Genesis 36:4

KJV

And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

KJV (with Strong's)

And Adah {H5711} bare {H3205} to Esau {H6215} Eliphaz {H464}; and Bashemath {H1315} bare {H3205} Reuel {H7467};

Complete Jewish Bible

'Adah bore to 'Esav Elifaz, Basmat bore Re'u'el,

Berean Standard Bible

And Adah bore Eliphaz to Esau, Basemath gave birth to Reuel,

American Standard Version

And Adah bare to Esau Eliphaz; and Basemath bare Reuel;

Commentary

### SUMMARY
Genesis 36:4 serves as a pivotal genealogical entry, meticulously recording the initial progeny of Esau, also known as Edom. This concise verse specifically names his first two sons: Eliphaz, born to his wife Adah, and Reuel, born to his wife Bashemath. It immediately follows the introduction of Esau's wives and sets the stage for the comprehensive enumeration of his descendants, thereby establishing the foundational lineage and early generations of the Edomite nation, distinct from the emerging nation of Israel.

### CONTEXT
* **Literary Context:** Genesis 36 stands as a distinct genealogical interlude within the larger Jacob narrative, serving as a "toledot" (generations) section dedicated to Esau. Following the reconciliation and subsequent separation of Jacob and Esau in [Genesis 33](/genesis/33 "Jacob and Esau Reconcile and Separate"), this chapter provides a detailed account of Esau's family, contrasting sharply with the focus on Jacob's lineage that dominates the subsequent chapters leading to the Joseph narrative. [Genesis 36:1-3](/genesis/36-1-3 "Esau's Wives") introduces Esau's three wives, and verse 4 immediately proceeds to list the first sons born to two of them, Adah and Bashemath. This structure emphasizes the rapid growth of Esau's family, paralleling the divine promise of numerous descendants, even for the non-covenantal line. The chapter continues to enumerate grandsons, chiefs, and kings, meticulously tracing the origins of the Edomite nation, providing a complete picture of Esau's posterity before the narrative shifts back to Jacob's family in [Genesis 37](/genesis/37 "Joseph's Story Begins").
* **Historical & Cultural Context:** In the ancient Near East, genealogies were far more than mere family trees; they were vital documents establishing identity, inheritance rights, land claims, and tribal affiliations. The detailed record of Esau's descendants in [Genesis 36](/genesis/36 "The Generations of Esau") reflects this cultural importance, validating the Edomite nation's existence and their claim to the land of Seir, where Esau settled ([Genesis 36:6-8](/genesis/36-6-8 "Esau Settles in Mount Seir")). The mention of multiple wives (Adah and Bashemath in this verse, plus Oholibamah in [Genesis 36:2](/genesis/36-2 "Esau's Wives")) reflects the practice of polygyny, common among patriarchs and tribal leaders in that era, often for reasons of alliance, status, or the desire for many offspring. The specific naming of sons born to different wives underscores the distinct family units within the larger patriarchal household, each contributing to the expanding lineage that would eventually form the Edomite tribal structure.
* **Key Themes:** This verse, as part of [Genesis 36](/genesis/36 "The Genealogy of Esau"), contributes to several key themes. Firstly, it highlights the **distinction of nations**, meticulously differentiating the lineage of Esau (Edom) from that of Jacob (Israel). This separation is crucial for understanding the future geopolitical landscape and the often-antagonistic relationship between these two sibling nations, as seen in later biblical accounts like [Numbers 20:14-21](/numbers/20-14-21 "Edom Refuses Passage to Israel"). Secondly, it demonstrates the **fulfillment of divine blessing**, even for the non-covenantal line. While the primary covenant promises of nationhood and land passed through Jacob, God's earlier promise to Abraham included making him the "father of many nations" ([Genesis 17:6](/genesis/17-6 "God's Promise to Abraham")). Esau's numerous progeny, beginning with Eliphaz and Reuel, illustrate a broader aspect of God's providential care and His capacity to bring forth great nations, even from those not directly chosen for the covenantal inheritance. Lastly, the meticulous **record-keeping and historical accuracy** of the biblical narrative are underscored, emphasizing the importance of lineage and historical continuity in God's unfolding plan.

### EXPOSITION AND ANALYSIS
The verse "And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;" is a straightforward genealogical statement, typical of the biblical emphasis on lineage and family records. It serves to introduce two of Esau's sons, each born from a different wife, initiating the detailed account of his descendants.

#### Key Word Analysis
* **bare (Hebrew, _yâlad'_):** This primitive root verb signifies "to bear young," "to beget," or "to bring forth." In this context, it precisely denotes the act of giving birth, emphasizing the maternal role of Adah and Bashemath in producing Esau's offspring. The repetition of this verb underscores the primary purpose of the verse: to record the birth of these foundational figures in the Edomite lineage.
* **Eliphaz (Hebrew, _ʼĔlîyphaz'_):** Derived from "El" (God) and "paz" (gold, or fine gold), this name means "God of gold" or "my God is fine gold." It suggests a connection to wealth or preciousness, or perhaps a divine attribute. This Eliphaz is a significant figure, later identified as the progenitor of the Temanites, a prominent Edomite clan, and famously appears as one of Job's three friends, Eliphaz the Temanite ([Job 2:11](/job/2-11 "Eliphaz the Temanite")).
* **Reuel (Hebrew, _Rᵉʻûwʼêl'_):** Composed of "re'u" (friend) and "El" (God), this name means "friend of God." This name, like Eliphaz, carries theological weight, reflecting a desired relationship with the divine. While this Reuel is Esau's son, the name also appears elsewhere in the Bible, notably as the father-in-law of Moses, also known as Jethro ([Exodus 2:18](/exodus/2-18 "Reuel, Moses' Father-in-Law")). This commonality highlights shared naming conventions across various ancient Near Eastern peoples.

#### Verse Breakdown
* **"And Adah bare to Esau Eliphaz;":** This clause identifies Adah as one of Esau's wives and records the birth of their son, Eliphaz. It establishes a direct parental link, initiating the specific lineage that will contribute to the Edomite nation. The phrasing is concise and factual, typical of genealogical records, focusing on the essential information of parentage and offspring.
* **"and Bashemath bare Reuel;":** This second clause parallels the first, introducing Bashemath as another of Esau's wives and documenting the birth of her son, Reuel. The conjunction "and" links these two births as simultaneous or sequential events within the early formation of Esau's family, further contributing to the foundational generations of the Edomites. This structure efficiently conveys the dual origins of Esau's immediate progeny from different maternal lines.

#### Literary Devices
The primary literary device at play in [Genesis 36:4](/genesis/36-4 "Genesis 36:4 KJV") is **Genealogy**, which is a form of **List** or **Register**. This device serves to establish lineage, validate claims, and provide historical continuity. The verse's **Conciseness** and factual presentation are characteristic of genealogical entries, prioritizing the clear transmission of names and relationships over narrative embellishment. The **Parallelism** in the phrasing ("Adah bare... Eliphaz; and Bashemath bare Reuel;") creates a rhythmic structure that efficiently conveys the information about two distinct maternal lines contributing to Esau's family. Furthermore, the use of **Nominalism** is significant, where the names themselves (Eliphaz, Reuel) often carry inherent meanings ("God of gold," "friend of God"), subtly enriching the text with theological or aspirational undertones, even within a seemingly dry list.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 36:4, while a simple genealogical record, is theologically significant as it underscores God's meticulous and sovereign ordering of all nations, not just Israel. It demonstrates that God's providential hand extends beyond the direct covenant line of Jacob, fulfilling His broader promise to Abraham to make him the "father of many nations." The detailed enumeration of Esau's descendants, beginning with Eliphaz and Reuel, highlights the divine intention for distinct peoples to emerge, each with their own history and destiny within God's overarching plan. This precision validates the historical claims and identities of various peoples mentioned in the biblical narrative, affirming the Bible's commitment to historical truth and the reality of God's engagement with all of humanity.

* [Genesis 17:6](/genesis/17-6 "God's Covenant Promise to Abraham") - God promises Abraham that he will be "exceedingly fruitful" and that "nations shall come from you, and kings shall come from you." Esau's numerous descendants, starting with Eliphaz and Reuel, demonstrate a partial fulfillment of this promise, even though the primary covenant line passed through Jacob.
* [Deuteronomy 2:5](/deuteronomy/2-5 "God Gives Mount Seir to Esau") - This verse explicitly states that God gave Mount Seir to Esau as his possession, reinforcing the divine allocation of territory to Esau's descendants, the Edomites, whose lineage begins to be detailed in Genesis 36:4.
* [Malachi 1:2-3](/malachi/1-2-3 "God's Love for Jacob, Hatred for Esau") - While God chose Jacob over Esau for the covenant, the very existence and detailed lineage of Esau's descendants, as recorded in Genesis 36, provides the historical and national context for understanding the later theological distinction and divine preference articulated by the prophet Malachi.

### REFLECTION AND APPLICATION
While a genealogical list like Genesis 36:4 might initially seem like a mere historical footnote, it serves as a profound reminder of God's sovereign plan unfolding through generations and across diverse peoples. Every individual and family, even those seemingly on the periphery of the main biblical narrative, plays a part in the larger tapestry of history and God's providence. This verse invites us to consider the intricate ways God works through various peoples and their lineages, even those who later become adversaries to His chosen people. It underscores the Bible's commitment to historical foundation, reminding us that our faith is rooted in real events and real people. For us today, it encourages a deeper appreciation for the diverse human family and God's overarching dominion, recognizing that every life has a place in His grand design, even if not directly in the Messianic line. It challenges us to look beyond immediate narrative focus and see the broader scope of God's work in the world.

#### Questions for Reflection
* **How does the meticulous detail of genealogies like Genesis 36:4 challenge or affirm your understanding of the Bible's historical reliability?**
* **In what ways does God's attention to the lineage of Esau, distinct from Jacob, demonstrate His sovereignty over all nations, not just His chosen people?**
* **What can we learn about God's character from His fulfillment of promises, even to those not directly in the covenant line, as seen in the growth of Esau's family?**

### FAQ
**Why does the Bible include such detailed genealogies like Genesis 36:4, especially for a lineage not directly leading to the Messiah?**

Answer: Genealogies in the Bible serve several crucial purposes, even for lineages not directly in the Messianic line. They establish historical accuracy and verify the fulfillment of divine promises, particularly those related to descendants and the formation of nations. In ancient societies, these records were vital for inheritance, tribal identity, and legal claims. Specifically, the genealogy of Esau's family in [Genesis 36](/genesis/36 "The Generations of Esau") delineates the origins of the Edomite nation, distinguishing them from Israel and setting the stage for future interactions—often conflicts—between the two peoples. This provides essential context for the unfolding biblical narrative, explaining the relationships and geopolitical realities encountered by Israel in later books, such as their encounter with Edom in [Numbers 20](/numbers/20 "Israel and Edom"). It also demonstrates God's broader sovereignty over all peoples, not just His chosen covenant nation.

### CHRIST-CENTERED FULFILLMENT
While the lineage of Esau, detailed in [Genesis 36:4](/genesis/36-4 "Genesis 36:4 KJV") and the subsequent verses, does not directly lead to the Messiah, its inclusion in the biblical record points to God's overarching sovereignty and meticulous plan for all humanity. The detailed account of nations, even those outside the direct covenant line of Abraham through Jacob, underscores that God is the Lord of all history and peoples. The very existence of these distinct nations, as outlined in genealogies like this, forms the broader world stage upon which God's redemptive drama unfolds. This universal scope of God's plan ultimately culminates in the coming of Christ, who is the Savior not only of Israel but of all nations, fulfilling the promise that "in your offspring all the nations of the earth shall be blessed" ([Genesis 22:18](/genesis/22-18 "All Nations Blessed Through Abraham's Offspring")). The New Testament affirms this universal reach, declaring that in Christ, "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "One in Christ Jesus")). Thus, even the seemingly peripheral genealogies in the Old Testament serve to broaden our understanding of God's vast redemptive purpose, which embraces all peoples, culminating in the inclusive salvation offered through Jesus Christ, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

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

1 Chronicles 1:35

The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.

Exodus 2:18

And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?

Job 2:11

¶ Now when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

Numbers 10:29

¶ And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.