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1 That is, The God
of Beth-el.

Esau thy brother. (2) Then Jacob said ja ch. 28. 19.
unto his household, and to all that were
with him, Put away the strange gods
that are among you, and be clean, and
change your garments: (3) and let us
arise, and go up to Beth-el; and I will
make there an altar unto God, who
answered me in the day of my distress,
and was with me in the way which I
went. (4) And they gave unto Jacob all
the strange gods which were in their
hand, and all their earrings which were
in their ears; and Jacob hid them under
the oak which was by Shechem. (5) And
they journeyed: and the terror of God
was upon the cities that were round
about them, and they did not pursue
after the sons of Jacob.

2 That is, The oak
of weeping.

b ch. 32. 28.

plenty of room for his cattle at Shechem, he remained there for awhile; but he did not abandon his purpose of going first to Beth-el, and finally to Hebron. (2) Strange gods. Besides Rachel's teraphim, many, probably, of the persons acquired by Jacob at Haran were idolaters, and had brought their gods with them. Besides these, the numerous men and women who formed the" tafs" of the Shechemites were certainly worshippers of false deities. The object, then, of this reformation was not merely to raise Jacob's own family to a higher spiritual state, but also to initiate the many heathen belonging to their households into the true religion. Outward rites of purification and changes of garment were to accompany the religious teaching given, because of their symbolical value; and we can well believe that much deep and earnest religious feeling would be evoked by the solemnities which accompanied this drawing near of the whole tribe to God. This reformation is also interesting as being the first of a long series of such acts constantly recurring in the history of Israel; and especially it is parallel to the sanctification of the people at Sinai. There, also, there was the initiation not merely of the lineal Israel, but also of the mixed multitude, into the true religionfor Jacob's family had then grown into a nation; and there, also, symbolical washings were enjoined (Exod. xix. 10-14). These subsequently were still practised under the Law, and grew into the baptism by which we are now admitted into the Church of Christ. (3) Who answered me The narrative of Jacob's life, and the detail of God's providential care of him, would doubtless affect strongly the minds of his followers, and make them ready to abandon their idols, "and worship the God that was Israel's God" (chap. xxxiii. 20).

(4) Earrings.-Earrings seem to have been worn not so much for ornament as for superstitious purposes, being regarded as talismans or amulets. Hence it was from their earrings that Aaron made the golden calf (Exod. xxxii. 2—4).

The oak.-Not Abraham's oak-grove (chap. xii. 6), referred to probably in Judges ix. 6, 37-the Hebrew word in these three places being élôn-but that under which Joshua set up his pillar of witness (Josh. xxiv. 26), the tree being in both these places called allâh, or éláh, a terebinth.

God Appears to him.

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(5) The terror .-Heb., a terror of God, that is, a very great terror (see chaps. xxiii. 6, xxx. 8). But to the deeply religious mind of the Hebrew everything that was great and wonderful was the result of the direct working of the Deity. (But see Note on chap. xlviii. 22.)

(7) El-beth-el.-That is, the God of the house of God: the God into whose house he had been admitted, and seen there the wonders of His providence.

God appeared.-The verb here, contrary to rule, is plural (see Note on chap. xx. 13), but the Samaritan Pentateuch has the singular. No argument can be drawn either way from the versions, as the word for God is singular in them all, and the verb necessarily singular also. In no other language but Hebrew is the name of God plural, but joined with verbs and adjectives in the singular.

(8) Deborah.-As she was at Hebron with Rebekah when Jacob journeyed to Haran, he must have somehow gone thither before this, have seen his father, and told him of his fortunes. Apparently Rebekah was then dead, and Jacob brought back Deborah with him. (See Note on chap. xxxiii. 18.) How dear she was to them is shown by their calling the tree under which she was buried the oak of weeping. This oak was "beneath Beth-el," that is, in the valley below it. Deborah must have died at a great age, for she gave Rebekah suck, and must therefore have been grown up at her birth. Now Jacob, when he returned from Padan-aram, was ninety-seven years of age; and as he was born twenty years after his mother's marriage-if we allow the shortest possible space for the interval spent at Succoth and Shechem-Deborah must have been nearly one hundred and sixty years of age. This again confirms the conclusion that Dinah's dishonour occurred very soon after the arrival of Jacob at Shechem. (See Note on chap. xxxiv. 1.)

(9) When he came out of Padan-aram.— The word "out" is not in the Hebrew, which says, on his coming from-that is, on his arrival at Beth-el from Padan-aram. The insertion of the word "out" leads to a confusion with the revelation recorded in chap. xxxi. 3. At Beth-el Jacob, when going forth, had seen the dream which assured him of Divine protection; at Beth-el, on his return, God renews the covenant, confirms to him the name of Israel, and transfers to him the

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of ground.

The Birth of Benjamin.

his name Israel. (11) And God said unto 1 Heb.,a little piece and there was but 1a little way to come him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; (12) and the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

(13) And God went up from him in the place where he talked with him. (14) And Jacob set up a pillar in the place where he talked with him, even a pillar of stone and he poured a drink offering thereon, and he poured oil thereon. (15) And Jacob called the name of the place where God spake with him, Beth-el. (16) And they journeyed from Beth-el;

2 That is, The son
of my sorrow.

B. C.

cir. 1729.

3 That is, The son
of the right hand.

promises of a numerous seed and of the possession of the land. It was the ratification to him of the inheritance of all the hopes and assurances given to Abraham.

(11) God Almighty.-Heb., El-shaddai, the name by which God had entered into the covenant with Abraham (chap. xvii. 1).

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A company.- Heb., a congregation of nations. (See chap. xxviii. 3, where it is a congregation," or church, "of peoples.")

(13) God went up from him.-This formula, used before in chaps. xvii. 22, xviii. 33, shows that this manifestation of God's presence was more solemn than any of those previous occasions upon which the Deity had revealed Himself to Jacob. It was, in fact, the acknowledgment of the patriarch as the heir of the Abrahamic covenant.

(14) Jacob set up a pillar.-In doing this Jacob was imitating his previous action when God manifested Himself to him in his journey to Haran, chap. xxviii. 18. This consecration of it by pouring on it oil, and offering to God a drink-offering, was in itself natural and right. But as these memorial pillars were subsequently worshipped, they were expressly forbidden by the Mosaic Law, the word correctly rendered "pillar" in this place being translated standing image in Lev. xxvi. 1, and image in Deut. xvi. 22.

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(15) Jacob called. -See chap. xxviii. 19. The name had, of course, remained unknown and unused, as what then passed had been confined to Jacob's own inward consciousness. He now teaches the name to his family, explains the reason why he first gave it, and requires them to employ it. But with so grand a beginning the town was debased to unholy uses, and from being Beth-el, the house of God, it became Bethaven, the house of iniquity (Hos. x. 5).

(16) But a little way.-Heb., and there was still a "chibrath" of land to come to Ephrath. This word occurs four times in the Old Testament: here, in chap. xlviii. 7, in 2 Kings v. 19, and in Amos ix. 9, where it is used in the sense of a sieve. Many of the Rabbins, therefore, translate "in the spring-time," because the earth is then riddled by the plough like a sieve; and the Targum and Vulgate adopt this rendering. The real meaning of the word is lost, but probably it was a measure of distance; and the Jewish interpreters generally think that it meant a mile, because Rachel's traditional tomb was about that distance from Bethlehem.

to Ephrath and Rachel travailed, and
she had hard labour. (17) And it came
to pass, when she was in hard labour,
that the midwife said unto her, Fear
not; thou shalt have this son also.
(18) And it came to pass, as her soul
was in departing, (for she died) that
she called his name Ben-oni: but his
(19) And
father called him Benjamin.
Rachel died, and was buried in the way
to Ephrath, which is Beth-lehem. (20) And
Jacob set a pillar upon her grave: that is
the pillar of Rachel's grave unto this day.
(21) And Israel journeyed, and spread
his tent beyond the tower of Edar.

(22) And it came to pass, when Israel

Ephrath (the fruitful) and Beth-lehem (the house of bread) have virtually the same meaning, but the latter name would be given to the town only when its pastures had given place to arable lands, where corn was sown for bread.

...

(18) Ben-oni Benjamin.- Rachel, in her dying moments, names her child the son of my sorrow; for though on has a double meaning, and is translated strength in chap. xlix. 3, yet, doubtless, her feeling was that the life of her offspring was purchased by her own pain and death. Jacob's name, "son of the right hand," was probably given not merely that the child might bear no ill-omened title, but to mark his sense of the value and preciousness of his last born son. Abravanel well remarks that earthly happiness is never perfect, and that the receiving of Divine revelations made no difference to Jacob's earthly lot. God had just solemnly appeared to him, and he is on his last journey, within two days' easy march of Hebron, when he loses the wife whom he so loved. For more than forty years he had been an exile from his home; he was now close to it, but may never welcome there the one for whom he had so deep and lasting an affection.

(20) That is the pillar of Rachel's grave unto this day. This is a later addition, but whether inserted by Moses or Ezra we cannot tell. Its site was known in the days of Samuel (1 Sam. x. 2); and as the pillar would be a mass of unwrought stone, with which the natives would have no object in interfering, its identification upon the conquest of Canaan would not be difficult.

(21) The tower of Edar.- Heb., Eder. Micah (chap. iv. 8) calls it "the hill of the daughter of Zion;" but the word used often means a beacon-hill, a hill on which a tower for observation is erected, wrongly translated in the Authorised Version a stronghold. The tower may, therefore, have been a few miles south of Jerusalem; and as the word "beyond" includes the idea of up to, as far as, the meaning is that Jacob now occupied this region permanently with his cattle. Until Esau, with his possessions, withdrew to Seir, there would be no room for Jacob and his flocks and herds at Hebron, but he would at Eder be so near his father as to be able often to visit him. And thus his exile was now over, and he was at last at home.

(22) Reuben.-Again another grief for Jacob to mar his return home, and this time it arises from the

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sin of his first-born, who thereby forfeits the birthright. It was the thought of these miseries, following upon his long years of exile, which made Jacob speak so sorrowfully of his experience of life before Pharaoh (chap. xlvii. 9).

And Israel heard it.-The Masora notes that some words have here fallen out of the text, which the LXX. fill up by adding, "And it was evil in his sight." (26) In Padan-aram.-The words are to be taken only generally, as Benjamin was born in Canaan.

(27) The city of Arbah, which is Hebron.Better rendered Kirjath-arba in chap. xxiii. 2, where see Note.

(28) The days of Isaac were an hundred and fourscore years.-As Isaac was sixty when his sons were born, Jacob was one hundred and twenty years of age at his father's death, and one hundred and thirty when he appeared before Pharaoh (chap. xlvii. 9). Now, as Joseph was seventeen when sold into Egypt (chap. xxxvii. 2), and thirty when raised to power (chap. xli. 46), and as the seven years of plenty and two of the years of famine had passed before Jacob went down into Egypt, it follows that the cruel deed, whereby he was robbed of his favourite child, was committed about twelve years before the death of Isaac.

(29) Esau and Jacob buried him.-Esau, who apparently still dwelt at Hebron until his father's death, takes here the precedence as his natural right. But having in previous expeditions learnt the physical advantages of the land of Seir, and the powerlessness of the Horites to resist him, he gives up Hebron to his brother, and migrates with his large wealth to that country.

XXXVI.

THE TOLDÔTH ESAU.

(1) The generations of Esau. This toldoth, consisting of chaps. xxxvi.-xxxvii. 1, is very remarkable, if it were only for the difficulties with which it abounds, and which have too often been aggravated by the determination of commentators to make Holy Scripture bend to their pre-conceived ideas as to what it ought to be, instead of dutifully accepting it as it is. It begins with an enumeration of Esau's wives, in which the names are different from those given in chaps. xxvi. 34, xxviii. 9. Next we have the genealogy of Esau, upon the same principle as that whereby the tôldôth Ishmael was inserted immediately after the history of Abraham's death (chap. xxv. 12-18); but this is followed, in verses 20-30, by a genealogy of the Horite inhabitants of Mount Seir. Among these

B.C. cir. 1796.

The Death of Isaac.

(27) And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. (28) And the days of Isaac were an hundred and fourscore years. (29) And Isaac gave up the ghost, and died, and 'was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

CHAPTER XXXVI.-(1) Now these are the generations of Esau, who is

Esau dwelt as the predominant power, but nevertheless on friendly terms, for a reason which we shall see hereafter. We next have a list of kings who are said to have reigned in Edom "before there reigned any king over the children of Israel." This is not a prophetical portion of the Bible, but a dry genealogical table, and the attempts made to evade the plain meaning of the words, namely, that at the time when this list of kings was written there were kings in Israel, are painful to read, and can have no other effect than to harden sceptics in unbelief. Of these Edomite kings, it is remarkable that they do not succeed one another by hereditary succession, nor have they the same capital, but seem to belong to a time of anarchy, like that which existed in Israel under the Judges. During this period the Edomites and Horites were fused together, chiefly by conquest (Deut. ii. 12, 22), but partly also by the gradual dying out of the inferior race, just as the red man is fading away in North America, and the Maori in New Zealand. Finally, we have a list of the eleven dukes of Edom, "after their places." As these dukes represented tribes or clans, this catalogue is geographical, and as such it is described in verse 43, and was intended to give the political arrangement of the land at the later date when this addition was made, and when considerable changes had taken place since the time of the first settlement.

These last two documents, forming verses 31-43, were probably added at the time when the Books of Samuel were composed; but as we find the list of the kings given also in 1 Chron. i. 43-50, and as at that date great activity existed in completing the canon of Holy Scripture, some suppose that the lists in both places are by the same hand. It is entirely wrong to describe them as interpolations; for it was the rule to add to and complete genealogies; and besides there existed in the Jewish Church a living authority in the prophets who had the right and power to make necessary additions to the Divine record. It is to the "schools of the prophets" that we owe, under God's providence, the existence of most of the Old Testament Scriptures, and the preservation of all of them; and they did not preserve them for the sake of the authors, but for the sake of what was written. And there is nothing derogatory to the authority or inspiration of Holy Scripture in believing that the prophets were from time to time moved by the Spirit to add to what had been written. The contents of the Old Testament bear witness everywhere to the scrupulous fidelity with which men guarded in the prophetic schools the sacred deposit entrusted to their care; but it is equally certain that we find notes inserted from time to time, as in chap. xxxv. 20.

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No one can doubt but that the remark that the pillar standing on Rachel's grave "unto this day" was the same stone which Jacob had set up, was inserted at a later date, and apparently after the conquest of Canaan. So in chap. xiv. 17 we have a note inserted subsequently to the establishment of the kingly office. Why should there be any difficulty in believing that these two lists of kings and dukes, added to complete a genealogy, belonged also to a time when there were kings in Israel?

It is probable, however, that the list of kings given here is of an earlier date than that in the first chapter of Chronicles, for Hadar (more correctly, in Chronicles, Hadad) seems to have been living when this document was composed, and hence the full information about his wife. In Chronicles (chap i. 51) there is added "Hadad died also." And if he really were alive when this catalogue was written, he had by that time been dead for centuries; for its date would then be one comparatively early.

(2) Adah the daughter of Elon the Hittite. -In chap. xxvi. 34, she is called " Bashemath the daughter of Elon the Hittite," and is placed second. Here she is everywhere placed first. We do not often elsewhere find women possessed of two names, but it has not been sufficiently borne in mind that she was a Hittite, and her own name in her own language neither Adah nor Bashemath. As Adah means ornament, and Bashemath sweet-scented, both may possibly have been terms of endearment, arising from modifications of her Hittite name.

Aholibamah the daughter of Anah the daughter of Zibeon the Hivite.-She is supposed to answer to Judith the daughter of "Beeri the Hittite," in chap. xxvi. 34. But in verses 24, 25, we find her genealogy given again, and Zibeon, the father of Anah, the father of Aholibamah, is there described as a Horite. Now, as Hivi (Hivite) and Hori (Horite) differ in Hebrew only in the length of the top of the middle letter, and as mistakes in the transcription of Biblical names are of constant occurrence, it seems certain that Aholibamah was a Horite, and therefore, entirely distinct from Judith. Judith, the first wife, apparently had no children, and hence arose the temptation to Esau to marry some one besides. Hence, too, Adah comes in her proper order, as being the first wife who had sons; and Eliphaz as the son of the first wife who had children, has the right of primogeniture. Hence, too, Aholibamah in the genealogy is always placed third. She was the fourth and last wife taken, and her children are placed after those of Bashemath. And this was a matter of far too great importance in a genealogy for there to be any mistake made in it. And now we see the reason for giving the genealogy of the Horites, and also why Esau took the Horite land for a possession. In some expedition into the country of Seir, Esau had married the daughter of one of the

His Removal to Mount Seir.

sons of Esau, which were born unto him in the land of Canaan.

(6) And Esau took his wives, and his sons, and his daughters, and all the 1persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. (7) For their riches were more than that they might

dukes there, and through her had acquired a right to ducal rank. Through her family, moreover, he had friendly relations with one portion at least of the Horite people. Our knowledge of the princely Hittites has of late been too largely increased for us to be able to connect a Horite race with them, and Rebekah distinctly calls Judith and Adah-Bashemath daughters of Heth. Excepting the Semites, no race in Palestine stands so high as the Hittites, and no race so low as the Horites. But their rulers were probably of a higher breed; and Esau's invasions of their country, his final settlement there, and the introduction of the genealogy of "Seir the Horite," together with Aholibamah's place as the last of Esau's wives, all are facts which strongly confirm the supposition of his having contracted a Horite marriage during Jacob's absence in Padan-aram.

The meanness of the Horites is not a deduction merely from their having dwelt in caves, for the country is so admirably adapted to this mode of living that it still exists there; but they are omitted from the table of nations in chap. x., and seem generally to have been a feeble aboriginal race.

(3) Bashemath Ishmael's daughter, sister of Nebajoth.-The Samaritan text reads Mahalath here, and in verses 4, 10, 17, as in chap. xxviii. 9. There can be little doubt that Mahalath is the right reading, but the versions, nevertheless, agree with the Masoretic Hebrew text, so that the error must have been of very ancient date. As Mahalath was of a Semitic stock, she would have her own Semitic name, and there would be no double translation of it, as in the case of the daughter of Elon.

(5) In the land of Canaan.-We find Esau with a band of armed men in Seir on Jacob's return from Padan-aram, but he still had his home at Hebron with his father until Isaac's death, twenty-two years afterwards. Evidently he had taken Aholibamah_home thither, and she had borne him three sons. After Isaac's death the land of Seir had so great attractions for him that he migrated thither with his share of Isaac's wealth, and left Hebron to Jacob, who now moved down thither from the town of Eder, and took possession of the homestead of his fathers. And thus the inheritance of the birthright came finally to Jacob by Esau's own act, and would doubtless have so come to him; only his father's blessing and the transference to him of the Abrahamic promises would have been given him, not at the time of Isaac's temporary illness, but on his deathbed.

(6) Into the country from the face.-Heb., into a land away from the face, &c.

(7) The land wherein they were strangers. -The large growth of their wealth made the separation of Esau and Jacob as inevitable as had been that of Abraham and Lot. It is a usual incident in the life of nomads, and a tribe can multiply only to the extent of

1

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a Josh. 24. 4.

(9) And these are the generations of Esau the father of the Edomites in mount Seir: (10) these are the names of Esau's sons; 'Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau. (11) And the sons of Eliphaz were Teman, Omar, 1 Heb., Edom. Zepho, and Gatam, and Kenaz. (12) And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek : these were the sons of Adah Esau's wife. (13) And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah these were the sons of Bashemath Esau's wife. (14) And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's wife and she bare to Esau Jeush, and Jaalam, and Korah.

b 1 Chron. 1.35, &c.

B.C. cir. 1840.

c 1 Chron. 1. 38.

the capabilities of their district to support them. When this is reached, one portion of the tribe must seek a new home. This necessity was in the present case aggravated by Esau and Jacob being only sojourners in Canaan, surrounded by tribes who claimed to be owners of the soil: and this may have helped in determining Esau's choice; for in right of Aholibamah, he was in her country a duke. Maimonides also observes, that though Esau had gone on hunting expeditions to Seir, and even possibly for plunder, yet that he was not sufficiently powerful to take possession of the country until by Isaac's death the number of his retainers was largely multiplied.

(8) Mount Seir.-The land of Idumea extends from the southern extremity of the Dead Sea to the Gulf of Elath, and consists of a chain of mountains running parallel to the Akaba, or continuation of the deep depression through which the Jordan flows till it loses itself in the Dead Sea. The hills are of limestone, with masses here and there of basalt; and though large portions are so covered with stones as to be barren, the rest is moderately fertile, not indeed in corn, but in figs, pomegranates, and other fruits. The climate is pleasant, the heat in summer being moderated by cool winds, but the winters are cold. The border of it was distant only some fifty or sixty miles from Hebron, so that Esau's transference of himself thither was an easy matter. (Comp. Note on chap. xxvii. 39.)

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(9) The father of the Edomites. Heb., the father of Edom. He was himself the man Edom, but the word here means the country of which he was the colonizer.

(12) Amalek.-We have already read of the" field of the Amalekite" in chap. xiv. 7. As Balaam describes Amalek as "the beginning of nations" (so the Heb., Num. xxiv. 20), the race can scarcely have had so ignoble an origin as to have sprung from a concubine of Eliphaz; for we gather from Amos vi. 1 that the phrase used by Balaam implied precedence and nobility.

:

Dukes Descended from Esau.

(15) These were dukes of the sons of Esau the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, (16) duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah. (17) And these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife. (18) And these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau's wife. (19) These are the sons of Esau, who is Edom, and these are their dukes.

(20) These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

It was, moreover, one of the most widely spread races
of antiquity, occupying the whole country from Shur,
on the borders of Egypt, to Havilah, in Arabia Felix.
But probably there was a fusion of some of the Horites
with the Amalekites, just as the Kenezites, under
Caleb, were fused into the tribe of Judah. For in
1 Chron. iv. 42, 43, we find the Simeonites invading
Mount Seir, and smiting Amalekites there. Of these
Amalekites in Seir, Amalek, the grandson of Esau,
was probably the founder; for in verse 16 he is called a
duke, and therefore one district of the country would
belong to his descendants, in the same manner as each
son of Jacob had a territory called after his name.
this district the chiefs would be Semites of the race of
Esau; the mass of the people a blended race of Horites
and Amalekites. There is no difficulty in the absence
of their names from chap. x. Though Balaam magnified
them, they were regarded by Israel, not as a nation,
but as a hateful horde of plunderers.

In

(15) Dukes.—Duke is the Latin word dux, a leader; but the Hebrew word alluph signifies a tribal prince. It is derived from eleph, a thousand, used in much the same way as the word hundred with us for a division of the country. Probably it was one large enough to have in it a thousand grown men, whereas a hundred in Saxon times was a district in which there were a hundred homesteads. For this use of it, see Micah v. 2. Each alluph, therefore, would be the prince of one of these districts, assigned to him as the possession of himself and his seed.

(16) Duke Korah.-The Samaritan Pentateuch rightly omits this name. He was a son of the Horite wife, Aholibamah.

(18) Duke Jeush

.-Aholibamah's three sons are dukes, but only the grandsons of the other wives. The reason of this probably is that she belonged to the dominant family of Seir, and her sons took the command of districts and tribes of the Horite people in her right. (20) The sons of Seir the Horite. This genealogy is given partly because it contains that of Aholibamah,

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