The sons of Ezer
This phrase introduces the descendants of Ezer, a figure mentioned in the genealogies of the Edomites. Ezer is a son of Seir the Horite, and his lineage is significant in understanding the broader context of the Edomite tribes. The name "Ezer" in Hebrew means "treasure" or "help," which may reflect the role or reputation of this individual or his descendants within their community. The genealogies in 1 Chronicles serve to establish the historical and familial connections of the tribes surrounding Israel, emphasizing the interconnectedness of the ancient Near Eastern peoples.

Bilhan
Bilhan is one of the sons of Ezer. The name "Bilhan" can be translated from Hebrew as "modest" or "timid." This name might suggest a characteristic of the individual or a cultural value esteemed by his family. In the context of genealogies, each name carries potential insights into the traits or roles of these individuals within their society. The mention of Bilhan underscores the chronicler's intent to preserve the memory and identity of these lesser-known figures in the biblical narrative.

Zaavan
Another son of Ezer, Zaavan's name is derived from a root that means "to tremble" or "to be agitated." This could imply a person of intense emotion or one who faced significant challenges. The chronicler's inclusion of Zaavan highlights the diversity of experiences and personalities within the genealogical record, reminding readers of the varied human accounts that contribute to the larger biblical history.

Akan
The third son of Ezer, Akan, is sometimes spelled "Achan" in other biblical texts. The name "Akan" may be related to a root meaning "trouble" or "disturbance," which could reflect a tumultuous life or significant events associated with this individual. The chronicler's attention to detail in listing these names serves to honor the legacy of these individuals and their contributions to their community's history.

The sons of Dishan
This phrase shifts the focus to the descendants of Dishan, another figure in the Edomite genealogy. Dishan is a son of Seir the Horite, like Ezer, and his lineage is part of the broader narrative of the Horites, who were inhabitants of the land before the Edomites. The name "Dishan" may mean "thresher" or "judge," suggesting a role of leadership or authority. The chronicler's inclusion of Dishan's descendants emphasizes the importance of understanding the historical context of the Edomites and their interactions with Israel.

Uz
Uz is one of the sons of Dishan. The name "Uz" is significant in biblical history, as it is also the name of a region associated with Job, the central figure in the Book of Job. The name "Uz" can mean "counsel" or "firmness," indicating a person of wisdom or stability. The chronicler's mention of Uz connects the genealogical record to broader biblical themes of wisdom and perseverance.

Aran
The final name in this verse, Aran, is another son of Dishan. The name "Aran" may be related to a root meaning "wild goat" or "mountain goat," which could symbolize agility, independence, or resilience. The chronicler's inclusion of Aran serves to complete the genealogical record, providing a comprehensive view of the descendants of Seir the Horite and their place in the biblical narrative.

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.

Parallel Commentaries ...


The sons
בְּֽנֵי־ (bə·nê-)
Noun - masculine plural construct
Strong's 1121: A son

of Ezer:
אֵ֔צֶר (’ê·ṣer)
Noun - proper - masculine singular
Strong's 687: Ezer -- 'treasure', a chief of the Horites

Bilhan,
בִּלְהָ֥ן (bil·hān)
Noun - proper - md
Strong's 1092: Bilhan -- the name of an Edomite, also of an Israelite

Zaavan,
וְזַעֲוָ֖ן (wə·za·‘ă·wān)
Conjunctive waw | Noun - proper - md
Strong's 2190: Zaavan -- a descendant of Seir

and Akan.
יַעֲקָ֑ן (ya·‘ă·qān)
Noun - proper - md
Strong's 3292: Jaakan

The sons
בְּנֵ֥י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

of Dishon:
דִישׁ֖וֹן (ḏî·šō·wn)
Noun - proper - masculine singular
Strong's 1787: Dishon -- two Edomites

Uz
ע֥וּץ (‘ūṣ)
Noun - proper - masculine singular
Strong's 5780: Uz -- a son of Aram, also a son of Nahor, also an Edomite, also perhaps a district East of Palestine

and Aran.
וַאֲרָֽן׃ (wa·’ă·rān)
Conjunctive waw | Noun - proper - md
Strong's 765: Aran -- an Edomite


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OT History: 1 Chronicles 1:42 The sons of Ezer: Bilhan and Zaavan (1 Chron. 1Ch iCh i Ch 1 chr 1chr)