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Key: .
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BrLXXΑὗται δὲ αἱ γενέσεις Ἡσαῦ πατρὸς Ἐδὼμ ἐν τῷ ὄρει Σηείρ. (Hautai de hai geneseis Haʸsau patros Edōm en tōi orei Saʸeir. )
BrTrAnd these are the generations of Esau, the father of Edom in the mount Seir.
ULTNow these are the generations of Esau, the father of the Edomites in the mountains of Seir.
USTHere is a more detailed record of the descendants of Esau, who was the ancestor of the Edomites who live in the Seir Mountains.
BSB § This is the account of Esau, the father of the Edomites, in the area of Mount Seir.
OEBThese are the descendants of Esau the father of the Edomites in Mount Seir:
WEBBEThis is the history of the generations of Esau the father of the Edomites in the hill country of Seir:
KJB-1611¶ [fn]And these are the generations of Esau, the father of the Edomites in mount Seir. (Same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsThese are the generations of Esau, father of the Edomites in mount Seir.
GnvaSo these are the generations of Esau father of Edom in mount Seir.
CvdlThis is ye generacio of Esau, of who are come ye Edomites vpon ye mount Seir. (This is ye/you_all generacio of Esau, of who are come ye/you_all Edomites upon ye/you_all mount Seir.)
WyclForsothe these weren the generaciouns of Esau, fader of Edom, (Forsothe these were the generations of Esau, fader of Edom,)
LuthDies ist das Geschlecht Esaus, von dem die Edomiter herkommen, auf dem Gebirge Seir. (This/These is the Geschlecht Esaus, from to_him the Edomiter herkommen, on to_him mountains Seir.)
ClVgHæ autem sunt generationes Esau patris Edom in monte Seir, (Hæ however are generationes Esau of_the_father Edom in mountain Seir, )
36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).
Consider again how you translated generations in the book of Genesis when it is followed by a genealogy (list of names). See Gen 5:1, 10:1, 11:10, 25:12, 36:9. It may be necessary to translate this term in different ways, depending on the context. Alternate translation: “What follows is more of the history of Esau,” or “This is a more detailed genealogy about the descendants of Esau,”
אֲבִ֣י אֱד֑וֹם
father_of ʼEdōmites
Alternate translation: “who was the ancestor of the Edom people group”
Consider again how you translated mountains or “hill country” throughout the book of Genesis. See Gen 10:30; 12:8; 14:6, 10; 19:17, 19, 30; 22:2, 14; 31:21, 23, 25, 54; 36:8-9, and see the note about this at 10:30. It may be necessary to translate this term in different ways, depending on the context. Alternate translation: “who live in the Seir Hills.” or “who live in the hill-country of Seir.”
As with many of the stories of the Bible, the events of Jacob’s life are often misunderstood by readers as disjointed pericopes arranged primarily for theological and cultural purposes. Because of this, readers often fail to see that these stories follow a clear geographical progression of the patriarch throughout the land of Canaan. This realistic and coherent geographical framework behind the stories gives strong support to the belief that these stories are authentic, historical accounts of the experiences of Jacob and his ancestors. The overall framework for virtually all of Jacob’s stories is very simple: Jacob is born and raised in southern Canaan but comes into conflict with his twin brother Esau, so he flees to Paddan-aram in Mesopotamia (Genesis 25-28; see “Jacob Goes to Paddan-Aram” map). There he builds a large family and great wealth (Genesis 29-30) and eventually returns to southern Canaan, likely retracing the exact steps he followed when he fled (Genesis 31-35; see also “Jacob Returns to Canaan” map). During this time, Esau moves to the hill country of Seir, likely just south of southern Canaan (“Edom and the Land of Seir” map), and establishes his own family there, giving rise to the nation of Edom (Genesis 36). Though the primary intent of Jacob’s return was no doubt to resettle in Canaan, comments made during his reunion with Esau near Peniel may reveal that he also intended to travel even further to Seir to visit his brother there (Genesis 33:12-14). After crossing from Mahanaim to Peniel in Gilead, Jacob reunites with Esau and settles in Succoth for a time and builds a house for himself and booths for his cattle. He eventually crosses the Jordan River and enters Canaan, stopping first at the ancient city of Shechem. There Jacob’s daughter Dinah is defiled by the son of the region’s leader, and her brothers take revenge by killing all the men of the city. Thus, Jacob is forced to leave, but first he calls upon all his household to purify themselves. He collects their idols and rings and buries them beneath a tree in Shechem. Upon reaching Bethel, Jacob builds an altar and calls it El-bethel. The nurse of Jacob’s mother Rebekah also dies at Bethel and is buried under an oak below the town, leading them to call the place Allon-bacuth (“oak of weeping”). Jacob and his family leave for Bethlehem, but very soon after they start the journey Rachel gives birth to Benjamin and then dies. Jacob buries her along the way, apparently near a place called Zelzah (or perhaps Elzah; see 1 Samuel 10 and “Saul Search for His Donkeys” map). Jacob continues on and camps beyond the tower of Eder, perhaps near Bethlehem, since that seems to have been his original destination. Finally Jacob reaches Mamre and Hebron. Soon after this Isaac dies, and Esau and Jacob bury him. The story of Jacob’s journey ends at Genesis 35, and we are not explicitly told if Jacob traveled even further to Seir. Genesis 36, however, catalogs the descendants of Esau, the Edomites, perhaps indicating that Jacob did indeed fulfill the intentions he stated in Genesis 33:12-14.
