Genesis 36:5 kjv

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

Genesis 36:5 nkjv

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

Genesis 36:5 niv

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

Genesis 36:5 esv

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

Genesis 36:5 nlt

Oholibamah gave birth to sons named Jeush, Jalam, and Korah. All these sons were born to Esau in the land of Canaan.

Genesis 36 verses

Genesis 36 5 Meaning

Genesis 36:5 states that Esau's wife Oholibamah bore him three sons: Jeush, Jaalam, and Korah. This verse continues the detailed genealogy of Esau's descendants, specifying their mothers and highlighting that these particular sons were born in the land of Canaan. It delineates a portion of Esau's rapidly expanding lineage, which would later form the various tribes and chiefs of Edom.

Genesis 36 5 Context

Genesis 36 is entirely dedicated to the generations and chiefs of Esau, the twin brother of Jacob, whose lineage would become the nation of Edom. This comprehensive genealogy serves several crucial purposes within the broader narrative of Genesis. Firstly, it fulfills the promise made to Isaac that Esau too would be blessed with many descendants (Gen 27:39-40) and become a strong nation (Gen 35:11). Secondly, it sets the stage for the distinct geographical separation between Jacob's descendants (Israel, who will inherit Canaan) and Esau's descendants (Edom, who will inhabit the hill country of Seir).

Verse 5 specifically lists the sons Oholibamah bore to Esau, noting their birth in Canaan. This detail is significant because although Esau eventually relocates his household and possessions to Seir (Gen 36:6-8), his initial prosperity and family expansion took place in the same land promised exclusively to Jacob's descendants by divine covenant. The chapter thereby clarifies the origin and extent of the Edomite nation, establishing their tribal structures and preparing the reader for the detailed account of Jacob's line which follows. This distinction ensures there is no confusion regarding the rightful inheritors of the covenant land.

Genesis 36 5 Word analysis

• and Oholibamah: Oholibamah (אָהֳלִיבָמָה - ʼOholibamah) means "my tent is a high place" or "my tent is exalted." She is specifically identified as the daughter of Anah, daughter of Zibeon the Hivite (Gen 36:2), emphasizing her lineage, which integrates Canaanite elements into the Edomite bloodline. The mention of her specific Hivite background is crucial as Hivites were one of the Canaanite tribes God had decreed to dispossess from the land, adding another layer of complexity to Esau's descendants' initial presence in Canaan.
• bore: The Hebrew word is יָלְדָה (yaledah), which means "she bore," "she gave birth to." This is a common biblical term signifying natality and the continuation of family lines.
• Jeush, Jaalam, and Korah: These are proper nouns for three of Esau's sons through Oholibamah. They are later listed as chiefs (allufim) in Gen 36:18, indicating their status as progenitors of important Edomite clans or territories. Their individual names do not carry specific symbolic meanings emphasized in the biblical narrative itself, beyond identifying them as significant founding figures of Edom.
• to Esau: Clarifies the paternity, asserting these sons are indeed part of Esau's growing household.
• These are the sons of Esau: A summarizing phrase emphasizing that these individuals contribute to the expanding and significant progeny of Esau, distinct from Jacob's line. This repetitive genealogical formula ensures clarity and establishes the comprehensive nature of the record.
• who were born to him: Reaffirms the relationship and lineage. The repeated emphasis on "born" (first from Oholibamah, then collectively) underscores the physical generation of Esau's expanding family.
• in the land of Canaan: בְּאֶ֣רֶץ כְּנָ֑עַן (bəʼeretz Kenaʿan). This geographical detail is paramount. Canaan is the promised land to Abraham's covenantal seed (specifically Jacob's descendants). The fact that Esau's children were born there implies that Esau's family initially thrived in a territory central to God's promise to Israel. However, Esau eventually leaves Canaan (Gen 36:6-8), affirming the distinct divine plans for the two brothers and signaling that while Esau had a presence in Canaan, it was not his appointed inheritance. This detail subtly distinguishes the general blessing given to Esau from the specific covenant and territorial inheritance reserved for Jacob's lineage. It can be seen as an indirect polemic against any future Edomite claims to the land of Canaan, emphasizing that their patriarch ultimately moved elsewhere.

Genesis 36 5 Bonus section

The inclusion of Oholibamah as the daughter of Anah and granddaughter of Zibeon the Hivite is significant beyond mere genealogy. It indicates Esau's deliberate choice to intermarry with the local Canaanite population (Hivites being listed among the peoples to be dispossessed by Israel). This contrasts sharply with Jacob's (and earlier, Isaac's) careful selection of wives from Rebekah's kindred, indicating a departure from the practices intended to preserve the distinctness of the covenant line. This choice further highlights Esau's focus on immediate personal preference over the preservation of spiritual and familial purity that would define Jacob’s lineage and foreshadows the eventual cultural and spiritual differences between Edom and Israel. While Oholibamah bears legitimate sons for Esau, her background signals the initial merging of Esau's descendants with the very people God had ordained to be removed from the land of Canaan for Israel’s inheritance.

Genesis 36 5 Commentary

Genesis 36:5 continues to detail Esau's lineage, emphasizing the growth of his family, particularly through his third wife, Oholibamah. The naming of Jeush, Jaalam, and Korah highlights their individual roles as progenitors of future Edomite chiefs, indicating a complex and expanding nation. The crucial detail "in the land of Canaan" underscores a temporary yet significant presence of Esau's family in the very land God promised exclusively to Jacob. This pre-departure presence of Esau’s family in Canaan ensures historical accuracy of their origin before Esau's voluntary removal to Seir (Gen 36:6-8), a move prompted by the extensive wealth of both brothers, making the land insufficient for them to dwell together. Thus, the verse, while a simple genealogical entry, reinforces divine providence in separating the destinies of two brothers who were blessed but only one chosen for the unique covenantal inheritance of Canaan. It delineates Esau’s full participation in the Abrahamic blessing of progeny but clarifies the geographical boundaries of his legacy in contrast to Jacob's.