Genesis 36:30 kjv
Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.
Genesis 36:30 nkjv
Chief Dishon, Chief Ezer, and Chief Dishan. These were the chiefs of the Horites, according to their chiefs in the land of Seir.
Genesis 36:30 niv
Dishon, Ezer and Dishan. These were the Horite chiefs, according to their divisions, in the land of Seir.
Genesis 36:30 esv
Dishon, Ezer, and Dishan; these are the chiefs of the Horites, chief by chief in the land of Seir.
Genesis 36:30 nlt
Dishon, Ezer, and Dishan. The Horite clans are named after their clan leaders, who lived in the land of Seir.
Genesis 36 30 Cross References
| Verse | Text | Reference |
|---|---|---|
| Gen 25:23 | "Two nations are in your womb..." | Prophecy of two nations from Rebekah, Edom included. |
| Gen 33:16 | "So Esau returned that day on his way to Seir." | Esau’s return to his established land in Seir/Edom. |
| Gen 36:1-8 | Details Esau's family and migration to Seir due to large possessions. | Sets context for Edom's growth and settled land. |
| Gen 36:15-19 | Initial list of "chiefs" (alluphim) from Esau's sons. | Illustrates Edom's evolving tribal leadership. |
| Gen 36:31-39 | Lists the kings who reigned in Edom before any king reigned over Israel. | Shows Edom's shift from chiefs to kingship earlier than Israel. |
| Deut 2:5 | "for I have given Mount Seir to Esau as a possession." | God's sovereign allocation of land to Esau. |
| Num 20:14-21 | Israel's request to pass through Edom and Edom's refusal. | Shows Edom as an established, distinct nation. |
| Jdg 3:8 | Cushan-Rishathaim king of Mesopotamia, oppressor of Israel for 8 years. | Context of neighboring nations having established kings. |
| 1 Sam 8:5-7 | Israel's request for a king "like all the nations." | Israel's desire for a kingly structure like surrounding nations, including Edom. |
| 1 Sam 14:47 | "Saul took the kingship over Israel... and fought against Edom." | Highlights Edom's enduring national identity under leadership. |
| 2 Sam 8:14 | "And he put garrisons in Edom; throughout all Edom he put garrisons." | David's subjugation of the consolidated nation of Edom. |
| Amos 1:11-12 | "For three transgressions of Edom, and for four, I will not revoke it..." | Divine judgment against Edom as a distinct entity. |
| Obadiah 1:1 | "The vision of Obadiah. Thus says the Lord GOD concerning Edom..." | Prophetic indictment against Edom's pride and malice towards Israel. |
| Mal 1:2-3 | "Was not Esau Jacob's brother? Yet I have loved Jacob but Esau I have hated." | God's sovereign choice between the two nations/descendants. |
| Gen 10:31-32 | Concluding statement on the descendants of Noah "according to their lands, according to their nations." | Echoes the pattern of national formation and land division. |
| Gen 46:26 | "All the persons belonging to Jacob who came into Egypt..." | Contrasts with Israel's nomadic clan stage, without a settled land. |
| 1 Chr 1:35-54 | Repeats and expands on Edomite chiefs and kings. | Confirms the historical record of Edom's rulers. |
| Ex 18:21 | Moses advised to appoint "chiefs of thousands, hundreds, fifties, and tens." | Shows various levels of "chief" leadership in a developing nation/structure. |
| Josh 13:21 | "And all the chiefs of Midian... who were princes, were slain by the sword." | Mentions "chiefs" (alluphim) among other nations' leaders. |
| Psa 22:28 | "for dominion belongs to the Lord, and he rules over the nations." | Underpins God's ultimate sovereignty over all national structures, including Edom. |
| Isa 40:15 | "Behold, the nations are like a drop from a bucket..." | Nations, even powerful ones like Edom, are insignificant before God. |
| Luke 3:23-38 | Genealogy of Jesus Christ. | Places emphasis on the detailed record-keeping of lineages for nations. |
Genesis 36 verses
Genesis 36 30 Meaning
Genesis 36:30 lists three more leaders: Dizahavan, Aliah, and Pinon, concluding the specific enumeration of Edomite chieftains derived from Esau's sons. It specifies their authority as "chiefs" (or "dukes") governing their respective "clans" (or "families") within the broader "land" of Edom, reinforcing the tribal and territorial organization of Esau's descendants before a unified kingship.
Genesis 36 30 Context
Genesis chapter 36 serves as a detailed genealogy of Esau's descendants, known as Edom. Positioned immediately after Jacob's story of returning to Canaan and before Joseph's narrative, it establishes the development of Esau's line into a significant nation. The chapter meticulously lists Esau's wives, children, and then systematically identifies the tribal "chiefs" (alluphim) and later, the "kings" who reigned in Edom. This particular verse, Genesis 36:30, marks the conclusion of the alluphim list, specifically focusing on the lineage of Esau's direct sons, highlighting their organizational structure according to their family divisions within their established territory. The chapter's placement emphasizes that God’s blessings were not exclusively on Jacob, but also extended to Esau, granting him numerous descendants and a distinct land (Mount Seir/Edom). Historically, the detailing of Edom’s chieftains and kings emphasizes their early emergence as a recognized political entity, distinct from the nascent tribes of Israel who were yet to settle into a kingship or defined national territory at this point in the narrative.
Genesis 36 30 Word analysis
- Dizahavan, Aliah, and Pinon;: These are personal names of the last three chiefs listed from Esau’s lineage. The significance of these particular names often lies in their ancient origins and connections to the Edomite cultural sphere. "Dizahavan" (דִי זָהָב) possibly links to "regions of gold," perhaps pointing to resource-rich areas within their domain or geographical features near present-day Aqaba/Eilat. "Aliah" (עַלְיָה) implies "height" or "elevation." "Pinon" (פִינוֹן) suggests "darkness" or "hiding place," perhaps related to mining regions or specific terrains. The meticulous recording of these names signifies a historically aware chronicling of ancestral lines and territorial leadership.
- these were: (אֵלֶה, ʾēlleh) This demonstrative pronoun serves as a summary marker, tying the preceding list of names together as a single category. It formally concludes this specific list of alluphim.
- the chiefs: (אַלּוּפֵי, ʾallûp̄ê) This term (singular אַלּוּף, ʾallûp̄) is exclusively used in the Hebrew Bible for Edomite leaders in Genesis 36, and occasionally for other Gentile leaders or in poetic parallelism. It's often translated as "duke" or "chieftain." Unlike "king" (מֶלֶךְ, meleḵ), which implies a unified monarchy over a nation, alluph suggests a more tribal, localized authority over clans or segments of the populace. Its root could relate to "a thousand," implying a leader over a large group or military unit. The usage here indicates an early, evolving form of political organization in Edom, distinct from the centralized monarchy seen in later verses of Gen 36 for Edom, or for Israel.
- of Edom: (אֱדוֹם, ʾĕḏōm) Refers to the nation descended from Esau. The name itself means "red," often associated with Esau's redness at birth (Gen 25:25) and the reddish terrain of their dwelling, Mount Seir. The mention here clearly identifies the domain over which these chiefs exercised their authority, a region established to the southeast of Israel.
- according to their clans: (לְמִשְׁפְּחֹתָם, ləmišpāḥōṯām) This phrase indicates the organizational structure. Mishpachot (מִשְׁפָּחֹת) refers to extended families, clans, or subdivisions within a larger tribe. This highlights that these "chiefs" governed distinct kinship groups or tribal units rather than a singular, consolidated kingdom. It emphasizes a lineage-based hierarchy and territorial distinction within the nascent nation.
- in their land: (בְּאַרְצָם, bəʾarṣām) The Hebrew word ʾereṣ (אֶרֶץ) means "land" or "territory." This confirms that these chiefs held authority over specific geographical regions within the overall territory of Edom (Mount Seir). It underscores Edom's establishment as a settled people with defined territorial claims, in contrast to the wandering period of the Israelites. This phrase confirms the settled, albeit fragmented, nature of Edomite governance.
Genesis 36 30 Bonus section
The seemingly dischronological placement of the "kings" of Edom (Gen 36:31-39) before many of the "chiefs" (Gen 36:15-19, 36:20-29, 36:30) in chapter 36 has been a subject of scholarly discussion. Some suggest that the "kings" refer to an earlier period or distinct line, possibly reflecting a different source, while the "chiefs" (alluphim) represent localized, family-based leaders contemporary to, or emerging from, those earlier stages of national development. Alternatively, the "kings" might refer to a consolidated Edomite monarchy, which arose after these clan-based chieftains, with the chapter simply listing genealogies and forms of rule in a thematic rather than strictly chronological order to demonstrate the complete development of Edom. The mention of Edom having "kings... before any king reigned over Israel" (Gen 36:31) highlights their early adoption of centralized monarchy, often interpreted as an implicit challenge or contrast to Israel's delayed monarchy.
Genesis 36 30 Commentary
Genesis 36:30 acts as a concluding summary for a specific segment of Edomite chieftains derived from Esau's sons, providing closure to this list of leadership figures. The verse emphasizes the tribal and familial structure of Edom through the unique term "chiefs" (alluphim) in conjunction with "clans." This distinction from "kings" suggests an earlier stage of national formation or a concurrent system of regional authorities. The detail provided about Edom's rulers and their distinct territorial basis ("in their land") underlines a theological point: God's providence extends to all nations, even those outside the direct Abrahamic covenant, ensuring their development and land. It also implicitly highlights Edom's independent development as a formidable, organized entity with established leadership, setting a backdrop for future interactions, both kin-like and adversarial, with the developing nation of Israel.