Genesis 36:2

KJV

Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

KJV (with Strong's)

Esau {H6215} took {H3947} his wives {H802} of the daughters {H1323} of Canaan {H3667}; Adah {H5711} the daughter {H1323} of Elon {H356} the Hittite {H2850}, and Aholibamah {H173} the daughter {H1323} of Anah {H6034} the daughter {H1323} of Zibeon {H6649} the Hivite {H2340};

Complete Jewish Bible

'Esav chose Kena'ani women as his wives: 'Adah the daughter of Eilon the Hitti; Oholivamah the daughter of 'Anah the daughter of Tziv'on the Hivi;

Berean Standard Bible

Esau took his wives from the daughters of Canaan: Adah daughter of Elon the Hittite, Oholibamah daughter of Anah and granddaughter of Zibeon the Hivite,

American Standard Version

Esau took his wives of the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite,

Commentary

### SUMMARY
Genesis 36:2 initiates the detailed genealogy of Esau, identifying two of his principal wives: Adah, a Hittite, and Aholibamah, a Hivite. This verse is pivotal in establishing the foundational lineage and cultural identity of the Edomites, a people distinct from and often in opposition to the descendants of Jacob. It underscores Esau's consistent pattern of marital choices, which significantly shaped the character and destiny of his posterity, contrasting sharply with the covenantal path pursued by Abraham, Isaac, and Jacob.

### CONTEXT
* **Literary Context:** Genesis 36 serves as a significant genealogical interlude, often referred to as a "toledot" (generations) section, specifically "the generations of Esau" [Genesis 36:1](/genesis/36-1 "The Generations of Esau"). This chapter provides a comprehensive account of Esau's descendants, establishing the origins of the nation of Edom before the narrative returns to the detailed history of Jacob's family in [Genesis 37](/genesis/37 "Joseph's Dreams and His Brothers' Envy"). Verse 2, in particular, reiterates and expands upon Esau's marital choices previously mentioned in [Genesis 26:34-35](/genesis/26-34-35 "Esau's Marriages and His Parents' Grief"), where his earlier marriages to "daughters of Heth" (Hittites) were explicitly stated to have caused "grief of mind unto Isaac and to Rebekah." The repetition here, with additional detail, underscores the lasting significance of these unions in shaping Esau's lineage and its divergence from the covenant line.
* **Historical & Cultural Context:** Esau's marriages to "daughters of Canaan" — specifically Adah the Hittite and Aholibamah the Hivite — place his family firmly within the indigenous cultural landscape of the land that God promised to Abraham's descendants. The Hittites (from Heth, son of Canaan) and Hivites were prominent Canaanite tribes inhabiting the region during the patriarchal period. These groups were known for their polytheistic religions, idolatrous practices, and distinct social customs, which stood in stark contrast to the nascent monotheistic worship of Yahweh practiced by Abraham's family. In the ancient Near East, marriage was not merely a personal affair but a strategic alliance that cemented social, economic, and religious ties. Esau's choices, therefore, represented a profound cultural and spiritual integration with the very peoples whom God would later command Israel to dispossess, highlighting his disregard for the spiritual purity of his family line.
* **Key Themes:** This verse contributes to several overarching themes in Genesis. Primarily, it highlights the theme of **covenant fidelity versus worldly compromise**. While Abraham and Isaac diligently sought wives from their own kindred to preserve the spiritual integrity of the covenant line (as seen in [Genesis 24](/genesis/24 "Abraham Sends for a Wife for Isaac") and [Genesis 28:1-2](/genesis/28-1-2 "Isaac Blesses Jacob and Sends Him to Laban")), Esau consistently chose partners from the local, idolatrous Canaanite population, prioritizing immediate gratification over spiritual alignment. This choice sets the stage for the **divergent destinies of two nations**, Israel and Edom, whose future relationship would often be marked by conflict. The verse also subtly introduces the theme of **consequences of choices**, demonstrating how individual decisions, particularly in foundational areas like marriage, can have profound and lasting impacts on future generations and their relationship to God's redemptive plan.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **took (Hebrew, _lâqach'_):** H3947, a primitive root meaning "to take (in the widest variety of applications); accept, bring, buy, carry away, drawn, fetch, get, infold, [idiom] many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win." In this context, "took" signifies Esau's active and deliberate choice in acquiring his wives. It emphasizes his agency in forming these unions, which were contrary to the patriarchal practice of seeking wives from within the family's spiritual heritage, thus highlighting his personal responsibility for these decisions.
* **wives (Hebrew, _ʼishshâh'_):** H802, feminine of אִישׁ or אֱנוֹשׁ, meaning "a woman; wife." This term simply denotes the women Esau married. However, within the narrative of Genesis, the identity and origin of wives are profoundly significant, particularly for the covenant lineage. The fact that these "wives" were "daughters of Canaan" immediately flags them as outside the covenant community, setting them apart from the wives of Abraham, Isaac, and Jacob, who were chosen to maintain spiritual and familial purity.
* **Canaan (Hebrew, _Kᵉnaʻan'_):** H3667, from כָּנַע, meaning "humiliated; Kenaan, a son a Ham; also the country inhabited by him; Canaan, merchant, traffick." This term is crucial as it identifies the geographical and cultural origin of Esau's wives. The "daughters of Canaan" were descendants of Ham through Canaan, and their land was specifically designated by God as the inheritance for Abraham's seed. Marrying from this group represented an integration with the very people Israel would later be commanded to dispossess and avoid intermarrying with, thus underscoring Esau's disregard for the divine plan and the spiritual implications of his choices.

#### Verse Breakdown
* **"Esau took his wives of the daughters of Canaan;":** This opening clause immediately establishes the central theme of the verse: Esau's marital choices. The phrase "daughters of Canaan" is a concise yet loaded descriptor, indicating that Esau chose wives from the indigenous, non-covenantal peoples inhabiting the promised land. This choice stands in stark contrast to the patriarchal tradition of endogamy (marrying within one's own kin) to preserve spiritual purity and the covenant line, as exemplified by Abraham's directive for Isaac [Genesis 24:3-4](/genesis/24-3-4 "Abraham's Oath for Isaac's Wife") and Isaac's instruction to Jacob [Genesis 28:1-2](/genesis/28-1-2 "Isaac Blesses Jacob and Sends Him to Laban").
* **"Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;":** This part of the verse provides specific genealogical details for two of Esau's wives. Adah is identified as the daughter of Elon the Hittite, and Aholibamah as the daughter of Anah, who was herself the daughter of Zibeon the Hivite. The explicit naming of their fathers and tribal affiliations (Hittite, Hivite) further emphasizes their Canaanite origin. This detailed naming serves to solidify the genealogical foundation of the Edomite nation, linking them directly to these specific Canaanite groups and highlighting the mixed, non-covenantal heritage of Esau's descendants. The mention of "daughter of Anah the daughter of Zibeon" for Aholibamah provides a maternal lineage, which is less common in patriarchal genealogies but here serves to underscore her deep roots within the Hivite community.

#### Literary Devices
The verse employs several significant literary devices. **Repetition** is evident in the recurring theme of Esau's marriages to Canaanite women, building upon earlier mentions in Genesis and reinforcing the narrative's emphasis on this particular aspect of his life. The detailed naming of the wives and their specific tribal affiliations (Hittite, Hivite) serves as a form of **Exposition** or **Elaboration**, providing concrete details that solidify the genealogical record and underscore the foreign origin of Esau's lineage. Furthermore, the verse functions as **Foreshadowing**, subtly hinting at the future adversarial relationship between the Edomites (descendants of Esau) and the Israelites (descendants of Jacob). Esau's choices, rooted in cultural assimilation rather than covenantal distinctiveness, lay the groundwork for a nation whose identity would be fundamentally opposed to that of God's chosen people. This also creates a **Contrast** with Jacob's obedience to parental instruction regarding marriage, highlighting the divergent paths of the two brothers and their respective descendants.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 36:2, though a seemingly simple genealogical entry, carries profound theological weight by detailing Esau's marital choices. These choices highlight a consistent pattern in Esau's life: a prioritization of immediate gratification and cultural assimilation over covenantal obedience and spiritual distinctiveness. Unlike the patriarchs who diligently sought wives from their own kindred to preserve the purity of the promised lineage, Esau repeatedly chose "daughters of Canaan," thereby intertwining his destiny and that of his descendants with the very peoples God intended to dispossess. This decision not only brought "grief of mind" to his parents but also fundamentally shaped the identity of the Edomite nation, establishing a distinct cultural and spiritual heritage that would often stand in opposition to Israel, the people of God's covenant. The verse thus underscores the enduring biblical principle that foundational life choices, particularly in marriage, have far-reaching spiritual and generational consequences, impacting one's relationship with God's redemptive plan.

* [Genesis 26:34-35](/genesis/26-34-35 "Esau's Marriages and His Parents' Grief")
* [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Prohibition Against Intermarriage with Canaanites")
* [Malachi 1:2-3](/malachi/1-2-3 "God's Love for Jacob and Hatred for Esau")

### REFLECTION AND APPLICATION
Genesis 36:2, while a concise genealogical record, serves as a powerful reminder of the enduring impact of personal choices, particularly in foundational life decisions such as marriage. Esau's repeated choice to marry outside the covenant community, prioritizing personal desire over spiritual alignment, offers a timeless lesson for believers today. It underscores the profound importance of seeking a spouse who shares one's deepest spiritual convictions and commitment to God's purposes. Such decisions profoundly influence not only individuals but also the spiritual trajectory of future generations and their relationship with the Lord. Aligning one's life choices with divine wisdom and the spiritual heritage of faith, rather than solely immediate gratification or cultural convenience, is crucial for maintaining a clear spiritual path and preventing future complications. This verse calls us to consider the long-term implications of our choices, recognizing that faithfulness in seemingly personal matters can have far-reaching effects on our spiritual legacy and the advancement of God's kingdom.

#### Questions for Reflection
* **How do my foundational life choices, particularly in relationships, reflect my commitment to God's covenant and spiritual principles?**
* **In what ways might I be tempted to prioritize immediate gratification or cultural norms over God's wisdom in my decisions?**
* **What steps can I take to ensure that my choices contribute to a legacy of faith for future generations, rather than spiritual compromise?**

### FAQ
**Why does Genesis 36:2 provide such specific details about Esau's wives, including their tribal affiliations?**

Answer: Genesis 36:2 provides these specific details to meticulously establish the genealogical and cultural origins of the Edomite nation. While Esau's earlier marriages are briefly mentioned in [Genesis 26:34-35](/genesis/26-34-35 "Esau's Marriages and His Parents' Grief"), this verse within the "generations of Esau" [Genesis 36:1](/genesis/36-1 "The Generations of Esau") offers a comprehensive and formal record. The explicit naming of Adah the Hittite and Aholibamah the Hivite emphasizes their Canaanite heritage, which was crucial for understanding the distinct identity of the Edomites. This detail highlights that Esau's descendants would be inextricably linked to the indigenous peoples of the land, contrasting sharply with the covenant line of Jacob, whose descendants were to remain distinct and separated from these idolatrous nations.

**What was the spiritual significance of Esau marrying Canaanite women, given the later prohibitions in the Law?**

Answer: Esau's choice to marry "daughters of Canaan" was profoundly significant because it demonstrated a disregard for the covenantal practices and spiritual purity that characterized his family's lineage. The patriarchs, particularly Abraham and Isaac, had gone to great lengths to ensure their sons married within their own kindred to preserve the spiritual integrity of the promised seed, avoiding the idolatrous practices of the Canaanites. Esau's decision to integrate with these peoples, who were explicitly marked for judgment and separation from God's chosen people, foreshadowed the later Mosaic Law's prohibitions against intermarriage with Canaanite nations [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Prohibition Against Intermarriage with Canaanites"). Spiritually, it signified Esau's divergence from the path of faith and his preference for worldly alliances over covenant fidelity, contributing to the distinct, often adversarial, identity of the nation of Edom in contrast to Israel, the people of God's covenant.

### CHRIST-CENTERED FULFILLMENT
Esau's choices in Genesis 36:2, marked by a preference for worldly alliances and a disregard for covenantal purity, underscore humanity's inherent tendency to deviate from God's intended path. His decision to marry "daughters of Canaan" led to a lineage outside the direct line of the covenant promise, highlighting the spiritual compromises that can arise from prioritizing immediate gratification over divine guidance. This narrative ultimately points to the profound need for a divine intervention that transcends human failure and worldly entanglements. Christ, as the ultimate Son of Abraham and Isaac, fulfills the true covenant lineage, not through physical descent or worldly choices, but through His perfect obedience and redemptive work. He establishes a new, spiritual family—the Church—whose identity is rooted not in earthly origins or mixed alliances, but in His atoning sacrifice and the power of the Holy Spirit. Through Christ, all who believe, regardless of their earthly lineage, are brought into the true inheritance of God's promises, becoming part of a new creation where the divisions and spiritual compromises exemplified by Esau's choices are overcome by the unity and purity found in Him [Galatians 3:28-29](/galatians/3-28-29 "No Jew or Gentile, Slave or Free, Male or Female in Christ") and [Ephesians 2:19-22](/ephesians/2-19-22 "No Longer Strangers and Aliens"). He is the one who perfectly embodies covenant fidelity, providing the way for all to be reconciled to God and inherit the blessings of Abraham through faith in Him [Romans 8:17](/romans/8-17 "Heirs with 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 36:25

And the children of Anah [were] these; Dishon, and Aholibamah the daughter of Anah.

Genesis 28:9

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.

Genesis 27:46

And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these [which are] of the daughters of the land, what good shall my life do me?

Genesis 9:25

And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren.

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 26:35

Which were a grief of mind unto Isaac and to Rebekah.