Genesis 36:28

36:28 These were the sons of Dishan: Uz and Aran.

Genesis 36:1

The Descendants of Esau

36:1 What follows is the account of Esau (also known as Edom). ¹ 

Genesis 1:17

1:17 God placed the lights ²  in the expanse of the sky to shine on the earth,

Genesis 1:1

The Creation of the World

1:1 In the beginning ³  God ⁴  created ⁵  the heavens and the earth. ⁶ 

Jeremiah 25:20

25:20 the foreigners living in Egypt; ⁷  all the kings of the land of Uz; ⁸  all the kings of the land of the Philistines, ⁹  the people of Ashkelon, Gaza, Ekron, the people who had been left alive from Ashdod; ¹⁰ 

Lamentations 4:21

The Prophet Speaks:

ש (Sin/Shin)

4:21 Rejoice and be glad for now, ¹¹  O people of Edom, ¹² 

who reside in the land of Uz.

But the cup of judgment ¹³  will pass ¹⁴  to you also;

you will get drunk and take off your clothes.

[36:1]  ¹ sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.

[1:17]  ² tn Heb “them”; the referent (the lights mentioned in the preceding verses) has been specified in the translation for clarity.

[1:1]  ³ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  ⁴ sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ⁵ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁶ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[25:20]  ⁷ tn The meaning of this term and its connection with the preceding is somewhat uncertain. This word is used of the mixture of foreign people who accompanied Israel out of Egypt (Exod 12:38) and of the foreigners that the Israelites were to separate out of their midst in the time of Nehemiah (Neh 13:3). Most commentators interpret it here of the foreign people who were living in Egypt. (See BDB 786 s.v. I עֶרֶב and KBL 733 s.v. II עֶרֶב.)

[25:20]  ⁸ sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom.

[25:20]  ⁹ sn See further Jer 47:1-7 for the judgment against the Philistines. The Philistine cities were west of Judah.

[25:20]  ¹⁰ sn The Greek historian Herodotus reports that Ashdod had been destroyed under the Pharaoh who preceded Necho, Psammetichus.

[4:21]  ¹¹ tn The phrase “for now” is added in the translation to highlight the implied contrast between the present joy of the Gentiles (4:21a) and their future judgment (4:21b).

[4:21]  ¹² tn Heb “O Daughter of Edom.”

[4:21]  ¹³ tn Heb “the cup.” Judgment is often depicted as a cup of wine that God forces a person to drink, causing him to lose consciousness, red wine drooling out of his mouth – resembling corpses lying on the ground as a result of the actual onslaught of the Lord’s judgment. The drunkard will reel and stagger, causing bodily injury to himself – an apt metaphor to describe the devastating effects of God’s judgment. Just as a cup of poison kills all those who are forced to drink it, the cup of God’s wrath destroys all those who must drink it (e.g., Ps 75:9; Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; 51:7; Lam 4:21; Ezek 23:33; Hab 2:16).

[4:21]  ¹⁴ tn The imperfect verb “will pass” may also be a jussive, continuing the element of request, “let the cup pass…”