Genesis 26:34 · Bible study
Genesis 26:34 Commentary: Esau's Hittite Wives
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does Moses record Esau's marriage at forty? This study explores how Esau's choice showed his rejection of the Abrahamic covenant.
Research Summary
- Meaning: Esau's marriage to Hittite women at forty demonstrates his rejection of the Abrahamic covenant and indifference to God's promises.
- Key words: Hittite (H2850), a Canaanite people descended from Heth, representing nations marked for judgment; forty (H0705), same age as Isaac’s wedding, creating deliberate contrast.
- Main debate: Whether the wives named here correspond to the different names in Genesis 36 and how to harmonize the genealogies.
- Theological theme: Covenant separation, the call to remain distinct from surrounding culture in foundational commitments like marriage.
- Best use: A warning that small compromises in life choices can signal deeper spiritual drift; useful in teaching about marriage, parental honor, and covenant identity.
Translation Comparison
BSB Berean Standard Bible 2020
When Esau was forty years old, he took as his wives Judith daughter of Beeri the Hittite and Basemath daughter of Elon the Hittite.
WEB World English Bible 2000
When Esau was forty years old, he took as wife Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite.
KJV King James Version 1769
And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:
ASV American Standard Version 1901
And when Esau was forty years old he took to wife Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite:
YLT Young's Literal Translation 1898
And Esau is a son of forty years, and he taketh a wife, Judith, daughter of Beeri the Hittite, and Bashemath, daughter of Elon the Hittite,
Darby Darby Bible 1890
And Esau was forty years old, when he took as wives Judith the daughter of Beeri the Hittite, and Basmath the daughter of Elon the Hittite.
Douay-Rheims Douay-Rheims Bible 1899
And Esau being forty years old, married wives, Judith, the daughter of Beeri, the Hethite, and Basemath, the daughter of Elon, of the same place.
Translations in other languages (10 available)
Y cuando Esaú fué de cuarenta años, tomó por mujer á Judith hija de Beeri Hetheo, y á Basemat hija de Elón Hetheo:
E quando Esaú foi de quarenta anos, tomou por mulher a Judite filha de Beeri heteu, e a Basemate filha de Elom heteu:
Ésaü, âgé de quarante ans, prit pour femmes Judith, fille de Beéri, le Héthien, et Basmath, fille d’Élon, le Héthien.
Da Esau vierzig Jahre alt war, nahm er zum Weibe Judith, die Tochter Beeris, des Hethiters, und Basmath, die Tochter Elons, des Hethiters.
Als nu Ezau veertig jaren oud was, nam hij tot een vrouw Judith, de dochter van Beeri, den Hethiet, en Basmath, de dochter van Elon, den Hethiet.
Or Esaù, in età di quarant’anni, prese per moglie Judith, figliuola di Beeri, lo Hitteo, e Basmath, figliuola di Elon, lo Hitteo.
Potem Ezaw mając czterdzieści lat, pojął sobie za żonę Judytę, córkę Beery Hetejczyka, i Basemat, córkę Elona, Hetejczyka.
И был Исав сорока лет, и взял себе в жены Иегудифу, дочь Беэра Хеттеянина, и Васемафу, дочь Елона Хеттеянина;
以掃 四十 歲 的時候 娶了 赫人 比利 的女兒 猶滴，與 赫人 以倫 的女兒 巴實抹 為妻。
And when Esau was forty years old, he took as his wives Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 26:34
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 this verse marks a decisive moment. Calvin calls Esau's marriage to Hittite women 'a kind of prelude of his rejection,' noting that Esau mingled himself with the inhabitants of the land from whom the holy race was separated. Matthew Henry describes it as a 'foolish marriage,' emphasizing that Esau showed he 'neither desired the blessing nor dreaded the curse of God.' Keil and Delitzsch write that these marriages became 'bitterness of spirit' to Isaac and Rebekah because of their Canaanitish character, which opposed the patriarchs' vocation. The Cambridge Bible highlights that Esau married at the same age Isaac had married Rebekah (Genesis 25:20), creating a pointed contrast. Jamieson-Fausset-Brown notes that taking idolatrous wives gave 'additional proof that Esau neither desired the blessing nor dreaded the curse of God.' The consensus is clear: this action demonstrates Esau's total indifference to the covenant promises and sets the stage for his loss of the birthright.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Esau's marriage to Hittite women was a grief to his parents and demonstrated his rejection of the covenant promises, regardless of how the later name variations in genealogies are resolved.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Polygamy | All commentators view Esau's taking of two wives as a departure from God's original design for marriage. | Some (e.g., Calvin) see it as a vicious custom tolerated by the culture; others (e.g., Matthew Henry) more directly link it to the 'fornication' mentioned in Hebrews 12:16. |
| Intermarriage with Canaanites | All agree that marrying Hittite women violated Abraham's command (Genesis 24:3) and demonstrated Esau's disregard for the covenant. | Interpreters differ on the degree of Esau's culpability, some focus on his autonomy from parental counsel, others on the grief it caused as a consequence of spiritual drift. |
| Identity of the wives | The names in Genesis 26:34 differ from those in Genesis 36:2, 3, suggesting either alternative names or different wives. | Harmonizing approaches (Gill, Josephus) identify Judith with Oholibamah and Basemath with Adah; critical scholars see separate traditions or later genealogical revision. |
| Esau's character | The marriage confirms the description of Esau as 'profane' (Hebrews 12:16) for despising spiritual blessings. | Whether Esau had any later opportunity for repentance or restoration, the Genesis narrative focuses on his rejection rather than his future. |
Historical & Cultural Context
Esau was forty years old, the same age Isaac was when he married Rebekah (Genesis 25:20). The parallel is deliberate: where Isaac took a wife from his own kin, Esau chose women from the Hittites, a Canaanite people descended from Heth (Genesis 10:15). Abraham had commanded his servant not to take a Canaanite wife for Isaac (Genesis 24:3), and Isaac would have held the same expectation for his sons. The Cambridge Bible notes that the Hittites were among the principal inhabitants of Canaan, likely having migrated from the north and settled there. By marrying Hittites, Esau aligned himself with the very peoples God had marked for judgment and from whom the patriarchs were to remain separate. Calvin observes that this mingling 'was a kind of prelude of his rejection.'
The verse also raises the issue of polygamy. Calvin comments that this corruption had become so widespread that the custom, 'though vicious, had acquired the force of law.' Esau took two wives at once. Lange's Commentary calls this 'polygamy without any necessary inducement.' The marriage was done without parental consultation, adding another layer of grief.
The names Judith and Basemath appear here, but the genealogy in Genesis 36 gives different names for Esau's wives (Adah, Oholibamah, Mahalath). Commentators like Gill and Josephus attempt to harmonize these lists. The complexity suggests that Moses recorded these marriages as a historical marker of Esau's departure from the covenant path, not merely as genealogical filler.
Textual Notes
The supplied commentaries and scholarly sources note no significant textual variants for Genesis 26:34. The verse is stable across Hebrew manuscripts and ancient versions.
Reception History
Early Jewish interpreters read this verse as evidence of Esau's wickedness, a theme carried into the New Testament (Hebrews 12:16). During the Reformation, Calvin and Matthew Henry used the passage to warn against marrying outside the faith, a concern that continued in Puritan application. In modern evangelical preaching, it often serves as an object lesson on the 'unequal yoke' (2 Corinthians 6:14) and the importance of parental guidance in marriage decisions.
Preaching This Verse
Three-point outline
- The Age of Reckoning: Esau married at forty, the same age as Isaac when he took Rebekah. The contrast between the two marriages is stark, one faithful, one faithless.
- The Wrong Women: Esau chose Hittite wives, violating Abraham’s principle of separation from Canaanite culture. This choice revealed his priorities.
- The Grief to Parents: Verse 35 says these wives "grieved Isaac’s and Rebekah’s spirits." Esau’s decision caused deep pain in the family, a consequence that echoes through the narrative.
Five-point outline
- Esau’s timing: forty years old, parallel to Isaac, but moving in the opposite direction.
- Esau’s choices: two Hittite wives, intentionally violating the covenant boundary.
- Esau’s autonomy: he acted without parental counsel, showing independence from godly authority.
- Esau’s rejection: this action proved his indifference to the birthright and the covenant.
- Esau’s legacy: Hebrews 12:16 calls him "profane" for selling his birthright; this marriage confirms that label.
Illustration hooks
- A college student chooses a partner from a different faith against family wishes. The relationship causes hidden grief that surfaces years later when spiritual differences divide the home.
- A young adult ignores parents’ warnings about a major financial or career decision. The choice brings short-term gain but long-term regret, especially when it pulls them away from their faith community.
Questions your congregation is asking
- How do I know if my marriage choices honor God? What principles from this passage still apply today?
- What should I do if my child is making life decisions that grieve me spiritually? How do I respond with both truth and love?
Leading a Discussion
This short verse is easy to skip, but it marks a major turn in the Genesis story. Esau, the firstborn son, makes a life choice that reveals the condition of his heart. As you discuss this passage, consider how small decisions can expose deep spiritual commitments.
Discussion questions
- What do we learn about Esau from the fact that he married at forty years old? (Observation)
- Why was it significant that he married Hittite women? What does “Hittite” represent in the context of Genesis? (Interpretation)
- How does this marriage compare to Isaac’s marriage in Genesis 25:20? What does the parallel tell us? (Observation/Interpretation)
- Verse 35 says the wives “grieved Isaac’s and Rebekah’s spirits.” What does this emotional detail reveal about the family dynamics? (Interpretation)
- In what ways do modern Christians face similar pressure to form close relationships with people who do not share their faith? (Application)
- How can this passage help us examine whether our own life choices reflect covenant faithfulness or worldly priorities? (Application)
- What does Esau’s example teach about the lasting consequences of disregarding spiritual heritage? (Application)
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 24:3 | I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live. |
| Genesis 28:9 | So Esau went to Ishmael, and took, in addition to the wives that he had, Mahalath the daughter of Ishmael, Abraham’s son, the sister of Nebaioth, to be his wife. |
| Genesis 36:2 | Esau took his wives from the daughters of Canaan: Adah the daughter of Elon, the Hittite; and Oholibamah the daughter of Anah, the daughter of Zibeon, the Hivite; |
| 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 36:13 | These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the descendants of Basemath, Esau’s wife. |
| Exodus 34:16 | and you take of their daughters to your sons, and their daughters play the prostitute after their gods, and make your sons play the prostitute after their gods. |
| I Corinthians 7:2 | But, because of sexual immoralities, let each man have his own wife, and let each woman have her own husband. |
| Hebrews 12:16 | lest there be any sexually immoral person or profane person, like Esau, who sold his birthright for one meal. |
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
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests that Esau's marriages to Hittite women were not merely personal choices but calculated political moves. By taking daughters of Hittite chiefs, Esau aimed to strengthen his own secular power and influence through family alliances, rather than seeking wives who shared his family's faith.
Calvin's Commentaries Reformed 1564
Calvin sees Esau's marriages to Canaanite women as a deliberate providential setup: God made these wives difficult and troublesome to Isaac and Rebekah, ensuring the holy family would not grow attached to the people God had marked for eventual destruction. The painful household tensions were therefore not accidental but designed to keep the separation firm.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary notes that in the Priestly source, “Hittite” refers to the principal inhabitants of the land, with little difference drawn between Hittites and Canaanites. Esau’s wives are described this way, reflecting that understanding rather than a separate ethnic identity.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights that Esau took these wives at age forty, a detail marking the fulfillment of Isaac’s earlier prediction about his son’s future. By specifying their Hittite lineage, the notes underscore how Esau’s choices directly violated his parents’ wishes and brought them deep grief, illustrating the consequences of disregarding divine counsel.
Gill's Exposition of the Bible Baptist 1748
Gill untangles the identities of Esau's wives by comparing the biblical names and tribes with Josephus's accounts. He shows that Judith and Bashemath are not the same as later wives with similar names, correcting misidentifications. These were Esau's first two wives, likely taken one after another, not simultaneously.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that Esau's choice of two idolatrous Canaanite wives, in stark contrast to Abraham's care for Isaac's bride, proved he neither desired God's blessing nor dreaded His curse. This brought deep family pain, yet God overruled it to keep the chosen family safe from heathen influence.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch treats Esau's Canaanite marriages as a domestic sorrow that compounded Isaac's external trials. The bitterness they caused came not from mere cultural difference, but because the Canaanite character was fundamentally opposed to the patriarchs' calling, which Esau's worldly heart could not grasp.
Lange's Commentary Reformed 1857
Lange treats Esau's marriages as a threefold offence: polygamy without cause, marrying Canaanite women, and acting without parental consent. He sees this as a continuation of Esau's earlier disregard for his birthright. The grief this caused Isaac and Rebekah, Lange suggests, may have matured Rebekah's later scheme regarding Jacob.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees Esau's marriages as more than an unwise personal choice; they reveal a profane heart that cared nothing for God's blessing or curse. By marrying Canaanite women, Esau showed he had no regard for the covenant promises his father Isaac held sacred, and his parents felt that rejection as a deep, ongoing grief.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that marrying Canaanites was especially serious because they were outsiders to the blessing God gave Abraham and were under the curse Noah pronounced. This marriage aligned the man not with God's covenant people but with those already set apart by both blessing and curse.