Genesis 36:4
And Adah bore to Esau Eliphaz; and Bashemath bore Reuel;
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EXPOSITORY (ENGLISH BIBLE)
36:1-43 Esau and his descendants. - The registers in this chapter show the faithfulness of God to his promise to Abraham. Esau is here called Edom, that name which kept up the remembrance of his selling his birth-right for a mess of pottage. Esau continued the same profane despiser of heavenly things. In outward prosperity and honour, the children of the covenant are often behind, and those that are out of the covenant get the start. We may suppose it a trial to the faith of God's Israel, to hear of the pomp and power of the kings of Edom, while they were bond-slaves in Egypt; but those that look for great things from God, must be content to wait for them; God's time is the best time. Mount Seir is called the land of their possession. Canaan was at this time only the land of promise. Seir was in the possession of the Edomites. The children of this world have their all in hand, and nothing in hope, Lu 16:25; while the children of God have their all in hope, and next to nothing in hand. But, all things considered, it is beyond compare better to have Canaan in promise, than mount Seir in possession.Five sons were born to Esau in Kenaan, of whom Adah and Basemath bare each one. As Oholibamah bare him three sons before leaving Kenaan, she must have been married to him four or five years before that event, perhaps on the death of his first wife, and in consequence of his connection with the south.2, 3. Esau took his wives of the daughters of Canaan—There were three, mentioned under different names; for it is evident that Bashemath is the same as Mahalath (Ge 28:9), since they both stand in the relation of daughter to Ishmael and sister to Nebajoth; and hence it may be inferred that Adah is the same as Judith, Aholibamah as Bathsemath (Ge 26:34). It was not unusual for women, in that early age, to have two names, as Sarai was also Iscah [Ge 11:29]; and this is the more probable in the case of Esau's wives, who of course would have to take new names when they went from Canaan to settle in mount Seir. Eliphaz, the progenitor of that Eliphaz, Job 2:11.

Reuel, the father of Jethro. See Exodus 2:18 Numbers 10:29. And Adah bare to Esau Eliphaz,.... This son of Esau, according to Jerom (n), is the same with him mentioned in the book of Job, as one of his friends that came to visit him, Job 2:11; and so says the Targum of Jonathan on Genesis 36:10; but he rather was the grandson of this man, since he is called the Temanite:

and Bashemath bare Reuel; the name is the same with Reuel or Raguel, the name of Jethro; but cannot be the same person as is said by some, for he was a Midianite and not an Edomite, Exodus 2:18.

(n) Trad. Heb. in Gen. fol. 71. L. tom. 3.

And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;
EXEGETICAL (ORIGINAL LANGUAGES)
4. Eliphaz] Familiar as the name of one of Job’s friends, Job 2:11.

Reuel] The same name as that of Moses’ father-in-law, a Midianite, Exodus 2:18.Verses 4, 5. - And Adah bare to Esau Eliphas; - "The Strength of God" (Gesenius); afterwards the name of one of Job's friends (Job 2:11; Job 4:1; Job 15:1) - and Bashemath bare Reuel; - "The Friend of God" (Gesenius); the name of Moses' father-in-law (Exodus 2:18) - and Aholibamah bare Jeush, - "Collector" (Furst, Lange); "whom God hastens" (Gesenius); afterwards the name of a son of Rehoboam (2 Chronicles 11:19) - and Jaalam, - "whom God hides" (Gesenius); "Ascender of the Mountains" (Furst) - and Korah: - "Baldness" (Furst, Gesenius); the name of a family of Levites and singers in the time of David to whom ten of the psalms are ascribed - these are the sons of Esau, which wore born unto him in the land of Canaan - not necessarily implying' that other sons were born to him in Edom, but rather intimating that all his family were born before he left the Holy Land. Jacob's arrival in "Mamre Kirjath-Arbah," i.e., in the terebinth-grove of Mamre (Genesis 13:18) by Kirjath-Arbah or Hebron (vid., Genesis 23:2), constituted his entrance into his father's house, to remain there as Isaac's heir. He had probably visited his father during the ten years that had elapsed since his return from Mesopotamia, though no allusion is made to this, since such visits would have no importance, either in themselves or their consequences, in connection with the sacred history. This was not the case, however, with his return to enter upon the family inheritance. With this, therefore, the history of Isaac's life is brought to a close. Isaac died at the age of 180, and was buried by his two sons in the cave of Machpelah (Genesis 49:31), Abraham's family grave, Esau having come from Seir to Hebron to attend the funeral of his father. But Isaac's death did not actually take place for 12 years after Jacob's return to Hebron. For as Joseph was 17 years old when he was sold by his brethren (Genesis 37:2), and Jacob was then living at Hebron (Genesis 37:14), it cannot have been more than 31 years after his flight from Esau when Jacob returned home (cf. Genesis 34:1). Now since, according to our calculation at Genesis 27:1, he was 77 years old when he fled, he must have been 108 when he returned home; and Isaac would only have reached his 168th year, as he was 60 years old when Jacob was born (Genesis 25:26). Consequently Isaac lived to witness the grief of Jacob at the loss of Joseph, and died but a short time before his promotion in Egypt, which occurred 13 years after he was sold (Genesis 41:46), and only 10 years before Jacob's removal with his family to Egypt, as Jacob was 130 years old when he was presented to Pharaoh (Genesis 47:9). But the historical significance of his life was at an end, when Jacob returned home with his twelve sons.
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