Genesis 36:40 kjv

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,

Genesis 36:40 nkjv

And these were the names of the chiefs of Esau, according to their families and their places, by their names: Chief Timnah, Chief Alvah, Chief Jetheth,

Genesis 36:40 niv

These were the chiefs descended from Esau, by name, according to their clans and regions: Timna, Alvah, Jetheth,

Genesis 36:40 esv

These are the names of the chiefs of Esau, according to their clans and their dwelling places, by their names: the chiefs Timna, Alvah, Jetheth,

Genesis 36:40 nlt

These are the names of the leaders of the clans descended from Esau, who lived in the places named for them: Timna, Alvah, Jetheth,

Genesis 36 verses

Genesis 36 40 Meaning

This verse continues the comprehensive genealogy of Esau's descendants, specifically listing several chieftains ('alluphim) who presided over different segments of the Edomite people. It emphasizes that these leaders were organized "according to their families" and "according to their places," underscoring the structured tribal and territorial nature of early Edomite society. The mention of "Chief Timnah, Chief Alvah, Chief Jetheth" initiates the final enumeration of these tribal leaders, demonstrating the well-established governance and geographical spread of Esau's progeny before the Israelite monarchy was formed.

Genesis 36 40 Context

Genesis chapter 36 is known as the "generations of Esau," providing a detailed account of his descendants, wives, and the territories they inhabited. This chapter stands in direct contrast and comparison to the "generations of Jacob" which immediately follow in Genesis 37, highlighting the narrative's focus on two distinct lineages and their divinely ordained paths. Within chapter 36, the text first lists Esau's immediate offspring (Gen 36:1-8), then transitions to an enumeration of the chieftains (Gen 36:15-19) and kings (Gen 36:31-39) who ruled in Edom. Verse 40 marks a further, detailed list of these tribal 'chiefs' (alluphim), emphasizing the extensive and well-established societal structure of the Edomites, a people already formed into an organized society with hierarchical leadership based on family clans and geographical regions, long before the nation of Israel solidified. Historically, this account sets the foundation for understanding Edom as Israel's primary kin-enemy, acknowledging their legitimate existence as a distinct people with a claim to their land, while maintaining the theological distinction of God's covenant with Jacob.

Genesis 36 40 Word analysis

• These are the names: Hebrew `'elleh shemoth` (אֵלֶּה שְׁמוֹת). This is a standard biblical formula for introducing genealogies, registers, or lists. Its recurrence (e.g., Exod 1:1) signals a significant, official enumeration, emphasizing the individuals and their recorded identities.
• of the chiefs: Hebrew `'alluphim` (אַלּוּפִים), plural of `'alluph` (אַלּוּף). This term is distinctive to Edom in Genesis 36 and 1 Chronicles 1. While it can also mean 'friend' or 'tamed,' in this context, it unequivocally signifies 'tribal chief' or 'clan leader.' Unlike `melek` (king) used earlier in the chapter for rulers of all Edom, `'alluph` likely denotes more decentralized, clan-based authority, possibly indicating a system of tribal duchies or leaders of sub-regions within Edom. This specific title for Edomite leaders might differentiate their organizational structure or historical phase from kingships common elsewhere.
• of Esau: Hebrew `'Esaw` (עֵשָׂו). Jacob's twin brother and the patriarch from whom the Edomites descended. His name, meaning 'hairy' or 'complete,' is integral to understanding his physical and character distinction from Jacob.
• according to their families: Hebrew `lemishpechotam` (לְמִשְׁפְּחֹתָם). Emphasizes that the organizational basis of these chieftains' authority was kinship and tribal lineage. "Family" or "clan" (`mishpachah`) was the foundational social and political unit in ancient Near Eastern societies, where allegiance and power derived from blood ties.
• according to their places: Hebrew `limqomotham` (לִמְקוֹמֹתָם). Hebrew `maqom` means 'place' or 'location.' This indicates a geographical dimension to their leadership. The chieftains' authority was linked to specific territories or regions within Edom, highlighting the consolidation of territorial claims by Esau's descendants.
• by their names: Hebrew `bishmotham` (בִּשְׁמוֹתָם). This repetition with "these are the names" reinforces the precision and official nature of the list. It underscores that these were recognized and individually identified leaders, not just a collective mass, showcasing a detailed understanding of Edomite societal structure.
• Chief Timnah: Hebrew `'Alluph Timna'` (אַלּוּף תִּמְנָע). Timnah is also identified earlier as a concubine of Eliphaz, Esau's son, and mother of Amalek (Gen 36:12). This repetition of names for both persons and places or offices is common in ancient genealogies, possibly signifying eponymous founders of clans or geographical areas, or simply a common tribal name indicating familial interconnections.
• Chief Alvah: Hebrew `'Alluph 'Alvah` (אַלּוּף עַלְוָה). One of the chieftains of Edom listed. No additional information regarding this specific individual or clan leader is provided elsewhere in the Bible beyond this list.
• Chief Jetheth: Hebrew `'Alluph Yethet` (אַלּוּף יֶתֵת). Another Edomite chieftain. Like Alvah, there are no further biblical details about this person, which underscores the primary purpose of the list: documenting the established hierarchy of Edom rather than individual biographical detail.

• "These are the names of the chiefs of Esau... by their names": This phrase functions as a comprehensive summary of Esau's descendants' organized social structure. The formal, repetitive phrasing ensures a meticulous record, establishing the genealogical and political groundwork for the Edomite nation, often viewed through the lens of their later interactions with Israel. This formula underscores the narrator's deliberate choice to authenticate Esau's powerful, earthly lineage.
• "according to their families, according to their places": This dual classification illustrates the fundamental components of early national organization in the ancient world: social structure (kinship/clan) and political geography (territorial dominion). It reveals that the Edomite chieftains' authority was deeply rooted in both their tribal affiliations and specific land ownership or control, representing a well-developed, decentralized system. This detail provides insights into the nature of land inheritance and leadership in ancient societies.

Genesis 36 40 Bonus section

• The unique term `'alluph` for Edomite leaders, found almost exclusively in Genesis 36 and 1 Chronicles 1, could indicate a particular stage in their political development, perhaps an evolution from clan-based chieftains to unified kingship. This specificity highlights the biblical writer's detailed knowledge and categorization of surrounding peoples.
• The very existence of such a detailed genealogy for Esau's line suggests an underlying narrative purpose beyond simple historical record. It serves to legitimize Edom's land claim from an Israelite perspective, acknowledging their established dominion, while simultaneously showing their lineage diverging from Abraham's covenantal promises to Israel. This detailed documentation, alongside the prophecies of Edom's eventual downfall, emphasizes God's sovereign hand over all nations, not just Israel.

Genesis 36 40 Commentary

Genesis 36:40 continues a deliberate and comprehensive recording of Esau's lineage, providing further specific details on the Edomite chieftains. This seemingly simple list underscores profound aspects of God's unfolding plan. The repeated enumeration of chiefs based on "families" and "places" illustrates a well-organized and established nation with a sophisticated tribal and territorial structure. Unlike the kings listed earlier in the chapter, the "chiefs" ('alluphim) likely signify a distinct form of decentralized, clan-based leadership. The theological importance lies not in the detailed identities of these obscure chiefs, but in the portrayal of Edom's tangible and early success in establishing itself as a significant, formidable nation, complete with its own hierarchical administration. This earthly prominence, meticulously documented, serves as a poignant contrast to the yet-unrealized nationhood of Jacob's descendants. It implicitly highlights God's sovereign choice (Rom 9:10-13) that while Esau received a strong earthly inheritance (Josh 24:4), the divine covenantal promise passed through Jacob, preparing the way for Israel's unique spiritual inheritance. Thus, Genesis 36 sets the stage, recognizing the valid existence of Edom while positioning Israel as the ultimate focus of redemptive history.