Genesis 28:9

KJV

Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

KJV (with Strong's)

Then went {H3212} Esau {H6215} unto Ishmael {H3458}, and took {H3947} unto the wives {H802} which he had Mahalath {H4258} the daughter {H1323} of Ishmael {H3458} Abraham's {H85} son {H1121}, the sister {H269} of Nebajoth {H5032}, to be his wife {H802}.

Complete Jewish Bible

So 'Esav went to Yishma'el and took, in addition to the wives he already had, Machalat the daughter of Yishma'el Avraham's son, the sister of N'vayot, to be his wife.

Berean Standard Bible

Esau went to Ishmael and married Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, in addition to the wives he already had.

American Standard Version

and Esau went unto Ishmael, and took, besides the wives that he had, Mahalath the daughter of Ishmael Abraham’s son, the sister of Nebaioth, to be his wife.

Commentary

### SUMMARY
This verse meticulously records Esau's strategic decision to marry Mahalath, the daughter of Ishmael, Abraham's son, and sister of Nebajoth. This marital choice represents Esau's attempt to appease his parents, Isaac and Rebekah, who had expressed profound displeasure over his earlier marriages to Canaanite women, yet it simultaneously underscores his persistent superficiality regarding the profound spiritual implications of the Abrahamic covenant, further delineating his path from the divinely chosen lineage of Jacob.

### CONTEXT
* **Literary Context:** Genesis 28:9 is strategically placed within the narrative flow of Isaac's family. It immediately follows Isaac's blessing of Jacob and his explicit instruction for Jacob to journey to Paddan Aram to secure a wife from Rebekah's kin, specifically from Laban's household, as detailed in [Genesis 28:1-2](/genesis/28-1-2 "Isaac's Charge to Jacob Regarding Marriage"). This divine directive for Jacob regarding covenantal marriage stands in stark contrast to Esau's previous choices. The preceding verse, [Genesis 28:8](/genesis/28-8 "Esau Realizes His Wives Displease His Father"), explicitly states Esau's realization that "the daughters of Canaan pleased not Isaac his father." This realization, coupled with Jacob's departure, prompts Esau's subsequent action, demonstrating his attempt to rectify his standing with his parents, albeit through a choice that still misses the true spiritual mark of the covenant. The verse thus serves as a narrative counterpoint, highlighting Esau's continued divergence from the specific path of the Abrahamic promise.
* **Historical & Cultural Context:** In the ancient Near East, marriage was not merely a personal affair but a deeply significant social and economic institution, often involving alliances between families and tribes. The choice of a spouse carried immense weight, particularly for patriarchal figures, as it impacted lineage, inheritance, and the preservation of cultural and religious identity. For the patriarchs, marrying within their extended family, or at least avoiding unions with the indigenous Canaanite peoples, was a crucial practice to maintain their distinct identity and prevent assimilation into pagan practices. The Canaanites, with their polytheistic worship and idolatrous customs, were viewed as a corrupting influence. Abraham's insistence that Isaac not take a wife from the daughters of Canaan ([Genesis 24:3-4](/genesis/24-3-4 "Abraham's Oath Regarding Isaac's Wife")) set a precedent that Isaac and Rebekah clearly upheld. Esau's initial marriages to Hittite women ([Genesis 26:34](/genesis/26-34 "Esau's Hittite Wives")) were therefore a significant source of "grief of mind" to his parents, as they represented a deviation from this established cultural and covenantal norm.
* **Key Themes:** Genesis 28:9 contributes to several overarching themes within the book of Genesis. Foremost is the theme of **Covenant Preservation and Lineage**, emphasizing the critical importance of maintaining a pure lineage through which God's promises to Abraham, Isaac, and Jacob would be fulfilled. Esau's marital choices consistently highlight his disregard for this divine imperative, contrasting sharply with Jacob's obedience. Another prominent theme is **Spiritual Discernment vs. Superficiality**. Esau's actions, though perhaps well-intentioned from a human perspective to please his parents, betray a lack of deeper spiritual understanding regarding the true nature of the covenant and the significance of his birthright. This verse also touches upon the theme of **Divine Sovereignty**, as God's plan for the chosen line through Jacob remains unhindered despite Esau's divergent choices, demonstrating that His purposes will prevail regardless of human actions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **went (Hebrew, _yâlak'_):** This verb (H3212), often translated as "to go" or "to walk," indicates Esau's deliberate action. It's not a passive occurrence but an intentional movement, suggesting a conscious decision on his part to seek out Ishmael's family. The root implies a journey or a course of action.
* **took (Hebrew, _lâqach'_):** Meaning "to take," "to receive," or "to acquire" (H3947), this verb highlights the act of Esau acquiring Mahalath as a wife. It emphasizes the active role he played in arranging this marriage, not merely accepting a pre-arranged union.
* **daughter (Hebrew, _bath'_):** This term (H1323), the feminine of _bên_ ("son"), specifies Mahalath's relationship to Ishmael. It underscores her direct lineage from Abraham through Ishmael, a detail that Esau likely considered significant in his attempt to appease his parents, as it connected her to the broader Abrahamic family, even if not the specific covenant line.

#### Verse Breakdown
* **"Then went Esau unto Ishmael":** This opening clause establishes Esau's deliberate action and destination. "Went" (H3212, _yâlak'_) signifies a purposeful journey, not a casual encounter. Esau actively sought out Ishmael (H3458, _Yishmâʻêʼl_), indicating a specific intent to connect with this branch of his extended family. This action follows his realization that his Canaanite wives displeased his parents, suggesting a calculated move to rectify his marital situation.
* **"and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son":** This phrase details the specific action Esau took: he "took" (H3947, _lâqach'_) Mahalath (H4258, _Machălath_) as an additional wife (H802, _ʼishshâh_), joining his existing wives. The identification of Mahalath as "the daughter (H1323, _bath'_) of Ishmael (H3458, _Yishmâʻêʼl_) Abraham's (H85, _ʼAbrâhâm_) son (H1121, _bên_)" is crucial. It emphasizes her direct descent from Abraham, albeit through Ishmael, the son born of Hagar. This lineage would have been seen by Esau as a more acceptable, Abrahamic connection compared to his previous Canaanite wives, though it conspicuously bypasses the specific covenant line through Isaac.
* **"the sister of Nebajoth, to be his wife":** The further identification of Mahalath as "the sister (H269, _ʼâchôwth_) of Nebajoth (H5032, _Nᵉbâyôwth_)" adds another layer of genealogical precision. Nebajoth, one of Ishmael's twelve sons, was a significant figure among Ishmael's descendants, often associated with a prominent tribe. This detail reinforces Mahalath's established lineage within Ishmael's family, confirming her tribal standing and making her a suitable, if not covenantally ideal, choice in Esau's eyes for a new wife (H802, _ʼishshâh_).

#### Literary Devices
The narrative employs several literary devices to convey its meaning. **Contrast** is a primary device, starkly juxtaposing Esau's marital choices with Jacob's divinely guided pursuit of a wife from Paddan Aram. While Jacob obeys Isaac's instruction to marry within the chosen lineage, Esau, despite his apparent attempt to please his parents, still chooses a path that deviates from the specific covenantal requirements, highlighting his lack of spiritual discernment. The detailed genealogical identification of Mahalath as "the daughter of Ishmael Abraham's son, the sister of Nebajoth" serves as **Emphasis** and **Specificity**, underscoring the precise, yet ultimately non-covenantal, nature of this union. This meticulous naming reinforces the patriarchal emphasis on lineage and its importance for the unfolding of God's plan. Furthermore, the narrative uses **Irony** in Esau's attempt to gain parental approval by marrying another relative of Abraham, yet still missing the mark of the true covenant line, demonstrating his superficial understanding of what truly pleased his parents in a spiritual sense.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 28:9 is rich with theological implications, primarily highlighting the critical distinction between human expediency and divine covenantal fidelity. Esau's decision, while seemingly a pragmatic attempt to reconcile with his parents and align with a broader Abrahamic lineage, fundamentally misses the spiritual depth of the Abrahamic covenant. It underscores that not all descendants of Abraham were equally heirs to the specific promises of lineage and land that would culminate in the Messiah. This narrative reinforces the theme of God's sovereign election and the meticulous preservation of the chosen line through Isaac and Jacob, demonstrating that God's redemptive plan is fulfilled according to His specific design, not human logic or well-intentioned but ultimately misdirected efforts. It serves as a powerful reminder that outward conformity or familial connection does not equate to genuine spiritual alignment with God's purposes.

* [Genesis 21:12](/genesis/21-12 "God's Covenant Established Through Isaac")
* [Romans 9:6-8](/romans/9-6-8 "Not All Israel Is Israel")
* [Hebrews 12:16-17](/hebrews/12-16-17 "Esau's Profane Choice")

### REFLECTION AND APPLICATION
Genesis 28:9 offers profound insights for contemporary believers, serving as a powerful illustration of the distinction between outward compliance and genuine spiritual discernment. Esau's decision, though seemingly a step towards parental approval and familial reconciliation, ultimately reveals his enduring spiritual blindness. He sought a solution that appeared acceptable on the surface – marrying a relative of Abraham – but failed to grasp the deeper, covenantal significance that his parents prioritized. This narrative challenges us to examine our own motivations and choices: are we seeking superficial fixes or truly aligning our lives with God's specific will and purposes? In an age where expediency often trumps fidelity, Esau's story reminds us that true blessing and alignment come from discerning and adhering to God's unique path for our lives, rather than merely settling for what is "good enough" or socially palatable. It emphasizes the critical need for spiritual insight, especially in significant life decisions like marriage, ensuring that our choices are rooted in God's wisdom rather than human logic or the desire for external validation.

#### Questions for Reflection
* **In what areas of your life might you be seeking superficial solutions rather than deeper spiritual alignment with God's will?**
* **How do you discern God's specific path for your life, especially in major decisions, beyond what seems "acceptable" or "expedient"?**
* **What does Esau's story teach us about the difference between outward conformity and genuine transformation of the heart?**

### FAQ
**Why did Esau marry Ishmael's daughter?**

Answer: Esau married Mahalath, the daughter of Ishmael, primarily as a calculated attempt to gain his parents' approval. He had previously married Canaanite women, which caused "grief of mind" to Isaac and Rebekah, as noted in [Genesis 26:34-35](/genesis/26-34-35 "Esau's Hittite Wives Displease Isaac and Rebekah"). Upon realizing their displeasure, and observing Jacob's departure to seek a wife from Rebekah's family as instructed by Isaac ([Genesis 28:1-2](/genesis/28-1-2 "Isaac's Charge to Jacob Regarding Marriage")), Esau chose Mahalath. He likely believed that marrying a descendant of Abraham, even through Ishmael's line, would be more acceptable to his parents than his previous choices, demonstrating a superficial understanding of the specific covenantal lineage.

**Is Mahalath the same person as Bashemath mentioned in Genesis 36:3?**

Answer: Yes, many biblical scholars and commentators believe that Mahalath, mentioned in [Genesis 28:9](/genesis/28-9 "Esau Marries Mahalath"), is indeed the same individual as Bashemath, mentioned in [Genesis 36:3](/genesis/36-3 "Esau's Wives Listed, Including Bashemath"). This apparent discrepancy is often attributed to the common ancient Near Eastern practice of individuals having multiple names, or it could reflect different genealogical traditions being preserved within the biblical text. The text of [Genesis 36](/genesis/36 "Esau's Descendants") provides a comprehensive list of Esau's wives and descendants, and the identification of Mahalath with Bashemath helps to reconcile the various accounts.

**What is the theological significance of Esau marrying outside the covenant line?**

Answer: Esau's consistent choice to marry outside the specific covenant line established through Isaac (first Canaanites, then Ishmael's daughter) carries significant theological weight. It underscores his lack of spiritual discernment and his devaluation of the birthright and the profound covenant promises that were to be fulfilled through Isaac's lineage. This pattern of marital choices highlights a crucial contrast with Jacob, who, despite his flaws, ultimately obeyed his father's instruction to seek a wife from Rebekah's family ([Genesis 28:1-2](/genesis/28-1-2 "Isaac's Charge to Jacob Regarding Marriage")), thereby preserving the designated lineage for God's redemptive plan. Esau's choices illustrate that while he was a descendant of Abraham, he was not the chosen heir through whom the specific promises of the covenant would be passed, emphasizing the theme of divine election and the particularity of God's redemptive purposes.

### CHRIST-CENTERED FULFILLMENT
Genesis 28:9, while detailing a seemingly peripheral marital choice, profoundly underscores the meticulous and divinely ordained nature of God's redemptive plan, ultimately pointing to Christ. Esau's decision to marry Mahalath, a descendant of Ishmael, highlights a crucial theological distinction: while Ishmael's lineage was also blessed by God ([Genesis 21:13](/genesis/21-13 "God's Promise to Ishmael")), it was not the specific covenantal line through which the promised "seed" would come. This stands in stark contrast to Jacob's obedience in seeking a wife from Rebekah's family, preserving the lineage of promise. This narrative foreshadows the ultimate precision of God's plan for salvation, revealing that the Messiah would not come through a broad, general Abrahamic descent, nor through human attempts at expediency, but through a specific, chosen lineage, as affirmed in the New Testament genealogies that trace Jesus's ancestry through [Abraham, Isaac, and Jacob](/matthew/1-1-17 "The Genealogy of Jesus Christ") ([Matthew 1:1-17](/matthew/1-1-17 "The Genealogy of Jesus Christ"); [Luke 3:23-38](/luke/3-23-38 "The Genealogy of Jesus Christ")). Esau's choice, therefore, serves as a backdrop against which God's unwavering faithfulness to His covenant promises, culminating in the singular person of Jesus Christ, the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), is powerfully illuminated. He is the ultimate fulfillment of the covenant, bringing blessing not just to one family, but to all nations ([Galatians 3:16](/galatians/3-16 "The Seed is Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 36:3

And Bashemath Ishmael's daughter, sister of Nebajoth.

Genesis 25:13

And these [are] the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

Genesis 25:17

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.

Genesis 36:13

And these [are] the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife.

Genesis 26:34

¶ And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

Genesis 36:18

And these [are] the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these [were] the dukes [that came] of Aholibamah the daughter of Anah, Esau's wife.