I Chronicles 1:35-37 · Bible study
1 Chronicles 1:35-37 Commentary: Why Esau's Sons Matter
Hebrew · 9 what the commentators say
Meaning in one sentence
Why does the Chronicler repeat Esau's family tree?
Research Summary
- Meaning: This genealogy shows that the Chronicler values Edom's lineage as part of the patriarchal family, underscoring God's sovereignty in history.
- Key words: Esau (ancestor of Edom), Eliphaz (firstborn), Timna (likely concubine), Amalek (enemy of Israel), Teman (region of Edom).
- Main debate: Whether Timna is literally a son of Eliphaz or a concubine/tribe; most commentators favor the latter.
- Theological theme: God's covenant faithfulness extends to all of Abraham's descendants, even those outside the chosen line.
- Best use: Teaching on God's care for all nations, the historical background of Edom, or the importance of genealogies in Scripture.
Translation Comparison
BSB Berean Standard Bible 2020
35The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.
36The sons of Eliphaz: Teman, Omar, Zepho, Gatam, and Kenaz; and by Timna, Amalek.
37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
WEB World English Bible 2000
35The sons of Esau: Eliphaz, Reuel, Jeush, Jalam, and Korah.
36The sons of Eliphaz: Teman, Omar, Zephi, Gatam, Kenaz, Timna, and Amalek.
37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
KJV King James Version 1769
35The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
36The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
ASV American Standard Version 1901
35The sons of Esau: Eliphaz, Reuel, and Jeush, and Jalam, and Korah.
36The sons of Eliphaz: Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
YLT Young's Literal Translation 1898
35Sons of Esau: Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
36Sons of Eliphaz: Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37Sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
Darby Darby Bible 1890
35The sons of Esau: Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
36— The sons of Eliphaz: Teman and Omar, Zephi and Gatam, Kenaz, and Timna, and Amalek.
37The sons of Reuel: Nahath, Zerah, Shammah, and Mizzah.
Douay-Rheims Douay-Rheims Bible 1899
35The sons of Esau: Eliphaz, Rahuel, Jehus, Ihelom, and Core.
36The sons of Eliphaz: Theman, Omar, Sephi, Gathan, Cenez, and by Thamna, Amalec.
37The sons of Rahuel: Nahath, Zara, Samma, Meza.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Chronicles 1:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that I Chronicles 1:35-37 repeats the genealogy of Esau from Genesis 36, listing his sons and grandsons. The primary puzzle is the inclusion of Timna and Amalek in verse 36. Barnes, Gill, and Keil and Delitzsch argue that Timna is not a son but a concubine of Eliphaz who bore Amalek (cf. Genesis 36:12). The feminine form of the name in Hebrew supports this. The Chronicler here thinks in terms of tribes rather than literal sons. Cambridge Bible notes that Teman means "south" and is associated with Edom. The consensus holds that the Chronicler includes Edom's lineage to acknowledge Israel's kinship with Edom (both descended from Isaac) and to situate Israel within the broader family of Abraham. In the post-exilic context, this genealogy may also serve to contrast Israel's faithfulness with Edom's pride, a theme picked up by the prophets. The list is not exhaustive but deliberately shaped to connect the returning community to their ancient roots.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Timna as a literal son: Some readers (e.g., Wesley) take the list at face value, reading Timna as a son of Eliphaz based on the Chronicler's wording.
- Timna as concubine/tribe: Most commentators (Barnes, Gill, Keil and Delitzsch) argue from Genesis 36:12 and the feminine Hebrew form that Timna is a concubine; the Chronicler is listing tribes, not biological sons.
What is clear: Esau is the father of five sons, and his grandsons are listed by lineage; the genealogy is derived from Genesis 36 and establishes Edom's place within the Abrahamic family.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timna's identity | Timna appears in the list of Esau's descendants in both Chronicles and Genesis. | Chronicles lists Timna as a 'son' of Eliphaz, but Genesis identifies her as his concubine and mother of Amalek. Most commentators see this as a tribal or genealogical abbreviation; some read it literally as a son. |
| Purpose of the Edomite genealogy | The Chronicler includes it to connect Edom to Abraham and to Israel. | Whether the purpose is to show God's inclusion of all nations, to set up a contrast with Israel, or simply to preserve historical records. |
| Number of Edomite tribes | Both Genesis and Chronicles list thirteen grandsons of Esau. | Some see this as implying twelve tribes of Edom with Amalek as an extra; others maintain thirteen distinct phylarchs. |
| Historicity of the names | The names are based on ancient records preserved in Genesis 36. | Some scholars interpret the names as eponyms for tribes or regions; others see them as literal individuals. |
Historical & Cultural Context
The Chronicler wrote for a community returning from exile, a people rebuilding their identity in the land. This list of Esau's descendants, drawn from Genesis 36, serves a practical purpose: it shows that Israel's neighbors, the Edomites, belong to the same patriarchal family. The mention of Amalek (v. 36) is pointed. The Amalekites were ancient enemies of Israel (Exodus 17), and linking them to Esau through Timna reinforces Edom's mixed heritage. Teman (v. 36) later appears in prophecy as a place known for wisdom (Jeremiah 49:7), and Kenaz may be connected to Othniel, Israel's first judge (Joshua 15:17). These connections situate Israel's story within a larger network of peoples, all of whom trace their ancestry to Abraham.
In the post-exilic period, Edom had taken advantage of Jerusalem's fall, leading to the bitter prophecy of Obadiah. Yet the Chronicler's tone here is matter-of-fact, not polemical. He records the Edomite genealogy as part of the divine plan. For his audience, this was a quiet reminder that God is sovereign over all nations, not just Israel. It also affirmed that Israel's own genealogy, leading to David, is preserved and purposeful. The listing of Edomite chiefs and later kings (vv. 43-54) shows that God's promisēs to Abraham have ripple effects far beyond the chosen line. This gave the returning exiles confidence that their own place in God's story was secure.
Textual Notes
The supplied commentaries note no significant textual variants in these verses. Minor spelling differences appear between Chronicles and Genesis (e.g., Zephi vs Zepho, Jalam vs Jaalam), but these are orthographic variations within the Masoretic tradition.
Reception History
Early Jewish interpreters valued genealogies like this one as evidence of Scripture's accuracy and the fulfillment of God's promise to Abraham to make him a father of many nations. Christian commentators across the ages have read Esau's line as part of the broader story of election and covenant. Protestant reformers such as Matthew Henry emphasized the Chronicler's care in preserving family records as a sign of God's faithfulness. In modern scholarship, these names are used to reconstruct the historical geography and tribal structure of Edom. The passage continues to remind readers that God's plan always included people beyond the boundaries of Israel.
Preaching This Verse
Three-point outline
- God keeps records. The Chronicler carefully preserves names that seem obscure. This shows God's attention to all families, not just the famous ones.
- Relationships are complex. Esau and Jacob were estranged, yet their descendants are listed side by side. The Bible does not shy away from tangled family histories.
- Hope extends beyond Israel. The inclusion of Edom reminds us that God's covenant with Abraham reaches all nations. Israel's story was always meant to bless the world.
Five-point outline
- Genealogies ground God's promises in real history.
- Esau's line is recorded with the same care as Jacob's.
- The appearance of Amalek links Edom to a persistent enemy of Israel, hinting at later conflict.
- Timna, likely a concubine, shows that the Chronicler includes people of lower social status in the family record.
- This genealogy sets the stage for the coming of David and ultimately Christ, who came through Jacob's line to save people from every nation.
Illustration hooks
- A family reunion where difficult relatives show up. The genealogy reminds us that God includes the messy parts of our history.
- Looking at an old photograph album and recognizing that every face represents a real person, not just a name.
- A church that keeps a directory of members past and present, valuing every person's story.
Questions your congregation is asking
- Why does the Bible spend time on people who are not part of the main story?
- Does God care about people outside the faith, even those who oppose his people?
- How do these ancient names matter for my life today?
Leading a Discussion
These verses may seem like a dry list, but they reveal God's attention to the full family tree of Abraham. The Chronicler includes Edom not as an afterthought but as a deliberate part of the story. As you discuss, consider why the returning exiles needed to hear that Esau's descendants were part of God's plan.
Discussion questions
- What do you notice about the structure of this list? How does it compare with the genealogies that come before and after?
- Why do you think the Chronicler chose to include Esau's descendants at all? What does that say about God's view of other nations?
- The mention of Amalek in verse 36 connects Edom to Israel's old enemy. How might that have affected the post-exilic audience?
- Timna appears as a "son" in Chronicles but as a concubine in Genesis. What does this tell you about how the Chronicler uses his sources?
- How does the relationship between Jacob and Esau (brothers who became nations) shape the way we read this genealogy?
- What does it mean that Jesus descended from Jacob but that the Bible still honors Esau's line? How does this challenge our thinking about who belongs to God's family?
- How can this passage help us see the value of our own family histories, even the parts that feel painful or insignificant?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 36:4 | Adah bore to Esau Eliphaz. Basemath bore Reuel. |
| Genesis 36:5 | Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau, who were born to him in the land of Canaan. |
| Genesis 36:9 | This is the history of the generations of Esau the father of the Edomites in the hill country of Seir: |
| Genesis 36:10 | these are the names of Esau’s sons: Eliphaz, the son of Adah, the wife of Esau; and Reuel, the son of Basemath, the wife of Esau. |
| Genesis 36:11 | The sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. |
| Genesis 36:15 | These are the chiefs of the sons of Esau: the sons of Eliphaz the firstborn of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz, |
| I Chronicles 1:53 | chief Kenaz, chief Teman, chief Mibzar, |
| Jeremiah 49:7 | Of Edom, Yahweh of Armies says: “Is wisdom no more in Teman? Has counsel perished from the prudent? Has their wisdom vanished? |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Timna is listed among Eliphaz's sons not as a biological child but as a tribe descended from him. The writer includes the race that inhabited the place named Timna because its "dukes" came from Eliphaz, treating the tribal group as a "son."
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary links several names in the Edomite genealogies to broader biblical contexts. Teman means South and refers both to Edom itself and to its wilderness, both lying south of Canaan. Kenaz may be the same person as Othniel's father, and Amalek likely names the ancestor of the Amalekites.
Geneva Bible Notes Reformed 1599
I Chronicles 1:35 The sonnes of Esau were Eliphaz, Reuel, and Ieush, and Iaalam, and Korah. I Chronicles 1:36 The sonnes of Eliphaz, Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek. I Chronicles 1:37 The sonnes of Reuel, Nahath, Zerah, Shammah and Mizzah.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that Timna listed among Esau's descendants is not a separate son but the concubine of Eliphaz and mother of Amalek. He notes that this reading is supported by the Arabic version and the Alexandrian Septuagint, resolving a potential misunderstanding in the genealogy.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB traces Edomite clan names (Teman, Kenaz, Amalek) into specific 19th-century Bedouin tribes and their desert territories, treating the genealogy as a living map. He identifies Jobab, one of Edom's kings, with Job and his capital Dinahab with a known town in the northern Arabian desert.
Lange's Commentary Reformed 1857
Lange argues that the Chronicler deliberately organized the early genealogies around the symbolic number 70, listing 70 nations from Noah and then 70 descendants from Abraham. This design, supported by two sets of 10 patriarchs, reveals an intentional structure rather than a mere copying of Genesis.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that while the name Timna appears elsewhere for a concubine, in this context it refers to a son. He notes that Hebrew and other languages sometimes use the same name for both men and women, so context alone determines the person.