7 sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.
[36:12] 8 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:13] 9 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:14] 10 tn Heb “daughter,” but see Gen 36:24-25.
[36:15] 11 tn Or “clan leaders” (so also throughout this chapter).
[36:16] 13 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).
[36:16] 14 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:17] 15 tn Or “grandsons” (NIV); “descendants” (NEB).
[36:20] 16 sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).
[36:22] 18 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”
[36:23] 19 tn This name is given as “Shephi” in 1 Chr 1:40.
[36:24] 20 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
[36:25] 21 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
[36:26] 22 tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).
[36:31] 23 tn Or perhaps “before any Israelite king ruled over [them].”
[36:37] 24 tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”
[36:39] 25 tc Most
[36:39] 26 tn The name of the city is given as “Pai” in 1 Chr 1:50.
[36:43] 27 tn Or perhaps “territories”; Heb “dwelling places.”
[1:1] 28 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 29 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 30 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 31 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[1:1] 32 tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.
[1:1] sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
[1:1] 33 sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”
[1:1] 34 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).
[1:1] 35 tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
[6:15] 36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 37 tn Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:15] 38 tn Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
[6:15] 39 tn See the note on the word “servants” in 1:1.
[19:18] 40 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
[19:18] 41 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
[19:18] 42 tn Grk “chiliarchs”; normally a chiliarch was a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
