And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.
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EXPOSITORY (ENGLISH BIBLE)Genesis 14:7. "Timna" was probably a very young sister of Lotan Genesis 36:22, perhaps not older than her niece Oholibamah Genesis 36:25. Eliphaz was at least forty-one years younger than Esau. Yet it is curious that the father takes the niece to wife, and the son the aunt. "Teman" is the father of the Temanites, among whom we find Eliphaz the Temanite mentioned in Job JObadiah 2:11. The name Kenaz may indicate some affinity of Edom with the Kenizzites Genesis 25:19, though these were an older tribe. The other tribes are not of any note in history. Zepho is Zephi in Chronicles, by the change of a feeble letter. Such variations are not unusual in Hebrew speech, and so make their appearance in writing. Thus, in Genesis itself we have met with Mehujael and Mehijael, Peniel and Penuel Genesis 4:18; Genesis 32:30-31. The sons of Esau by Oholibamah are younger than the other two, and hence, these sons are not enumerated along with those of the latter.Jeremiah 49:7; and Eliphaz is called the Temanite from hence, Job 2:11; four more sons are mentioned:
Omar, Zepho, and Gatam, and Kenaz; but I do not find that any towns or cities, or any part of the land of Edom, were denominated from any of them; only it may be observed that Zepho is called Zephi in 1 Chronicles 1:36; the account seems fabulous and not to be depended on, which Josephus Ben Gorion (w) gives of him, of opposing the burial of Jacob, being taken by Joseph and carried into Egypt, and at his death fleeing to Carthage, and from thence to the Romans, and was king of them (x).
(w) Hist. Heb. l. 1. c. 2. vid. Chizzuk Emunab, par. l. c. 6. p. 66. & Nachman apud Buxtorf. Lex. Talmud. Colossians 31, 32. (x) Vid. Huls. Theolog. Jud. par. 1. p. 132, &c.And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.
EXEGETICAL (ORIGINAL LANGUAGES)11. Teman] A district in the north of Edom. Cf. Ezekiel 25:13; Amos 1:12; Obadiah 1:9. Its reputation for “wise men” is alluded to in Jeremiah 49:7; Bar 3:22-23. Job’s friend Eliphaz is a Temanite, Job 2:11. The Heb. word têmân means “south,” i.e. what is on the right hand, facing east.
Kenaz] Probably connected with the Kenizzites (Genesis 15:19), an Edomite family, which attached itself to the tribe of Judah in southern Palestine.Genesis 36:1) the surname Edom is added to the name Esau, which he received at his birth, because the former became the national designation of his descendants. - Genesis 36:2, Genesis 36:3. The names of Esau's three wives differ from those given in the previous accounts (Genesis 26:34 and Genesis 28:9), and in one instance the father's name as well. The daughter of Elon the Hittite is called Adah (the ornament), and in Genesis 26:34 Basmath (the fragrant); the second is called Aholibamah (probably tent-height), the daughter of Anah, daughter, i.e., grand-daughter of Zibeon the Hivite, and in Genesis 26:34, Jehudith (the praised or praiseworthy), daughter of Beeri the Hittite; the third, the daughter of Ishmael, is called Basmath here and Mahalath in Genesis 28:9. This difference arose from the fact, that Moses availed himself of genealogical documents for Esau's family and tribe, and inserted them without alteration. It presents no irreconcilable discrepancy, therefore, but may be explained from the ancient custom in the East, of giving surnames, as the Arabs frequently do still, founded upon some important or memorable event in a man's life, which gradually superseded the other name (e.g., the name Edom, as explained in Genesis 25:30); whilst as a rule the women received new names when they were married (cf. Chardin, Hengstenberg, Dissertations, vol. ii. p. 223-6). The different names given for the father of Aholibamah or Judith, Hengstenberg explains by referring to the statement in Genesis 36:24, that Anah, the son of Zibeon, while watching the asses of his father in the desert, discovered the warm springs (of Calirrhoe), on which he founds the acute conjecture, that from this discovery Anah received the surname Beeri, i.e., spring-man, which so threw his original name into the shade, as to be the only name given in the genealogical table. There is no force in the objection, that according to Genesis 36:25 Aholibamah was not a daughter of the discoverer of the springs, but of his uncle of the same name. For where is it stated that the Aholibamah mentioned in Genesis 36:25 was Esau's wife? And is it a thing unheard of that aunt and niece should have the same name? If Zibeon gave his second son the name of his brother Anah (cf. Genesis 36:24 and Genesis 36:20), why could not his son Anah have named his daughter after his cousin, the daughter of his father's brother? The reception of Aholibamah into the list of the Seirite princes is no proof that she was Esau's wife, but may be much more naturally supposed to have arisen from the same (unknown) circumstance as that which caused one of the seats of the Edomitish Alluphim to be called by her name (Genesis 36:41). - Lastly, the remaining diversity, viz., that Anah is called a Hivite in Genesis 36:2 and a Hittite in Genesis 26:34, is not to be explained by the conjecture, that for Hivite we should read Horite, according to Genesis 36:20, but by the simple assumption that Hittite is used in Genesis 26:34 sensu latiori for Canaanite, according to the analogy of Joshua 1:4; 1 Kings 10:29; 2 Kings 7:6; just as the two Hittite wives of Esau are called daughters of Canaan in Genesis 28:8. For the historical account, the general name Hittite sufficed; but the genealogical list required the special name of the particular branch of the Canaanitish tribes, viz., the Hivites. In just as simple a manner may the introduction of the Hivite Zibeon among the Horites of Seir (Genesis 36:20 and Genesis 36:24) be explained, viz., on the supposition that the removed to the mountains of Seir, and there became a Horite, i.e., a troglodyte, or dweller in a cave. - The names of Esau's sons occur again in 1 Chronicles 1:35. The statement in Genesis 36:6, Genesis 36:7, that Esau went with his family and possessions, which he had acquired in Canaan, into the land of Seir, from before his brother Jacob, does not imply (in contradiction to Genesis 32:4; Genesis 33:14-16) that he did not leave the land of Canaan till after Jacob's return. The words may be understood without difficulty as meaning, that after founding a house of his own, when his family and flocks increased, Esau sought a home in Seir, because he knew that Jacob, as the heir, would enter upon the family possessions, but without waiting till he returned and actually took possession. In the clause "went into the country" (Genesis 36:6), the name Seir or Edom (cf. Genesis 36:16) must have dropt out, as the words "into the country" convey no sense when standing by themselves.
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