Adam, Sheth, Enosh,
Verses 1-4. - A. LIST OF GENERATIONS FROM ADAM TO NOAH. These verses contain a line of genealogical descents, ten in number, from Adam to Noah, adding mention of the three sons of the latter. The stride from Adam to Seth, and the genealogy's entire obliviousness of Cain and Abel, are full of suggestion. All of these thirteen names in the Hebrew and in the Septuagint Version, though not those in the Authorized Version, are facsimiles of those which occur in Genesis 5. They are not accompanied, however, here, as they are there, by any chronological attempt. Probably the main reason of this is that any references of the kind were quite beside the objects which the compiler of this work had in view. It is, however, possible that other reasons for this chronological silence may have existed. The uncertainities attaching to the chronology found in Genesis, as regards this table, may have been suspected or evident - uncertainties which afterwards proclaim themselves so loudly in the differences observable between the Hebrew, Samaritan, and Septuagint versions. Thus the Hebrew text exhibits the total aggregate of years from Adam to the birth of Noah, as amounting to one thousand and fifty-six; the Samaritan version to seven hundred and seven only; and the Septuagint to as many as sixteen hundred and sixty-two; nevertheless, all three agree in adding five hundred years onward to the birth of Shem, and another hundred years to the coming of the Flood. It must be remarked of this first genealogical table, whether occurring here or in Genesis, that, notwithstanding its finished appearance, notwithstanding the impression it undoubtedly first makes on the reader, that it purports to give all the intervening generations from the first to Shem, it may not be so; nor be intended to convey that impression. It is held by some that names are omitted, and with them of course the years which belonged to them. There can be no doubt that this theory would go far to remove several great difficulties, and that some analogies might be invoked in support of it, from the important genealogies of the New Testament. The altogether abrupt opening of this book - a succession of proper names without any verb or predication - cannot be considered as even partially compensated by the first sentence of ch. 9, "So all Israel were reckoned by genealogies; and behold, they are written in the book of the kings of Israel and Judah." This verse applies directly to the genealogies of Israel and the tribes, beginning ch. 2:1, while under any circumstances, we must look on the first portion of this book as a series of tables, here and there slightly annotated, and suddenly suspended before the eyes.
Kenan, Mahalaleel, Jered,
Henoch, Methuselah, Lamech,
Noah, Shem, Ham, and Japheth.
The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
Verses 5-7. - B. LIST OF SONS AND GRANDSONS OF JAPHETH. After the mention of Noah's three sons, in the order of their age (though some on slender ground think Ham the youngest), this order, as in Genesis 10:2, is reversed; and the compiler, beginning with Japheth, the youngest, apparently with the view of disposing of what his purpose may not so particularly require, gives the names of seven sons and seven grandsons, viz. three through Gomar, the eldest son, and four through Javan, the fourth son. These fourteen names are identical in the Authorized Version with the list of Genesis 10:2-4. The Septuagint, though not identical in the spelling of the four names Madai, Tiras, Tarshish, and Kittim, shows no material differences in the two places. In the Hebrew, according to the text and edition consulted, very slight variations are found in the orthography of Tubal (וְתֻבָּל here for וְתֻבָל) and Tarshish (וְתַרְשִׁישָׁח here for וְתַרְשִׁישׁ)and in the adoption of Riphath and Dodanim in this book for Diphath and Rodanim. The names Kittim and Dodanim look less like names of individuals than of such family, tribe, or nation as descended from the individual. At the close of this short enumeration, we have in Genesis the statement, "By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations." It is evident here also that, whether the compiler borrowed from the Book of Genesis itself, or from some common source open to both, his objects are not exactly the same. Time and the present position and condition of that part of his people for which he was writing governed him, and dictated the difference. Accordingly we do not pause here on the colonizings and the fresh seats and habitations of the sons and grandsons of Japheth. The subject, one of extreme interest, and the threads of it perhaps not so hopelessly lost as is sometimes thought, belongs to the place in Genesis from which the above verse is cited. It may, however, be written here that the rather verbose disquisitions of Joseph Mede are neither altogether unin-retorting nor in some parts of them unlikely. They form Discourses 47, 48, bk. 1. (edit. 'The Works of Joseph Mode.' London, 1664).
And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
The sons of Ham; Cush, and Mizraim, Put, and Canaan.
Verses 8-16. - C. LIST OF THE SONS, GRANDSONS, AND GREAT-GRANDSONS OF HAM. This list consists of four sons of Ham, of six grandsons, including Nimrod, through Cush, the eldest son of Ham; of seven grandsons through Mizraim, the second son of Ham; of eleven grandsons through Canaan, the fourth son of Ham; of two great-grandsons through Raamah, Cush's fourth son; - thirty descendants in all. No issue is given of Put, the third son of Hem. The parallel list is found in Genesis 10:6-20. The names agree in the Authorized Version, with minute differences, e.g. Put here for Phut there, and so the Philistines for Philistine, Caphthorim for Caphtorim, Girgashite for Girgasite. They are similarly in agreement in the Hebrew text of the two places, with minute differences, e.g. וְסַבְתָּא here for וְסַבְתָּה there; וְרַעְמָא for וְרַעְמָה for לוּדיִים וְרַעְמָה for צִידון לוּדיִים for הַעַרְקִי צִידֹן. However, in Genesis the following statements are added to Nimrod's name: - "He was a mighty hunter before the Lord: wherefore it is said, Even as Nimrod the mighty. hunter before the Lord. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, and Resen between Nineveh and Calah; the same is a great city." And again, at the close of the enumeration of sons, grandsons, and great-grandsons, follow the statements, "And afterwards were the families of the Canaanites spread abroad. And the border of the Canaanites was from Sidon, as thou comsat to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations."
And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.
And Cush begat Nimrod: he began to be mighty upon the earth.
Verse 10. - The Septuagint supplies the word κυνηγὸς after γίγας. Also after this description of Nimrod, it proceeds to the enumeration of the posterity of Shem, omitting all mention of Ham's grandsons through Mizraim and Cainan. Up to that point the names in this book and Genesis are in agreement in the Septuagint Version. It is evident that some of the names in this portion of the genealogy are not strictly those of the individual, but of the tribe or nation which came to be, as, for instance, Mizraim, Ludim, the Jebusite, the Amorite, and so on.
And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.
And Canaan begat Zidon his firstborn, and Heth,
The Jebusite also, and the Amorite, and the Girgashite,
And the Hivite, and the Arkite, and the Sinite,
And the Arvadite, and the Zemarite, and the Hamathite.
Verse 16. - This verse furnishes us with one illustration of the assertion made above, that the clues to the ethnological and ethnographical statements of these most ancient records are not necessarily all hopelessly lost. In the name Zemarite, it is suggested by Michaelis, that we have allusion to the place Sumra, on the west coast of Syria, this Sumra being the Siniyra of Pliny ('Hist. Nat.,' 5:20), and of the Spanish geographer of the first century, Pomponius Mela (1. 12). But the place Zimira, in company with Arpad, is found in the Assyrian inscriptions of Sargon, n.o. 720, leaving little cause to hesitate in accepting the identification of Michaelis (Courier's 'Handbook to the Bible,' p. 233). Certainty, however, cannot be felt on the subject.
The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.
Verses 17-27. - D. THE LIST OF SHEM'S DESCENDANTS TO ABRAM. This list is broken in two; it pauses a moment exactly halfway to Abram, at the name Peleg, to mention Peleg's brother Joktan and Joktan's thirteen sons. Then, repeating the first five names of lineal descent, and picking up the thread at Peleg, the list gives the remaining five to Abram. In the first half of this list, we have apparently the names of nine sons of Shem, but, as Genesis explains, really the names of five sons, and through Aram, the last of them, the names of four grandsons. Another grandson, through Arphaxad the third son, follows, and through this grandson two consecutive lineal descents bring us, in the name Peleg, half-way to Abram. It is here the lineal table pauses to give Joktan and his thirteen sons. The names then in this portion of the list are twenty-six in number. In the Authorized Version they correspond with those in Genesis, except that Meschech (וָמֶשֶׁך) here is called Mash (וָמַשׁ) there; Shelah here is spelled Salah there; and Ebal (עֵיבָל) here is written Obal (עובָל) there. The difference between the Hebrew texts justifies the first and last of these variations in the Authorized Version, but in all other respects those texts are in entire accord with one another, for this paragraph. The Septuagint gives very little of this portion of the list. It corresponds, whether with the Hebrew or the Authorized Version, only as far as to the name Arphaxad, after which it carries down the line at once to Abram by the remaining eight names as given in our twenty-fourth to twenty-seventh verses. Nor is it in agreement with its own version in Genesis, which has points of important variation with the Hebrew text also. It is then at this break of the list that, after the names of Joktan's sons, we have in Genesis these words, "And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. These are the sons of Shem, after their families, after their tongues, in their lauds, after their nations. These are the families of the sons of Noah, after their generations, in their nations; and by these were the nations divided in the earth after the Flood." Upon this follows the account of Babel, in nine long verses, and then a chronological summary is furnished in lineal descent only from Shem to Abram. It is with the names in this chronological summary that those in this second part of our list (vers. 24-27) are found to agree. But any attempt at reproduction of the chronology found in Genesis is again absent here. At this point a significant stage of these genealogies is reached. The ever-broadening stream of population now narrows again. Two thousand years have flown by, then Abraham appears on the stream and tide of human life. Of that long period the life of Adam himself spanned nearly the half. So far we learn without partiality of all his descendants in common. But henceforth, the real, the distinct purpose of the genealogy becomes apparent, in that the line of the descendants of Abraham, and that by one family, alone is maintained, and proves to be a purpose leading by one long straight line to Christ himself. With Abraham "the covenant of innoceney," long forfeited in Adam, is superseded by the everlasting "covenant of grace," and we lose sight in some measure of Adam, the "common father of our flesh," to think of a happier parentage found in Abraham, the "common father of the faithful."
And Arphaxad begat Shelah, and Shelah begat Eber.
And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Hadoram also, and Uzal, and Diklah,
And Ebal, and Abimael, and Sheba,
And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
Shem, Arphaxad, Shelah,
Eber, Peleg, Reu,
Serug, Nahor, Terah,
Abram; the same is Abraham.
The sons of Abraham; Isaac, and Ishmael.
Verses 28-37. - E. LIST OF THE SONS, GRANDSONS, AND OTHER DESCENDANTS OF ABRAHAM. In the first of these verses the new form of the name of Abraham is at once used in place of the old form. And the names of two of his sons are given, Isaac the son by Sarah, and Ishmael the son by Hagar, his Egyptian bondwoman. That these stand in the inverse order of their birth and age requires no explanation. The distinct and separate mention of these two sons, apart from all the others, is of course in harmony with Genesis 21:12, 13, "In Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed." Although stated in the first place in the order of importance, and Isaac takes precedence of Ishmael, the name of this latter and of his posterity are treated of first. To note each clear instance of this kind will guard us against inferring, in cases not clear, anything positive, one way or the other, respecting seniority merely from order. The order either of age or of historic importance may be given in the first instance, to be immediately reversed in favour of the order which shall enable the writer to clear out of his way the less important.
These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
Verses 29-31 contain the list of Ishmael's sons, twelve in number. The names in the Authorized Version and in the Hebrew text are identical respectively with those in Genesis 25:1.3-15, except that for Hadar there we read Hadad here. In the Septuagint we have Idouma, Choudan, Iettar here, for Douma, Choddan, and Ietur there. At the close of this list in Genesis we have joined on to "these are the sons of Ishmael," the clauses, "and these are their names, by their towns, and by their castles; twelve princes according to their nations. And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people. And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren."
Mishma, and Dumah, Massa, Hadad, and Tema,
Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.
Verses 32, 33, contain the list of Abraham's sons by Keturah, here called one of his concubines; but in Genesis, "a wife," and apparently not taken by Abraham till after Sarah's death (Genesis 25:1-4). The sons are six; the grandsons, two by the son placed second in order, and five by the son placed fourth in order; in all thirteen names. But the passage in Genesis gives also three great-grandsons, through the second grandson. All the thirteen are in the Authorized Version identical in the two places and in the Hebrew text; but in the Septuagint slight differences occur, as Zembram, Iexan, Madam, Sobak, Soe, Daidan, Sabai, Opher, Abida, and Eldada here, for Zombran, Iezan, Madal, Iesbok, Soie, Dedan, Saba, Apheir, Abeida, and Eldaga there. It is carefully stated in Genesis 25:5, 6, after the enumeration of Keturah's children, and in spite of her having been called "wife" in the first verse, that "Abraham gave all that he had unto Isaac. But unto the sons of the concubines, which Abraham had, Abraham gave gifts, and sent them away from Isaac his sou, while he yet lived, eastward, unto the east country."
And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
Verses 34-37 lead us on to the descendants of Isaac, the more important branch of Abraham's family. It breaks again at once into two, Esau, the less important, treated of first; and Israel, reserved till we enter on ch. 2. Of Esau, the names of five sons are given; and of seven grandsons by the first in order, and four grandsons by the second in order of these sons. In Genesis 36:1-5 we have the names of the five sons of Esau, which correspond in the Authorized Version and in the Hebrew text exactly with those of this list. We have there in addition the names of their mothers respectively, who were "daughters of Canaan," Adah of the Hittites, mother of the first; Bashamath of the Ishmaelites, mother of the second (and by these two lines came the seven and four grandsons); and Aholibamah of the Hivites, mother of the remaining three sons. The names correspond also in the Septuagint in the two places, with the minute differences of Eliphaz and Ieoul here, for Eliphas and Ieous there. Then follow the names of seven grandsons of Esau though his son Eliphaz, of whom the first five are found and in agreement (Genesis 36:11), with the exception of Zephi here for Zepho there, both in the Authorized Version and in the Hebrew text. But the sixth name here, Timna, is explained in Genesis as the name of a concubine of Eliphaz, by whom he had the son Amalek, who appears here as the seventh son. There can be no doubt that we come here upon a transcriber's error, and it would be easily amended if we read "and by Timna, Amalek," vice "and Timna and Amalek." If this be the correct account of the matter, the grandsons of Esau of course count one fewer here. These two names also tally in the Authorized Version and in the Hebrew text in the two places; while for all seven names the agreement in the Septuagint is exact, except that we read Gootham here for Gothom there. There remain, in ver. 37, four grandsons to Esau, by Reuel. Their names agree with Genesis in the Authorized Version, in the Hebrew text, and in the Septuagint, except that this last reads Naches here for Nachoth there.
The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.
Verses 38-42. - F. LIST OF DESCENDANTS OF SEIR. These verses contain the names of seven sons of Seir and one daughter, and of grandsons through every one of the seven sons, viz. two through Lotan the first, five through Shobal the second, two through Zibeon the third, one through Anah the fourth, four through Dishon the fifth, three through Ezar the sixth, and two through Dishan the seventh, - twenty-six names in all, or, including the one daughter, who is introduced as Lotan's sister, twenty-seven. The first question which arises is, who Seir was, now first mentioned here. He is called in Genesis 36:20 "Seir the Horite," and the only previous mention of the name Seir in that chapter is in ver. 8, "Thus dwelt Esau in mount Seir: Esau is Edom;" while we read in Genesis 14:6, "The Horites in mount Self;" in Genesis 32:3, "To the land of Seir, the country of Edom." For anything we know of the person Self, then, we are confined to these two notices - that in Genesis 36:20 and the one in our text. The name signifies "rough;" and whether Seir. the person, took the name from Seir, the place (a mountain district, reaching from the Dead Sea to the Elanitic Gulf), or vice versa, it would seem plain that the proper name belonged to the head of the tribe, which had become located there, and was, of course, not in the line of Abraham. This tribe, called Horites - Hori being the name of Seir's eldest grandson - or Troglodytes, acquired their name from hollowing out dwellings in the rocks, as at Petra. They were visited evidently by Esau: he married at least one of his wives from them; and his descendants, the Edomites, in due time dispossessed and superseded them (Deuteronomy 2:12). No doubt some were left behind, and contentedly submitted to the Edomites and became mingled with them. These considerations put together account for the introduction here of the names of Seir and his twenty-seven descendants, while the particulars of their genealogy, so far as here given, would lie easily to hand. The sons of Seir are called in Genesis also "dukes" (אַלּוּפֵי), a word answered to by the later "sheikhs;" and they are called "dukes of the Horites," or "the dukes of Hori, among their dukes in the land of Self." The twenty-six or twenty-seven names under notice agree in the Authorized Version entirely with those in Genesis 36:20-27, except that for Homam, Allan, Shephi, Amram, and Jakan here, we have Hemam, Alvan, Shepho, Hemdan, and Akau there. Also in the Hebrew the texts agree in the two places as regards these names, with the same exceptions. But in the Septuagint the names differ much more in the two places. Thus for Ωσὰρ, Δισάν (or Λισάν),Ἀλὼν Ταιβὴλ Σωφὶ Ωνάν, Αιθ Σωνὰν Δαισὼν Ἐμερὼν Ἀσεβὼν, Ἰεθρὰμ, and Ακάν here, we have Ἀσὰρ, Ῥισὼν Γωλὰμ Γαιβὴλ Σωφὰρ Ωμὰρ Ἀίε, Ἀνά Δησὼν Ἀμαδὰ Ἀσβὰν Ἰθρὰν, and Ἱουκάμ there. When the name of Anah is reached in Genesis, it is added, "This was that Anah that found the mules [אֶת־הַיַּבִים, more probably 'hot springs,' as the finder of which Anah is supposed to have been called Beeri] in the wilderness, as he fed the asses of Zibeon, his father." And again, when Dishon is mentioned as the son of Anah, there is added, "And Aholi-bamah the daughter of Anah." Note is made of her name, no doubt, for the same kind of reason as Timna is mentioned above. Aholibamah (i.q. "Judith, the daughter of Beeri the Hittite," Genesis 26:34) enjoys notice inasmuch as she became the wife of Esau; and Timna, as she became the concubine of Esau's son Eliphaz, and thereby the mother of Amalek.
And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.
The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.
The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.
The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.
Verses 42-50. - G. LIST OF KINGS OF EDOM. These verses contain a list of kings who reigned in Edom, during a period expressly notified as anterior to the institution of kings in Israel. Some further point of practical use than has been yet ascertained may lie in the preservation of these snatches of Edom's history. Something surely hangs on the emphatic but otherwise gratuitous statement, that kings were unknown in Israel when this line reigned in Edom. It may turn out to cover the fulfilment of some obscure point of prophecy, or to subserve some important chronological purpose; but wedged in as it is, it cannot be permitted to count for nothing. That it stands in identical words in Genesis 36:31 increases not a little the attention to be paid to it. It has hence been asserted far too dogmatically, as by Spinoza, that the Book of Genesis was no work of Moses; or again, that the passage, in the course of some transcription of manuscripts, had found its way from Chronicles, through a marginal note, at last into the text of Genesis (see Kennicott). But these positions are only forced by the assumption that kings must have reigned in Israel before the sentence could have been written, which is an unnecessary assumption. Kings had been promised to Jacob (Genesis 35:11), as among his posterity, and had been prophesied of by Moses (Deuteronomy 28:36). It may have been that Edom, secure in her kings for generations, had been wont to make her boast of them. in comparison of and in presence of her neighbours, and the remark may have thence originated. Lastly, it has been correctly pointed out that the structure of the sentence in the original does not at all necessitate the suggestion (of which in the English Version there is confessedly the appearance), that kings had already been in Israel. At the same time, too great stress must not be laid upon this, for the slight alteration of translation that would suit the time for Genesis, would throw it out again for our text here, and yet the words of the original are identical. These kings are eight in number; the parentage or the land of each is given. It is to be noticed that the line of royalty is not hereditary, and that several dukes, or heads of tribes, or princes of districts, rule under the king. The names, whether of persons or places, agree in the Authorized Version as they occur here and in Genesis 36:31-39, except that Saul is here spelt Shaul, and that we have here Hadad and Pai for Hadar and Pan there. These two differences are occasioned by the Hebrew text, and are the only differences between the two Hebrew texts, except that חושָׁם here is given חֻשָׁם there, and that the incorrect spelling here of עֲיִות is found right (עֲוִית) in Genesis. The superfluous statement, Hadad died also, which begins our fifty-first verse, is not found in Genesis. In the Septuagint the variations between the two places are greater, as well as those from the Hebrew text in either place. Thus we have Asom, Gethaim, Sebla, Roboth, Balaennor, Achobor, Adad, here, for Asom, Getthaim, Samada, Robboth, Ballenon, Achobor, Arad, there. There is also an entire omission here of the name of the wife of the last king, with those of her mother and grandmother, all of which are given in the passage of Genesis, as found in the Hebrew text.
Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.
And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.
Verse 44. - It is not impossible that this Jobab is one with Job. The allusions in Genesis 36:11 to "Eliphaz the Temanite" have directed attention to this; and it has been favoured by the Septuagint and the Fathers.
And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.
And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.
And when Hadad was dead, Samlah of Masrekah reigned in his stead.
And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.
Verse 48. - Rehoboth by the river; i.e. the Euphrates, to distinguish it probably from "the city Rehoboth" of Genesis 10:11.
And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.
And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,
Verses 51-54. - H. LIST OF ELEVEN DUKES OF EDOM. These, the remaining verses of ch. 1, appear to give a list of eleven dukes of Edom, emphasized apparently as "the dukes of Edom," as though there were none before or after them. But see Genesis 36:15, 41, 43, the study of which can scarcely leave a doubt on the mind that this list is not one of persons but of places; e.g. "the duke" of the city, or region of "Timnah," and so on. The places were dukedoms. The names of these verses, in both Authorized Version and Hebrew text, are an exact counterpart of those found in Genesis 36:40-43, except that Aliah here (so Allan, ver. 40) stands for Alvah in Genesis. In the Septuagint we have Golada, Elibamas, and Babsar here, for Gola, Olibemas, and Mazar there. Thus this first chapter contains those genealogical tables which concern the patriarchs from Adam up to Israel, spanning a stretch of some two thousand three hundred years, and embracing also tables of Edom and certain of the descendants of Edom up to the period of kings. The chapter contains not a single instance of a remark that could be described as of a moral, religious, or didactic kind. Yet not a little is to be learnt sometimes, not a little suggested, from omission and solemn silence as well as from speech; no more notable instance of which could perhaps be given, when we take into account time, place, and circumstances, than that already alluded to in the omissions involved in the following of the name of Seth upon that of Adam. The genealogies of this chapter, with their parallels in Genesis, are notable also for standing unique in all the world's writing, and far over all the world's mythology, for retracing the pedigree of the wide family of men, and especially of the now scattered family of the Jew, to its original. From the time of the close of our Chronicle genealogies, supplemented by the earliest of the New Testament, no similarly comprehensive but useful, ambitious but deliberately designed and successfully executed enterprise has been attempted. And as Matthew Henry has well said, since Christ came, the Jews have lost all their genealogies, even the most sacred of them, "the building is reared, the scaffold is removed; the Seed is come, the line that led to him is broken off."
Duke Aholibamah, duke Elah, duke Pinon,
Duke Kenaz, duke Teman, duke Mibzar,
Duke Magdiel, duke Iram. These are the dukes of Edom.