What number verse is Genesis 36:38 in the Bible?

Genesis 36:38 is the 1,079th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 36:38 sits at position 1,079.

36:3736:37

Genesis 36:38

Q: What is the significance of the name "Baalhanan"?

The name "Baalhanan" (Hebrew: *Baʻal Chânân*) means "Baal is gracious" or "Baal has shown favor." This name is highly significant because it reveals the prevalent religious practices of the Edomites, indicating their worship of Baal, a prominent Canaanite deity associated with fertility and storms. This stands in stark contrast to the emerging monotheistic worship of Yahweh by the descendants of Jacob (Israel), highlighting the pagan influences present in Edomite culture and the distinct spiritual paths of the two brother nations. It underscores the spiritual divergence that would characterize the relationship between Edom and Israel throughout their history.

36:3936:39

Translation

King James Version

And Saul died, and Baalhanan the son of Achbor reigned in his stead.

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KJV (with Strong's)

And Saul ^H7586 died ^H4191, and Baalhanan ^H1177 the son ^H1121 of Achbor ^H5907 reigned ^H4427 in his stead.

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Complete Jewish Bible

When Sha'ul died, Ba'al-Chanan the son of 'Akhbor reigned in his place.

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Berean Standard Bible

When Shaul died, Baal-hanan son of Achbor reigned in his place.

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American Standard Version

And Shaul died, and Baal-hanan the son of Achbor reigned in his stead.

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World English Bible Messianic

Shaul died, and Baal Hanan, the son of Achbor reigned in his place.

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Geneva Bible (1599)

When Shaul dyed, Baal-hanan the sonne of Achbor reigned in his steade.

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Young's Literal Translation

and Saul dieth, and reign in his stead doth Baal-hanan son of Achbor;

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In the KJVVerse 1,079 of 31,102

Study This Verse

SUMMARY

Genesis 36:38 meticulously chronicles a specific moment in the succession of Edomite kings, stating, "And Saul died, and Baalhanan the son of Achbor reigned in his stead." This brief but significant verse is embedded within a comprehensive genealogical record of Esau's descendants, serving to document the independent establishment and structured governance of the Edomite kingdom long before the rise of the Israelite monarchy, thereby underscoring the biblical narrative's commitment to thorough historical and genealogical documentation.

CONTEXT

Literary Context: Genesis chapter 36 is an extensive and detailed genealogical register of Esau, also known as Edom, the twin brother of Jacob. This chapter meticulously traces Esau's lineage through his wives, sons, and grandsons, before shifting focus to a specific list of the chiefs and kings who reigned in the land of Edom. The verses immediately preceding Genesis 36:38 (Genesis 36:31-37) enumerate a series of Edomite kings who reigned "before there reigned any king over the children of Israel" (Genesis 36:31). Genesis 36:38 specifically records the death of one such king, Saul of Rehoboth (Genesis 36:37), and the immediate succession of Baalhanan, son of Achbor. This precise recording of regnal changes highlights the established political structure within Edom.
Historical & Cultural Context: The Edomites were descendants of Esau, and their territory lay to the southeast of the Dead Sea, characterized by rugged, mountainous terrain. By the time of this biblical record, possibly compiled or finalized during the monarchical period of Israel, Edom had evidently developed a sophisticated societal structure, including a system of kingship, long before Israel consolidated into a unified monarchy. This pre-Israelite kingship in Edom is a crucial historical detail, demonstrating that the concept of centralized royal authority was not unique to Israel but was a common feature among ancient Near Eastern peoples. The names of these kings, such as "Baalhanan," also provide cultural insights into their religious practices, often involving the worship of deities like Baal, prevalent in Canaanite and surrounding cultures.
Key Themes: Genesis 36:38 contributes to several overarching themes within Genesis and the broader Pentateuch. Firstly, it underscores the theme of Divine Sovereignty over all nations, not just Israel. God's meticulous record of Edomite kings demonstrates His comprehensive knowledge and oversight of all human history and governance, even among those outside the direct covenant line. Secondly, it highlights the Fulfillment of Prophecy, particularly the promise given to Rebekah that two nations would come from her womb, and "the one people shall be stronger than the other people; and the elder shall serve the younger" (Genesis 25:23). The distinct establishment of Edom as a kingdom, separate from and prior to Israel's, illustrates this separation and the unfolding of their respective destinies. Lastly, the detailed genealogies, including this verse, reinforce the Historical Reliability and Veracity of Scripture, demonstrating the Bible's commitment to accurate historical documentation, even for nations adjacent to the covenant people.

EXPOSITION AND ANALYSIS

Genesis 36:38 succinctly states, "And Saul died, and Baalhanan the son of Achbor reigned in his stead." This verse serves as a direct, factual record of royal succession within the Edomite kingdom.

Key Word Analysis

died (Hebrew, mûwth', H4191): This primitive root signifies "to die" literally or figuratively, or causatively, "to kill." In this context, it denotes the physical cessation of life for King Saul, marking the end of his reign. The simple declaration of death is a common biblical trope for indicating the end of an era or a person's role, paving the way for a successor.
Baalhanan (Hebrew, Baʻal_ _Chânân', H1177): Derived from "Baal" (lord, owner) and "hanan" (to be gracious), this name means "possessor of grace" or "Baal has shown favor." The inclusion of "Baal" in the name is highly significant, indicating the pervasive influence of Canaanite polytheistic worship among the Edomites. Unlike the descendants of Jacob who were called to worship Yahweh, the one true God, the Edomites clearly worshipped Baal, a prominent storm and fertility deity in the ancient Near East. This name provides a stark spiritual contrast between the two brother nations.
reigned (Hebrew, mâlak', H4427): This primitive root means "to reign," or inceptively, "to ascend the throne." It signifies the formal assumption of royal authority and governance. The use of this term confirms that Baalhanan was not merely a tribal chief but held the established position of a king within a structured monarchy, indicating a developed political system in Edom.

Verse Breakdown

"And Saul died": This clause directly and simply states the demise of the preceding Edomite king, Saul. In ancient Near Eastern monarchies, the death of a ruler was a pivotal event, often marking a period of potential instability or a clear transition of power. The brevity here is characteristic of genealogical and regnal lists, focusing on the fact of succession rather than the circumstances of death.
"and Baalhanan the son of Achbor reigned in his stead": This clause immediately identifies the successor to the throne. "Baalhanan the son of Achbor" is a full patronymic, clearly identifying the new king and his lineage, which was crucial for legitimacy in ancient societies. The phrase "reigned in his stead" explicitly confirms the transfer of royal authority, indicating a recognized system of succession within the Edomite kingdom. This highlights the continuity of governance despite the change in leadership.

Literary Devices

The primary literary device employed in Genesis 36:38 is Conciseness or Brevity. The verse is remarkably succinct, providing only the essential information: the death of one king and the succession of another. This brevity is characteristic of genealogical lists and regnal records throughout the Bible, where the focus is on documenting historical facts rather than elaborate narratives. This serves to maintain the rapid pace of the genealogical account while still conveying critical information about the political structure of Edom. Another subtle device is Juxtaposition, as the verse implicitly contrasts the end of one reign with the beginning of another, highlighting the continuous flow of power. Furthermore, the very act of listing these kings, including one with a pagan name like "Baalhanan," serves as Historical Documentation, emphasizing the Bible's role as a reliable record of both covenant and non-covenant peoples.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 36:38, though a simple statement of royal succession, carries significant theological weight. It demonstrates God's meticulous oversight of all human history, extending His sovereign authority not only over His chosen people, Israel, but also over the nations surrounding them. The detailed recording of Edomite kings, their reigns, and their transitions of power, even before Israel had its own monarchy, underscores the principle that God is the ultimate orchestrator of all kingdoms and rulers. This precise historical documentation serves to validate the broader biblical narrative, affirming its reliability as a record of divine interaction with humanity.

Genesis 25:23: This verse directly relates to the prophecy given to Rebekah concerning her twin sons, Esau and Jacob, stating that "two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." The establishment of the Edomite monarchy, as detailed in Genesis 36, is a direct fulfillment of this prophecy, showing Esau's descendants forming a distinct and established nation.
Psalm 22:28: "For the kingdom is the Lord's: and he is the governor among the nations." This psalm affirms God's universal sovereignty, a truth subtly reinforced by the detailed account of Edomite kings in Genesis 36. God's knowledge and record of these foreign rulers underscore His ultimate dominion over all earthly powers.
Daniel 2:21: "And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding." Daniel's declaration powerfully articulates the theological truth that God is sovereign over the rise and fall of all kings and kingdoms, a principle exemplified by the succession recorded in Genesis 36:38.

REFLECTION AND APPLICATION

While seemingly a dry genealogical entry, Genesis 36:38 offers profound insights into God's overarching plan and the nature of history. It reminds us that God's sovereignty extends to all peoples and nations, orchestrating events even among those not in direct covenant relationship with Him. The meticulous record-keeping underscores the importance of understanding history and lineage, validating the biblical narrative and providing essential context for God's unfolding purposes. Furthermore, it serves as a testament to God's faithfulness, as the establishment of Edomite kings fulfills ancient prophecies, demonstrating His word is always true and His plans are always accomplished. For believers today, this verse invites us to trust in God's sovereign hand over all global affairs, even when human events seem chaotic or beyond our comprehension. It encourages us to recognize that every nation, every leader, and every historical moment is ultimately under His control, working towards His ultimate purposes.

Questions for Reflection

How does the detailed recording of Edomite kings, a non-covenant nation, deepen your understanding of God's universal sovereignty?
What does the fulfillment of the prophecy concerning Esau's descendants (Genesis 25:23) teach us about the reliability of God's Word?
In what ways can recognizing God's control over all nations, as seen in this verse, impact our prayers and perspectives on current global events?

FAQ

Who was this Saul, and how is he different from King Saul of Israel?

Answer: The Saul mentioned in Genesis 36:38 is an Edomite king, specifically identified in Genesis 36:37 as "Saul of Rehoboth by the river." He is distinct from the more famous Israelite King Saul, who reigned centuries later as the first king of Israel, as recorded in the book of 1 Samuel. The Bible clarifies this distinction by stating that these Edomite kings reigned "before there reigned any king over the children of Israel" (Genesis 36:31), emphasizing that the Edomite monarchy predated Israel's.

What is the significance of the name "Baalhanan"?

Answer: The name "Baalhanan" (Hebrew: Baʻal Chânân) means "Baal is gracious" or "Baal has shown favor." This name is highly significant because it reveals the prevalent religious practices of the Edomites, indicating their worship of Baal, a prominent Canaanite deity associated with fertility and storms. This stands in stark contrast to the emerging monotheistic worship of Yahweh by the descendants of Jacob (Israel), highlighting the pagan influences present in Edomite culture and the distinct spiritual paths of the two brother nations. It underscores the spiritual divergence that would characterize the relationship between Edom and Israel throughout their history.

CHRIST-CENTERED FULFILLMENT

While Genesis 36:38 primarily details the succession of Edomite kings, its inclusion within the broader biblical narrative ultimately points to Christ's universal and eternal kingship. The meticulous recording of earthly kings, even among non-covenant peoples like Edom, underscores God's sovereign control over all human history and the rise and fall of every kingdom. This divine oversight culminates in the reign of Christ, the promised King from the lineage of Jacob (Israel), whose kingdom transcends all national boundaries. Unlike the temporary reigns of Edomite kings, Christ's reign is eternal and encompasses all peoples, fulfilling the promise to Abraham that "in your seed all the nations of the earth shall be blessed" (Genesis 22:18). The earthly kings of Edom, like all human rulers, serve as a historical backdrop against which the glorious, everlasting, and universal reign of the "King of kings, and Lord of lords" (Revelation 19:16) is revealed. His kingdom is not of this world (John 18:36), yet it will ultimately encompass all earthly authority, as "every knee should bow, of things in heaven, and things in earth, and things under the earth" to Jesus Christ (Philippians 2:10).

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Commentary on Genesis 36 verses 31–43

31 ¶ And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

34 And Jobab died, and Husham of the land of Temani reigned in his stead.

35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

36 And Hadad died, and Samlah of Masrekah reigned in his stead.

37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead.

38 And Saul died, and Baalhanan the son of Achbor reigned in his stead.

39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

40 And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

41 Duke Aholibamah, duke Elah, duke Pinon,

42 Duke Kenaz, duke Teman, duke Mibzar,

43 Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

By degrees, it seems, the Edomites wormed out the Horites, obtained full possession of the country, and had a government of their own. 1. They were ruled by kings, who governed the whole country, and seem to have come to the throne by election, and not by lineal descent; so bishop Patrick observes. These kings reigned in Edom before there reigned any king over the children of Israel, that is, before Moses's time, for he was king in Jeshurun, Gen 36:3. God had lately promised Jacob that kings should come out of his loins (Gen 35:11), yet Esau's blood becomes royal long before any of Jacob's did. Note, In external prosperity and honour, the children of the covenant are often cast behind, and those that are out of covenant get the start. The triumphing of the wicked may be quick, but it is short; soon ripe, and as soon rotten: but the products of the promise, though they are slow, are sure and lasting; at the end it shall speak, and not lie. We may suppose it was a great 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. 2. They were afterwards governed by dukes, again here named, who, I suppose, ruled all at the same time in several places in the country. Either they set up this form of government in conformity to the Horites, who had used it (Gen 36:29), or God's providence reduced them to it, as some conjecture, to correct them for their unkindness to Israel, in refusing them a passage though their country, Num 20:18. Note, When power is abused, it is just with God to weaken it, by turning it into divers channels. For the transgression of a land, many are the princes thereof. Sin brought Edom from kings to dukes, from crowns to coronets. We read of the dukes of Edom (Exo 15:15), yet, long afterwards, of their kings again. 3. Mount Seir is called the land of their possession, Gen 36:43. While the Israelites dwelt in the house of bondage, and their Canaan was only the land of promise, the Edomites dwelt in their own habitations, and Seir was in their possession. Note, The children of this world have their all in hand, and nothing in hope (Luk 16:25); while the children of God have their all in hope, and next to nothing in hand. But, all things considered, it is better to have Canaan in promise than mount Seir in possession.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–43. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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