What number verse is Genesis 36:5 in the Bible?

Genesis 36:5 is the 1,046th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 36:5 sits at position 1,046.

Translation

King James Version

And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

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KJV (with Strong's)

And Aholibamah ^H173 bare ^H3205 Jeush ^H3274, and Jaalam ^H3281, and Korah ^H7141: these are the sons ^H1121 of Esau ^H6215, which were born ^H3205 unto him in the land ^H776 of Canaan ^H3667.

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Complete Jewish Bible

and Oholivamah bore Ye'ush, Ya'lam and Korach. These were the sons of 'Esav born to him in the land of Kena'an.

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Berean Standard Bible

and Oholibamah gave birth to Jeush, Jalam, and Korah. These were the sons of Esau, who were born to him in the land of Canaan.

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American Standard Version

and Oholibamah bare Jeush, and Jalam, and Korah: these are the sons of Esau, that were born unto him in the land of Canaan.

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World English Bible Messianic

Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan.

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Geneva Bible (1599)

Also Aholibamah bare Ieush, and Iaalam, and Korah: these are the sonnes of Esau which were borne to him in the land of Canaan.

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Young's Literal Translation

and Aholibamah hath born Jeush, and Jaalam, and Korah. These are sons of Esau, who were born to him in the land of Canaan.

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Study This Verse

SUMMARY

Genesis 36:5 meticulously records the birth of three sons—Jeush, Jaalam, and Korah—to Esau through his wife Aholibamah, explicitly noting their birth in the land of Canaan. This detail is crucial within the broader genealogical account of Esau (Edom), establishing the early presence of his burgeoning family within the promised land before their eventual and definitive relocation to the hill country of Seir, thereby laying the foundational lineage for a nation that would hold significant historical and prophetic interactions with Israel.

CONTEXT

Literary Context: Genesis chapter 36 serves as a comprehensive and detailed genealogical record of Esau, also known as Edom, and his descendants. Positioned immediately after the narratives focusing on Jacob's family, this chapter provides a parallel account, meticulously tracing Esau's wives, sons, and the chiefs that descended from him. Verse 5 specifically fits into the initial listing of Esau's children, following the general introduction of his wives and preceding the more extensive enumeration of his chieftains and kings. The precise mention of the birthplace of these sons in Canaan sets the stage for understanding the eventual separation and distinct national development of the Edomites from the Israelites, a theme that resonates throughout the Pentateuch and beyond.
Historical & Cultural Context: During the patriarchal period, genealogies were not mere lists but vital records establishing lineage, inheritance rights, tribal identity, and national origins. The mention of "the land of Canaan" as the birthplace for these sons of Esau highlights a period of shared geography between the nascent families of Jacob and Esau, both descendants of Isaac. This co-existence in Canaan, a land promised to Abraham's descendants, underscores the initial intertwined destinies of these two brothers before their eventual geographical and national divergence. The subsequent relocation of Esau to Seir, as detailed in Genesis 36:6-8, was likely driven by the practicalities of supporting two large, growing families with their extensive flocks and herds, a common reason for migration in the ancient Near East.
Key Themes: Genesis 36 contributes significantly to several overarching themes within the book of Genesis. It reinforces the theme of Divine Sovereignty in the formation of nations, demonstrating God's meticulous oversight not only of the covenant line through Jacob but also of the development of other peoples, like the Edomites. The chapter also highlights the theme of Distinction and Separation, as the detailed account of Esau's lineage and his move to Seir underscores the divinely ordained separation of the Edomites from the Israelites, despite their shared ancestry through Isaac. This distinction is crucial for understanding future biblical narratives concerning the unique role of Israel as God's covenant people and the complex relationship between the two nations, as seen in passages like Numbers 20:14-21. Furthermore, the chapter contributes to the theme of Fulfillment of Blessing, as Esau, though having forfeited his birthright, still receives the general blessing of numerous descendants, echoing the promises of fertility and multiplication given to Abraham and Isaac in Genesis 17:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

Aholibamah (Hebrew, ʼOhŏlîybâmâh', H173): From the Hebrew words for "tent" (אֹהֶל, ʼohel) and "height" (בָּמָה, bamah), meaning "tent of (the) height." Aholibamah is identified as one of Esau's wives and the mother of Jeush, Jaalam, and Korah. Her name may subtly allude to the mountainous region of Edom where her descendants would eventually settle, or perhaps indicate a significant tribal or religious background, suggesting a connection to high places often associated with worship or prominent dwelling.
bare (Hebrew, yâlad', H3205): A primitive root meaning "to bear young" or "to beget." This verb is fundamental in biblical genealogies, signifying the act of childbirth and the continuation of lineage. Its use here emphasizes the physical act of Aholibamah giving birth to these specific sons, thereby expanding Esau's family and contributing to the formation of the Edomite nation. The repetition of this root (also translated "born" later in the verse) underscores the theme of procreation and the establishment of distinct family lines.
sons (Hebrew, bên', H1121): A versatile term derived from a root meaning "to build," signifying a son as a "builder of the family name." In its widest sense, it encompasses literal and figurative relationships, including grandsons, subjects, or members of a nation. Here, it directly refers to the male offspring of Esau and Aholibamah, who are crucial for establishing the patriarchal foundation of the Edomite clans and chiefs detailed later in Genesis 36.

Verse Breakdown

"And Aholibamah bare Jeush, and Jaalam, and Korah:" This clause identifies Aholibamah, one of Esau's wives, as the mother and explicitly names her three sons: Jeush, Jaalam, and Korah. This precise naming is characteristic of biblical genealogies, ensuring the clear establishment of familial lines and the distinct branches of Esau's burgeoning family, which would eventually form the various clans and chiefs of Edom.
"these [are] the sons of Esau," This phrase serves as a clarifying statement, explicitly linking the previously named individuals (Jeush, Jaalam, Korah) directly to Esau as their father. It reinforces their place within the broader lineage of Esau, ensuring that the reader understands their direct patriarchal connection and their role in the expansion of his family.
"which were born unto him in the land of Canaan." This crucial geographical detail specifies the location of their birth. The "land of Canaan" is significant as it is the very land promised to Abraham and his descendants (including Isaac and Jacob). This indicates that Esau's family, at least initially, shared the same territory as Jacob's family, highlighting their early proximity before the eventual and divinely orchestrated separation of the two nations, with Esau's descendants settling permanently in Seir.

Literary Devices

The primary literary device at play in Genesis 36:5, and indeed throughout the chapter, is Genealogy. This meticulous listing of names and relationships serves to establish the lineage of Esau, providing a detailed historical record of the origins of the Edomite nation. The specific mention of the birthplace, "in the land of Canaan," functions as a device of Geographical Emphasis, highlighting the initial shared territory of Esau and Jacob before their eventual divergence. This geographical precision underscores the historical reality of their co-existence and sets the stage for their distinct national developments. Furthermore, the very act of recording this lineage, in parallel with Jacob's, demonstrates Contrast and Parallelism, subtly emphasizing the distinct paths and destinies of the two brothers and their descendants, even while acknowledging their shared patriarchal root.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 36:5, though a seemingly simple genealogical entry, carries profound theological and thematic weight. It underscores God's meticulous oversight of all humanity and the precise unfolding of His sovereign plan, not limited solely to the covenant line of Israel. The detailed record of Esau's descendants, born even in the promised land, demonstrates God's faithfulness to His general blessing of multiplication given to Abraham, extending even to those outside the specific covenant of election. This verse, therefore, contributes to the grand narrative of God's providential governance over all nations, setting the stage for the distinct national identities and the complex, often adversarial, relationship between Israel and Edom in subsequent biblical history.

Genesis 17:6 - God promises Abraham that he will be the father of many nations, a promise that extends beyond the covenant line to include Esau's descendants.
Deuteronomy 2:4-5 - God instructs Israel not to contend with the descendants of Esau, acknowledging that He has given Mount Seir to them as a possession.
Malachi 1:2-3 - This prophetic passage highlights God's sovereign choice and distinction between Jacob and Esau, despite their shared ancestry, revealing a deeper theological truth about election.

REFLECTION AND APPLICATION

While Genesis 36:5 is a historical record, it invites us to reflect on the broader tapestry of God's providential care and the significance of lineage and place in His unfolding plan. It reminds us that God's intricate design encompasses the origins and development of all peoples, not just those directly in the covenant line. For believers, recognizing the precise details of nations like Edom helps us appreciate the intricate connections and distinctions within biblical history, leading to a deeper understanding of later interactions, conflicts, and the ultimate purpose of God's chosen people. It encourages us to see God's hand in all of history, orchestrating events and establishing nations according to His divine will, ultimately for the glory of His name and the advancement of His redemptive purposes. The meticulous nature of biblical genealogies also underscores the value of heritage and the continuity of God's work through generations, prompting us to consider our own place within God's ongoing story.

Questions for Reflection

How does the meticulous detail of Esau's genealogy, including the birthplace of his sons, deepen your understanding of God's sovereignty over all nations?
In what ways does the initial co-existence of Esau's and Jacob's families in Canaan, followed by Esau's departure to Seir, illustrate the theme of divine distinction and separation in God's plan?
What lessons can we draw from the Bible's emphasis on historical accuracy and genealogical records for our own appreciation of God's faithfulness across generations?

FAQ

Why does the Bible include such detailed genealogies for Esau?

Answer: The detailed genealogies for Esau, like those for other nations, serve multiple crucial purposes. They establish the historical origins of peoples who will interact with Israel throughout the biblical narrative, fulfilling God's general promise of multiplication given to Abraham in Genesis 17:6. Furthermore, they highlight the distinct development of nations in relation to Israel, underscoring the unique covenant relationship God established with Jacob's descendants. These records also demonstrate the Bible's commitment to historical accuracy and provide a foundational framework for understanding the unfolding of God's redemptive plan through various lineages.

What is the significance of "born unto him in the land of Canaan"?

Answer: This phrase is highly significant because it indicates that Esau's family initially resided in the same geographical territory as Jacob's family before Esau's complete relocation to the hill country of Seir. It emphasizes the initial proximity and subsequent divergence of these two related but distinct nations, setting the stage for their future interactions and separate destinies. This detail underscores God's providential hand in guiding the geographical separation that would allow both nations to develop according to His distinct purposes.

Who was Aholibamah?

Answer: Aholibamah was one of Esau's three wives mentioned in Genesis 36, specifically identified as the mother of Jeush, Jaalam, and Korah. Her name, 'Ohŏlîybâmâh, meaning "tent of (the) height," may subtly connect to the mountainous region of Edom where her descendants would eventually settle, or refer to her tribal or religious background. She represents a significant branch of Esau's lineage, contributing to the diverse origins of the Edomite nation.

CHRIST-CENTERED FULFILLMENT

While Genesis 36:5 is a genealogical record of Esau's lineage, it indirectly points to Christ by highlighting the meticulous nature of God's sovereign plan for all humanity and, more specifically, the divinely orchestrated separation of nations. The detailed tracing of Esau's descendants, even those born in Canaan, underscores the distinct path of Jacob's lineage, through which the Messiah would ultimately come. This careful distinction in the Old Testament ultimately emphasizes the singular, chosen line through which God's redemptive promise, culminating in Jesus Christ, would be fulfilled. Christ's coming breaks down the very barriers of national and ethnic distinction that Genesis genealogies establish, as seen in Ephesians 2:14-16, where He is described as our peace who has made the two groups (Jew and Gentile) one. Moreover, the fulfillment of the promise of numerous descendants, even to Esau, foreshadows the spiritual multitude from every tribe and nation that will worship the Lamb, as envisioned in Revelation 7:9-10, demonstrating God's ultimate plan to gather all peoples into His kingdom through the redemptive work of Christ.

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Commentary on Genesis 36 verses 1–8

1 ¶ Now these are the generations of Esau, who is Edom.

2 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;

3 And Bashemath Ishmael's daughter, sister of Nebajoth.

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

5 And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

6 And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob.

7 For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle.

8 Thus dwelt Esau in mount Seir: Esau is Edom.

Observe here, 1. Concerning Esau himself, Gen 36:1. He is called Edom (and again, Gen 36:8), that name by which was perpetuated the remembrance of the foolish bargain he made, when he sold his birthright for that red, that red pottage. The very mention of that name is enough to intimate the reason why his family is turned off with such a short account. Note, If men do a wrong thing they must thank themselves, when it is, long afterwards, remembered against them to their reproach. 2. Concerning his wives, and the children they bore him in the land of Canaan. He had three wives, and, by them all, but five sons: many a one has more by one wife. God in his providence often disappoints those who take indirect courses to build up a family; yet here the promise prevailed, and Esau's family was built up. 3. Concerning his removal to mount Seir, which was the country God had given him for a possession, when he reserved Canaan for the seed of Jacob. God owns it, long afterwards: I gave to Esau mount Seir (Deu 2:5; Jos 24:4), which was the reason why the Edomites must not be disturbed in their possession. Those that have not a right by promise, such as Jacob had, to Canaan, may have a very good title by providence to their estates, such as Esau had to mount Seir. Esau had begun to settle among his wives' relations, in Seir, before Jacob came from Padan-aram, Gen 32:3. Isaac, it is likely, had sent him thither (as Abraham in his life-time had sent the sons of the concubines from Isaac his son into the east country, Gen 25:6), that Jacob might have the clearer way made for him to the possession of the promised land. During the life of Isaac, however, Esau had probably still some effects remaining in Canaan; but, after his death, he wholly withdrew to mount Seir, took with him what came to his share of his father's personal estate, and left Canaan to Jacob, not only because he had the promise of it, but because Esau perceived that if they should continue to thrive as they had begun there would not be room for both. Thus dwelt Esau in Mount Seir, Gen 36:8. Note, Whatever opposition may be made, God's word will be accomplished, and even those that have opposed it will see themselves, some time or other, under a necessity of yielding to it, and acquiescing in it. Esau had struggled for Canaan, but now he tamely retires to mount Seir; for God's counsels shall certainly stand, concerning the times before appointed, and the bounds of our habitation.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. 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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