Esau Edom

ESAU EDOM

Introduction — Identifying Esau–Edom in Scripture

This study is a comprehensive examination of every passage in Scripture concerning Esau, Edom, Idumea, and related terms, tracing their identity, character, and prophetic destiny from Genesis to Revelation.
Our purpose is not academic curiosity, but spiritual clarity — to rightly divide the Word of Truth and identify who is who in the sacred record, so that we may apply God’s Word accurately to our people, our history, and our present age.

Throughout the Bible, the conflict between Jacob and Esau represents far more than a family quarrel; it is the divine pattern of two nations, two manner of people (Gen 25:23) — one chosen for covenant purpose, the other destined for perpetual opposition.
This enmity did not end at the cradle, nor even at the borders of Edom — it continued through the captivities, resurfaced in the priesthood of Jerusalem, and persists today in the global systems of commerce, politics, media, and religion.

Modern churchmen, blinded by centuries of mistranslation and Judeo-Christian compromise, have blurred the distinction between Judah and Jew, Israel and Edom, saints and outsiders.
But the prophets, the apostles, and Christ Himself spoke plainly — identifying this adversarial lineage and warning of its end-time deception.
To ignore this distinction is to misapply prophecy, confuse covenant, and twist the very heart of Scripture.

This study therefore follows the historical, prophetic, linguistic, genealogical, and theological trail of Esau–Edom through every mention —
from the birthright in Genesis, to the bloodline wars of Kings and Chronicles, through the denunciations of the prophets, and finally to the New Testament where Edom re-emerges as the Pharisaic-Herodian system — the religious, political, and financial power that opposed Christ and rules the world today under a different name.

Only by recognizing who Esau truly is, and how his descendants have fulfilled prophecy throughout history, can we as God’s covenant people understand who we are, why we suffer under his yoke, and what Yahweh has promised concerning his final destruction and our restoration.

“Was not Esau Jacob’s brother? saith Yahweh: yet I loved Jacob, and I hated Esau.” — Malachi 1:2–3
“For Esau is the end of the world, and Jacob is the beginning of it that followeth.” — 2Esdras 6:9

The wars of the kings

Abram rescues Lot

Genesis 14:1 ​​ And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations; ​​ 

​​ 14:2 ​​ That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

​​ 14:3 ​​ All these were joined together in the vale (valley) of Siddim, which is the salt sea.

The Sea of Salt, this is the Dead Sea.

​​ 14:4 ​​ Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

​​ 14:5 ​​ And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

The Rephaims, Zuzims and Emims were mighty men of renown and tyrannical clans.

Ashteroth Karnaim means Ashteroth of the Double Horns.

Zuzims in Ham is not a reference to Ham, son of Noah. It is a different spelling and definition entirely, and is a reference to “beast men”.

​​ 14:6 ​​ And the Horites in their mount Seir, unto Elparan (well of Paran), which is by the wilderness (desert).

This is the time of Abram, long before Esau is born. Verse 6 names Mount Seir because that mountainous tract already existed and was inhabited by the Horites, not by Esau’s family yet.

Seir is Esau’s inheritance — Mount Seir was prophetically tied to Esau, and its early mention in Gen 14 foreshadows that inheritance.

• Horites = displaced line — The Horites were the people Esau would later supplant (Gen 36:8, 20–21; Deut 2:12, 22) , showing the “preparation” of Esau’s land.

• Symbolic claim — Because Seir is mentioned here, it as an early witness that God had already marked Seir for Esau’s posterity.

• Contrast with tradition — Instead of reading Gen 14 merely as geography, Identity readings tie it directly into covenant history: “This land was to be Esau’s inheritance, and here is the first scriptural marker of it.”

Summary: Gen 14:6 is more than background; it sets up Seir as the stage for Esau’s role in prophecy, showing how God pre-positioned Esau’s future inheritance even before his birth.

Genesis 25:25 ​​ And the first came out red, all over like an hairy garment; and they called his name Esau.

Esau’s “Red” Nature:

Red = Edom. This is a prophetic racial mark.

Red is also tied to modern “Red” movements — especially socialism and communism. Esau’s descendants, identified with Jewry, are often linked to the rise of Marxism, Bolshevism, and international communism. Thus, the “redness” of Esau is viewed not only as physical but symbolic of the ideological, revolutionary spirit of his line.

​​ 25:26 ​​ And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

Jacob Grasping the Heel:

Seen as prophecy: Jacob’s descendants destined to bring down Esau’s dominion. This ties to 2 Esdras 6:7–10 (“Esau is the end of the world, Jacob is the beginning of it that followeth”).

​​ 25:27 ​​ And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.

​​ 25:28 ​​ And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

​​ 25:29 ​​ And Jacob sod pottage: and Esau came from the field, and he was faint:

​​ 25:30 ​​ And Esau said to Jacob, Feed me, I pray you, with that same red pottage; for I am faint: therefore was his name called Edom.

​​ 25:31 ​​ And Jacob said, Sell me this day your birthright.

​​ 25:32 ​​ And Esau said, Behold, I am at the point to die (walk to death): and what profit shall this birthright do to me?

Despising the Birthright:

The covenantal birthright (land, rulership, priesthood) was legally transferred to Jacob.

Esau’s rejection set his line outside of the promises forever — a key point used against Jewish claims to covenant identity.

Hebrews 12:16–17 confirms Esau’s rejection, not just personally but generationally.

​​ 25:33 ​​ And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

Jasher 27:12-14

12And Jacob acted wisely with Esau in this matter, and Esau sold his birthright to Jacob, for it was so brought about by Yahweh.

13 And Esau's portion in the cave of the field of Machpelah, which Abraham had bought from the children of Heth for the possession of a burial ground, Esau also sold to Jacob, and Jacob bought all this from his brother Esau for value given.

14 And Jacob wrote the whole of this in a book, and he testified the same with witnesses, and he sealed it, and the book remained in the hands of Jacob.

​​ 25:34 ​​ Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

Despised is from H959, to disdain, hold in contempt, to disesteem, think to scorn.

The soup was just a ceremonial act. Esau sold his birthright and despised his own race by taking daughters of the Canaanites (Hittites).

Genesis 25 shows Esau’s “red” nature — not only physical but prophetic of the revolutionary, blood-stained systems (like communism) later associated with his line. His despising of the birthright sealed his descendants outside of God’s covenant, while Jacob’s grasp at the heel prefigured his rightful inheritance of Israel’s promises.

Genesis 26:34 ​​ 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:

​​ 26:35 ​​ Which were a grief of mind (bitterness of spirit) unto Isaac and to Rebekah.

​​ Esau’s intermarriage:

This is the turning point in Esau’s racial corruption. By marrying into the Hittites/Canaanites, Esau’s line became a mixed seed — cut off from the Adamic covenant line.

Seen as the prophetic root of the later “mongrelization” of Edom, tied to Deut 23:2 and Neh 13:3 (“mixed multitude” excluded).

This is often cited as the reason Esau’s descendants (Edomites → Jews) cannot inherit covenant promises or claim to be Judah (Rev 2:9, 3:9).

v35 — grief of mind:

Isaac and Rebekah’s grief wasn’t just parental sadness — it was covenantal recognition that Esau’s line was polluted.

This “grief” foreshadows Mal 1:3–4, where Edom is rejected, and Heb 12:16–17, where Esau is labeled “profane.”

From this point forward Esau forfeited his claim, not only by despising the birthright earlier but now by corrupting his seed.

Summary: Genesis 26:34–35 records the covenantal breach: Esau’s marriages to Hittites corrupted his bloodline, ensuring Edom’s later role as a mixed, rejected people. Isaac and Rebekah’s grief recognized that Esau’s posterity could never be heirs of the promises. All this is in God’s plan, as He is the potter and they are the vessels (Rom 9).

Jasher 28:19-23

19 And Esau was continually hunting in the fields to bring home what he could get, so did Esau all the days.

20 And Esau was a designing and deceitful man, one who hunted after the hearts of men and inveigled them, and Esau was a valiant man in the field, and in the course of time went as usual to hunt; and he came as far as the field of Seir, the same is Edom.

21 And he remained in the land of Seir hunting in the field a year and four months.

22 And Esau there saw in the land of Seir the daughter of a man of Canaan, and her name was Jehudith, the daughter of Beeri, son of Epher, from the families of Heth the son of Canaan.

23 And Esau took her for a wife, and he came unto her; forty years old was Esau when he took her, and he brought her to Hebron, the land of his father's dwelling place, and he dwelt there.

Isaac Blesses Jacob

Genesis 27:1 ​​ And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

​​ 27:2 ​​ And he said, Behold now, I am old, I know not the day of my death:

​​ 27:3 ​​ Now therefore take, I pray you, your weapons, your quiver and your bow, and go out to the field, and take (hunt, catch) me some venison;

​​ 27:4 ​​ And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless you before I die.

Isaac, though patriarch, was partial to Esau for fleshly reasons (“because he ate of his venison” 25:28).

This represents the tension between carnal and spiritual choice — Isaac leaning toward Esau’s fleshly nature vs. God’s foreordained plan (Jacob chosen in the womb).

Esau’s descendants would forever be tied to the carnal and material world, while Jacob’s line held the spiritual inheritance.

​​ 27:5 ​​ And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

​​ 27:6 ​​ And Rebekah spake unto Jacob her son, saying, Behold, I heard your father speak unto Esau your brother, saying,

​​ 27:7 ​​ Bring me venison, and make me savoury meat, that I may eat, and bless you before Yahweh before my death.

Proverbs 23:3 ​​ Be not desirous of his dainties: for they are deceitful meat.

​​ 27:8 ​​ Now therefore, my son, obey my voice according to that which I command you.

​​ 27:9 ​​ Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for your father, such as he loveth:

​​ 27:10 ​​ And you shalt bring it to your father, that he may eat, and that he may bless you before his death.

​​ 27:11 ​​ And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

​​ 27:12 ​​ My father peradventure will feel me, and I shall seem to him as a deceiver (mocker); and I shall bring a curse upon me, and not a blessing.

​​ 27:13 ​​ And his mother said unto him, Upon me be your curse, my son: only obey my voice, and go fetch me them.

​​ 27:14 ​​ And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

​​ 27:15 ​​ And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:

​​ 27:16 ​​ And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

​​ 27:17 ​​ And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

​​ 27:18 ​​ And he came unto his father, and said, My father: and he said, Here am I; who art you, ​​ my son?

​​ 27:19 ​​ And Jacob said unto his father, I am Esau your firstborn; I have done according as you badest me: arise, I pray you, sit and eat of my venison, that your soul may bless me.

​​ 27:20 ​​ And Isaac said unto his son, How is it that you hast found it so quickly, my son? And he said, Because Yahweh your God brought it to me.

​​ 27:21 ​​ And Isaac said unto Jacob, Come near, I pray you, that I may feel you, my son, whether you be my very son Esau or not.

​​ 27:22 ​​ And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

​​ 27:23 ​​ And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.

​​ 27:24 ​​ And he said, Art you my very son Esau? And he said, I am.

The deception is not glorified, but seen as necessary to fulfill prophecy (25:23).

The blessing confirms Jacob inherits: fruitfulness, nations bowing, supremacy over brothers, covenant blessings of Abraham (vv28–29).

Jacob-Israel = covenant seed (White Adamic peoples). Esau forfeits not just the birthright (25:34) but now also the blessing.

“Esau had despised his birthright, but he wanted the blessing. Yet once his seed was polluted, God could not and would not honor Esau as heir.”

​​ 27:30 ​​ And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

​​ 27:32 ​​ And Isaac his father said unto him, Who art you? And he said, I am your son, your firstborn Esau.

​​ 27:33 ​​ And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before you camest, and have blessed him? yea, and he shall be blessed.

Romans 11:29 ​​ For the gifts and calling of God are not to be repented of.

​​ 27:34 ​​ And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

​​ 27:35 ​​ And he said, Your brother came with subtilty, and hath taken away your blessing.

​​ 27:36 ​​ And he said, Is not he rightly named Jacob? for he hath supplanted (overreached) me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast you not reserved a blessing for me?

Esau told two lies. He sold his birthright (recorded and witnesses), which was void anyway because of his race mixing, and the blessing he would have received was not his to receive.

Also, when Esau killed Nimrod (per Jasher), he assumed the Babylonian empire. He cannot have both birthrights.

​​ 27:37 ​​ And Isaac answered and said unto Esau, Behold, I have made him your lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto you, my son?

​​ 27:38 ​​ And Esau said unto his father, Hast you but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

Hebrews 12:17 ​​ For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

​​ 27:39 ​​ And Isaac his father answered and said unto him, Behold, your dwelling shall be the fatness of the earth (land), and of the dew of heaven (the sky) from above;

The KJV leaves out very important words “away from”.

It should read “... your dwelling shall be away from the fatness of the land, and away from the dew of the sky from above.”

​​ 27:40 ​​ And by your sword shalt you live, and shalt serve your brother; and it shall come to pass when you shalt have the dominion, that you shalt break his yoke from off your neck.

v30–40 (Esau’s cry):

Esau’s “great and exceeding bitter cry” (v34) is iconic. Heb 12:16–17 applies this: “a profane person… who for one morsel sold his birthright.”

Esau wanted the blessing without the covenant obligations. He sought material benefits, not obedience.

Isaac’s “blessing” for Esau is actually a prophecy of his destiny:

Dwelling in barren lands (“away from the fatness of the earth” — cf. Gen 27:39 alt. trans.).

Living by the sword (war-like, violent people).

Dominion at times over Jacob, but only temporary, never covenantal.

This anticipates Edomite dominion in history (Herodian rule over Judea, Jewish control in finance/politics), but always ending in judgment.

This is a prophecy (the yoke breaking), and has come to pass. The Jews (Esau) have taken dominion because they control everything now. The banks, media, schools, government, churches, food industry, everything.

The yoke was broken off his neck officially in 1948. This is when the Jews had the agreement called the Balfour Declaration with the British to hand Palestine over to them. Part of the process and cause of WWI and II, and the UN being created (by the Rothchilds-Edomite Jews). The Israeli State is a den of vipers. The Jews are NOT of Jacob. They are of Esau.

​​ 27:41 ​​ And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

​​ 27:42 ​​ And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, your brother Esau, as touching (concerning) you, doth comfort himself, purposing to kill you.

Wisdom 10:10 ​​ When the righteous fled from his brother's wrath she guided him in right paths, shewed him the kingdom of God, and gave him knowledge of holy things, made him rich in his travels, and multiplied the fruit of his labours.

Psalm 64:5 ​​ They (Edomite Jews) encourage themselves in an evil matter: they commune of laying snares privily; they say, Who shall see them?

​​ 27:43 ​​ Now therefore, my son, obey my voice; and arise, flee you to Laban my brother to Haran;

​​ 27:44 ​​ And tarry with him a few days, until your brother's fury turn away;

​​ 27:45 ​​ Until your brother's anger turn away from you, and he forget that which you hast done to him: then I will send, and fetch you from thence: why should I be deprived also of you both in one day?

Jasher 29:12-15

12 And when Esau saw that Jacob had fled and escaped from him, and that Jacob had cunningly obtained the blessing, then Esau grieved exceedingly, and he was also vexed at his father and mother; and he also rose up and took his wife and went away from his father and mother to the land of Seir, and he dwelt there; and Esau saw there a woman from amongst the daughters of Heth whose name was Bosmath, the daughter of Elon the Hittite, and he took her for a wife in addition to his first wife, and Esau called her name Adah, saying the blessing had in that time passed from him.

13 And Esau dwelt in the land of Seir six months without seeing his father and mother, and afterward Esau took his wives and rose up and returned to the land of Canaan, and Esau placed his two wives in his father's house in Hebron.

14 And the wives of Esau vexed and provoked Isaac and Rebecca with their works, for they walked not in the ways of Yahweh, but served their father's gods of wood and stone as their father had taught them, and they were more wicked than their father.

15 And they went according to the evil desires of their hearts, and they sacrificed and burnt incense to the Baalim, and Isaac and Rebecca became weary of them.

​​ 27:46 ​​ And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

v41–46 (Esau hates Jacob):

Esau’s hatred becomes perpetual enmity: “The days of mourning for my father are at hand; then I will slay my brother Jacob.”

This is echoed in Obadiah, Malachi, and Ezekiel where Edom is portrayed as an eternal enemy of Israel.

This “perpetual hatred” (Eze 35:5) defines the historical role of Edom — from Amalek’s attacks, to Edom aiding Babylon against Jerusalem, to Edomite-Jews opposing Christ.

Rebekah’s grief (v46) ties back to Gen 26:34–35 — Esau’s wives corrupted the line, making her dread Jacob doing the same.

If Jacob marries Canaanites, the pure, chosen seedline would have been lost completely.

Going back to the switcharoo by Rebekah with Jacob in place of Esau. She knew the curse attached to marrying outside the race. Yahweh inspired her because Isaac thought with his belly (symbolic of carnal desire) and also did not know of the selling of the birthright. The birthright legally and divinely was to be for Jacob.

Esau’s rejection is final. Romans 9:13 (“Jacob have I loved, Esau have I hated”) is a divine decree rooted in this chapter.

Two nations prophecy fulfilled. The “two manner of people” (Gen 25:23) now fully diverge: Jacob chosen, Esau rejected.

Esau’s nature: profane, carnal, violent, worldly, hostile to God’s covenant people.

Edom’s destiny: periodic dominion but perpetual hatred, ending in destruction (Obadiah 18).

Modern tie: Esau’s “red” (Gen 25:25, 30) carried forward in Edomite-Jewish identification with red revolution/communism, bloodshed, and opposition to Christendom.

Summary: Genesis 27 seals the destinies of Jacob and Esau. Jacob, though flawed in method, inherits the covenant blessing according to God’s decree. Esau, having despised his birthright and corrupted his seed, is rejected, left with only a prophecy of violence, wandering, and temporary dominion. His bitter hatred of Jacob becomes the root of perpetual enmity, carried down through Edom into history and, into the modern Jewish people who play Esau’s role on the world stage.

Context: Isaac has formally blessed Jacob (Gen 28:1–4), instructing him not to marry a Canaanite but to take a wife from Laban’s house. Esau, noticing this, tries to “correct” his error by marrying Ishmael’s line. Jacob then departs toward Haran.

Genesis 28:5 ​​ And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

​​ 28:6 ​​ When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

​​ 28:7 ​​ And that Jacob obeyed his father and his mother, and was gone to Padanaram;

​​ 28:8 ​​ And Esau seeing that the daughters of Canaan pleased not Isaac his father;

​​ 28:9 ​​ Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

Esau’s mixed marriages (vv6–9):

• This highlights again that Esau’s line was corrupted beyond recovery. He had already taken Hittite wives (Gen 26:34–35), grieving Isaac and Rebekah. His solution is not repentance but adding another woman into the mix — this time with Ishmael’s seed.

• This sealed Esau’s role as the archetype of intermixture and rebellion against covenant law. The Edomite race at this time becomes mongrelized, a blend of Canaanite and Ishmaelite.

• Esau forfeited the covenant not only by despising the birthright, but by polluting his seed-line — which God would never accept for the holy purposes of the kingdom.

• Contrast with Jacob (vv5, 7, 10):

• Jacob is obedient, separating himself from forbidden lines to marry within his own kin. This distinction between Jacob (separation) and Esau (intermixture) is foundational to covenant identity.

• Jacob-Israel = preservation of Adamic purity and covenant destiny; Esau-Edom = corruption, assimilation, and rebellion.

• This “two manner of people” contrast (Gen 25:23) is visibly reinforced here.

• Prophetic implications:

• Esau’s attempt to repair his mistake by marrying Ishmael’s line is seen as prophetic of later Edom-Jewry alliances with Islam and foreign powers, always outside covenant bounds.

• The Edomite-Ishmaelite mixture is significant: in history, Idumean Jews intermarried and aligned with foreign tribes, reinforcing their hybrid identity.

• Deut 23:2 (“A mongrel shall not enter the congregation of the LORD…”) and Neh 13:3 (separation from “mixed multitude”). By joining himself with Canaanite and Ishmaelite wives, Esau cut his posterity off from covenant inheritance.

Jasher 31-41

31 And when Jacob went away to go to Haran Esau called unto his son Eliphaz, and secretly spoke unto him, saying, Now hasten, take thy sword in thy hand and pursue Jacob and pass before him in the road, and lurk for him, and slay him with thy sword in one of the mountains, and take all belonging to him and come back.

32 And Eliphaz the son of Esau was an active man and expert with the bow as his father had taught him, and he was a noted hunter in the field and a valiant man.

33 And Eliphaz did as his father had commanded him, and Eliphaz was at that time thirteen years old, and Eliphaz rose up and went and took ten of his mother's brothers with him and pursued Jacob.

34 And he closely followed Jacob, and he lurked for him in the border of the land of Canaan opposite to the city of Shechem.

35 And Jacob saw Eliphaz and his men pursuing him, and Jacob stood still in the place in which he was going, in order to know what this was, for he did not know the thing; and Eliphaz drew his sword and he went on advancing, he and his men, toward Jacob; and Jacob said unto them, What is to do with you that you have come hither, and what meaneth it that you pursue with your swords.

36 And Eliphaz came near to Jacob and he answered and said unto him, Thus did my father command me, and now therefore I will not deviate from the orders which my father gave me; and when Jacob saw that Esau had spoken to Eliphaz to employ force, Jacob then approached and supplicated Eliphaz and his men, saying to him,

37 Behold all that I have and which my father and mother gave unto me, that take unto thee and go from me, and do not slay me, and may this thing be accounted unto thee a righteousness.

38 And Yahweh caused Jacob to find favor in the sight of Eliphaz the son of Esau, and his men, and they hearkened to the voice of Jacob, and they did not put him to death, and Eliphaz and his men took all belonging to Jacob together with the silver and gold that he had brought with him from Beersheba; they left him nothing.

39 And Eliphaz and his men went away from him and they returned to Esau to Beersheba, and they told him all that had occurred to them with Jacob, and they gave him all that they had taken from Jacob.

40 And Esau was indignant at Eliphaz his son, and at his men that were with him, because they had not put Jacob to death.

41 And they answered and said unto Esau, Because Jacob supplicated us in this matter not to slay him, our pity was excited toward him, and we took all belonging to him and brought it unto thee; and Esau took all the silver and gold which Eliphaz had taken from Jacob and he put them by in his house.

​​ 28:10 ​​ And Jacob went out from Beersheba, and went toward Haran.

Genesis chapter 29 tells of Jacob and Rachel and Leah. The family of Jacob/Israel begins.

But meanwhile in the house of Esau...

Jasher 30: 23-29

23 And when Jehudith (Esau's wife) died, Esau rose up and went to Seir to hunt in the field, as usual, and Esau dwelt in the land of Seir for a long time.

24 And in the sixth year (of Jacob's dwelling at Laban's) Esau took for a wife, in addition to his other wives, Ahlibamah, the daughter of Zebeon the Hivite, and Esau brought her to the land of Canaan.

25 And Ahlibamah conceived and bare unto Esau three sons, Yeush, Yaalan, and Korah.

26 And in those days, in the land of Canaan, there was a quarrel between the herdsmen of Esau and the herdsmen of the inhabitants of the land of Canaan, for Esau's cattle and goods were too abundant for him to remain in the land of Canaan, in his father's house, and the land of Canaan could not bear him on account of his cattle.

27 And when Esau saw that his quarreling increased with the inhabitants of the land of Canaan, he rose up and took his wives and his sons and his daughters, and all belonging to him, and the cattle which he possessed, and all his property that he had acquired in the land of Canaan, and he went away from the inhabitants of the land to the land of Seir, and Esau and all belonging to him dwelt in the land of Seir.

28 But from time to time Esau would go and see his father and mother in the land of Canaan, and Esau intermarried with the Horites, and he gave his daughters to the sons of Seir, the Horite.

29 And he gave his elder daughter Marzith to Anah, the son of Zebeon, his wife's brother, and Puith he gave to Azar, the son of Bilhan the Horite; and Esau dwelt in the mountain, he and his children, and they were fruitful and multiplied.

Esau's descendants began multiplying.

Chapter 30 tells of the sons of Jacob. ​​ Rachel, Leah, and their handmaids Bilhah and Zilpah bare Jacob 12 sons and 1 daughter. Thus, the Israelites began multiplying.

Chapter 31 tells of Jacob departing from his uncle Laban. Jacob's family and livestock needed more space from Laban's. Jacob takes his family and heads back to the land of his kindred in Canaan. Jacob was returning back home to Isaac and Rebekah.

In the mean time...

Jasher 31:54-77

54 And he (Laban) hastened and sent off his son Beor, who was seventeen years old, with Abichorof the son of Uz, the son of Nahor, and with them were ten men.

55 And they hastened and went and passed on the road before Jacob, and they came by another road to the land of Seir.

56 And they came unto Esau and said unto him, Thus saith thy brother and relative, thy mother's brother Laban, the son of Bethuel, saying,

57 Hast thou heard what Jacob thy brother has done unto me, who first came to me naked and bare, and I went to meet him, and brought him to my house with honor, and I made him great, and I gave him my two daughters for wives and also two of my maids.

58 And God blessed him on my account, and he increased abundantly, and had sons, daughters and maid servants.

59 He has also an immense stock of flocks and herds, camels and asses, also silver and gold in abundance; and when he saw that his wealth increased, he left me whilst I went to shear my sheep, and he rose up and fled in secrecy.

60 And he lifted his wives and children upon camels, and he led away all his cattle and property which he acquired in my land, and he lifted up his countenance to go to his father Isaac, to the land of Canaan.

61 And he did not suffer me to kiss my daughters and their children, and he led my daughters as captives taken by the sword, and he also stole my gods and he fled.

62 And now I have left him in the mountain of the brook of Jabuk, him and all belonging to him; he lacketh nothing.

63 If it be thy wish to go to him, go then and there wilt thou find him, and thou canst do unto him as thy soul desireth; and Laban's messengers came and told Esau all these things.

64 And Esau heard all the words of Laban's messengers, and his anger was greatly kindled against Jacob, and he remembered his hatred, and his anger burned within him.

65 And Esau hastened and took his children and servants and the souls of his household, being sixty men, and he went and assembled all the children of Seir the Horite and their people, being three hundred and forty men, and took all this number of four hundred men with drawn swords, and he went unto Jacob to smite him.

66 And Esau divided this number into several parts, and he took the sixty men of his children and servants and the souls of his household as one head, and gave them in care of Eliphaz his eldest son.

67 And the remaining heads he gave to the care of the six sons of Seir the Horite, and he placed every man over his generations and children.

68 And the whole of this camp went as it was, and Esau went amongst them toward Jacob, and he conducted them with speed.

69 And Laban's messengers departed from Esau and went to the land of Canaan, and they came to the house of Rebecca the mother of Jacob and Esau.

70 And they told her saying, Behold thy son Esau has gone against his brother Jacob with four hundred men, for he heard that he was coming, and he is gone to make war with him, and to smite him and to take all that he has.

71 And Rebecca hastened and sent seventy two men from the servants of Isaac to meet Jacob on the road; for she said, Peradventure, Esau may make war in the road when he meets him.

72 And these messengers went on the road to meet Jacob, and they met him in the road of the brook on the opposite side of the brook Jabuk, and Jacob said when he saw them, This camp is destined to me from God, and Jacob called the name of that place Machnayim.

73 And Jacob knew all his father's people, and he kissed them and embraced them and came with them, and Jacob asked them concerning his father and mother, and they said, They were well.

74 And these messengers said unto Jacob, Rebecca thy mother has sent us to thee, saying, I have heard, my son, that thy brother Esau has gone forth against thee on the road with men from the children of Seir the Horite.

75 And therefore, my son, hearken to my voice and see with thy counsel what thou wilt do, and when he cometh up to thee, supplicate him, and do not speak rashly to him, and give him a present from what thou possessest, and from what God has favored thee with.

76 And when he asketh thee concerning thy affairs, conceal nothing from him, perhaps he may turn from his anger against thee and thou wilt thereby save thy soul, thou and all belonging to thee, for it is thy duty to honor him, for he is thy elder brother.

77 And when Jacob heard the words of his mother which the messengers had spoken to him, Jacob lifted up his voice and wept bitterly, and did as his mother then commanded him.

Jacob prepares to meet Esau.

Genesis 32:3 ​​ And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

Jacob’s messengers go to “the land of Seir, the country of Edom.” This is the first explicit tie of Esau with Seir — fulfilling the earlier hints (Gen 14:6; 36:8). It identifies Esau-Edom as the settled, distinct nation outside Jacob’s line.

Seir becomes symbolic of Edom’s perpetual opposition to Israel. Later prophets (Obadiah, Ezekiel, Malachi) recall this enmity, rooted in this Genesis moment.

​​ 32:4 ​​ And he commanded them, saying, Thus shall ye speak unto my lord Esau; Your servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

​​ 32:5 ​​ And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace (favor) in your sight.

Jasher 32:9-12

9 And Esau answered them with pride and contempt, and said unto them, Surely I have heard and truly it has been told unto me what Jacob has done to Laban, who exalted him in his house and gave him his daughters for wives, and he begat sons and daughters, and abundantly increased in wealth and riches in Laban's house through his means.

10 And when he saw that his wealth was abundant and his riches great he fled with all belonging to him, from Laban's house, and he led Laban's daughters away from the face of their father, as captives taken by the sword without telling him of it.

11 And not only to Laban has Jacob done thus but also unto me has he done so and has twice supplanted me, and shall I be silent?

12 Now therefore I have this day come with my camps to meet him, and I will do unto him according to the desire of my heart.

Genesis 31 and Jasher 31:41-45 tell of the events of Jacob's leaving Laban.

​​ 32:6 ​​ And the messengers returned to Jacob, saying, We came to your brother Esau, and also he cometh to meet you, and four hundred men with him.

Foreshadowing Edom’s militarized, oppressive stance toward Israel. Jacob is pictured as defenseless, depending only on God. Esau comes as if for war.

This matches the prophecy that Esau would “live by the sword” (Gen 27:40).

​​ 32:7 ​​ Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;

​​ 32:8 ​​ And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

​​ 32:9 ​​ And Jacob said, O God of my father Abraham, and God of my father Isaac, Yahweh which saidst unto me, Return unto your country, and to your kindred, and I will deal well with you:

​​ 32:10 ​​ I am not worthy of the least of all the mercies, and of all the truth, which You hast shewed unto Your servant; for with my staff I passed over this Jordan; and now I am become two bands (camps).

​​ 32:11 ​​ Deliver me, I pray You, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

Psalm 59:1 ​​ Deliver me from mine enemies, O my God: defend me from them that rise up against me.

​​ 32:12 ​​ And You saidst, I will surely do you good, and make your seed as the sand of the sea, which cannot be numbered for multitude.

Jacob’s prayer (vv9–12):

Jacob does not appeal to his own strength, but to covenant promises.

Israel’s survival in the face of Esau’s hostility always depends on God’s intervention, not appeasement.

The “two camps” idea (Mahanaim, cf. v7) becomes symbolic — God’s people divided and scattered, but preserved by grace.

Jasher 32:26-40

26 And Jacob tarried there that night, and during the whole night he gave his servants instructions concerning the forces and his children.

27 And Yahweh heard the prayer of Jacob on that day, and Yahweh then delivered Jacob from the hands of his brother Esau.

28 And Yahweh sent three angels of the angels of heaven, and they went before Esau and came to him.

29 And these angels appeared unto Esau and his people as two thousand men, riding upon horses furnished with all sorts of war instruments, and they appeared in the sight of Esau and all his men to be divided into four camps, with four chiefs to them.

30 And one camp went on and they found Esau coming with four hundred men toward his brother Jacob, and this camp ran toward Esau and his people and terrified them, and Esau fell off the horse in alarm, and all his men separated from him in that place, for they were greatly afraid.

31 And the whole of the camp shouted after them when they fled from Esau, and all the warlike men answered, saying,

32 Surely we are the servants of Jacob, who is the servant of God, and who then can stand against us? And Esau said unto them, O then, my lord and brother Jacob is your lord, whom I have not seen for these twenty years, and now that I have this day come to see him, do you treat me in this manner?

33 And the angels answered him saying, As Yahweh liveth, were not Jacob of whom thou speaketh thy brother, we had not let one remaining from thee and thy people, but only on account of Jacob we will do nothing to them.

34 And this camp passed from Esau and his men and it went away, and Esau and his men had gone from them about a league when the second camp came toward him with all sorts of weapons, and they also did unto Esau and his men as the first camp had done to them.

35 And when they had left it to go on, behold the third camp came toward him and they were all terrified, and Esau fell off the horse, and the whole camp cried out, and said, Surely we are the servants of Jacob, who is the servant of God, and who can stand against us?

36 And Esau again answered them saying, O then, Jacob my lord and your lord is my brother, and for twenty years I have not seen his countenance and hearing this day that he was coming, I went this day to meet him, and do you treat me in this manner?

37 And they answered him, and said unto him, As Yahweh liveth, were not Jacob thy brother as thou didst say, we had not left a remnant from thee and thy men, but on account of Jacob of whom thou speakest being thy brother, we will not meddle with thee or thy men.

38 And the third camp also passed from them, and he still continued his road with his men toward Jacob, when the fourth camp came toward him, and they also did unto him and his men as the others had done.

39 And when Esau beheld the evil which the four angels had done to him and to his men, he became greatly afraid of his brother Jacob, and he went to meet him in peace.

40 And Esau concealed his hatred against Jacob, because he was afraid of his life on account of his brother Jacob, and because he imagined that the four camps that he had lighted upon were Jacob's servants.

​​ 32:13 ​​ And he (Jacob) lodged there (across the Jordan) that same night; and took of that which came to his hand a present for Esau his brother;

​​ 32:14 ​​ Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,

​​ 32:15 ​​ Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.

​​ 32:16 ​​ And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.

​​ 32:17 ​​ And he commanded the foremost, saying, When Esau my brother meeteth you, and asketh you, saying, Whose art you? and whither goest you? and whose are these before you?

​​ 32:18 ​​ Then you shalt say, They be your servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us.

​​ 32:19 ​​ And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.

​​ 32:20 ​​ And say ye moreover, Behold, your servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

Proverbs 21:14 ​​ A gift in secret pacifieth anger: and a reward in the bosom strong wrath.

Jacob’s humility (“thy servant Jacob” v4, 18, 20):

Not simple courtesy, but prophetic: Jacob (Israel) has often bowed under Esau’s yoke (Gen 27:40). This moment is a living type — Israel in fear, appeasing Esau with gifts, living in subjection.

Jacob sends wave after wave of livestock. This is seen as prophetic of how Israel (the White Christian nations) have continually sent tribute to appease Edom — money, power, concessions, banking dominance.

This has been replayed in history: Christian nations often placating Edomite-Jewish power with tribute (finance, politics, concessions) forcing Jacob to give up wealth, yet Jacob still survives because of covenant promise.

​​ 32:21 ​​ So went the present over before him: and himself lodged that night in the company.

​​ 32:22 ​​ And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.

​​ 32:23 ​​ And he took them, and sent them over the brook, and sent over that he had.

Crossing Jabbok (vv22–23):

Jacob sends family over, preparing for possible loss. This is a picture of Jacob/Israel in great tribulation, about to “wrestle” alone with God (v24). The struggle with Esau sets the stage for the coming “time of Jacob’s trouble” (Jer 30:7).

Jacob’s fear and appeasement show Israel’s temporary subjection, but the covenant prayer (vv9–12) shows that God, not Esau, determines Israel’s survival and final triumph.

Wisdom 10:12 ​​ She (Wisdom) defended him from his enemies, and kept him safe from those that lay in wait, and in a sore conflict she gave him the victory; that he might know that goodness is stronger than all.

Genesis 32:3–23 portrays Jacob bowing before Esau in fear, sending gifts to appease him, and crying out to God. Traditional commentary calls this humility and prudence. Identity teaching sees it as prophetic: Jacob-Israel in fear before Edom, bowing under Esau’s sword, paying tribute, and yet preserved by covenant promises. The separation of Esau to Seir and Jacob to Canaan becomes the permanent division of two peoples — one destined for dominion by the sword, the other destined for deliverance by God.

The end of chapter 32 tells of Jacob wrestling an angel and his name was changed to Israel.

Jacob Meets Esau

Genesis 33:1 ​​ And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

​​ 33:2 ​​ And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

Jacob was protecting Rachel and Joseph the most by putting them in the rear.

​​ 33:3 ​​ And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

Jasher 32:54-55

54 And he passed before his children and wives to meet his brother, and he bowed down to the ground, yea he bowed down seven times until he approached his brother, and God caused Jacob to find grace and favor in the sight of Esau and his men, for God had heard the prayer of Jacob.

55 And the fear of Jacob and his terror fell upon his brother Esau, for Esau was greatly afraid of Jacob for what the angels of God had done to Esau, and Esau's anger against Jacob was turned into kindness.

​​ 33:4 ​​ And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. ​​ 

This “embrace” was not a permanent reconciliation but a temporary pause in Esau’s hatred.

​​ 33:5 ​​ And he lifted up his eyes, and saw the women and the children; and said, Who are those with you? And he said, The children which God hath graciously given your servant.

​​ 33:6 ​​ Then the handmaidens came near, they and their children, and they bowed themselves.

​​ 33:7 ​​ And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

​​ 33:8 ​​ And he said, What meanest you by all this drove which I met? And he said, These are to find grace (favor) in the sight of my lord.

​​ 33:9 ​​ And Esau said, I have enough, my brother; keep that you hast unto your self.

​​ 33:10 ​​ And Jacob said, Nay, I pray you, if now I have found grace (favor) in your sight, then receive my present at my hand: for therefore I have seen your face, as though I had seen the face of God, and you wast pleased with me.

​​ 33:11 ​​ Take, I pray you, my blessing that is brought to you; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.

Jacob still feared Esau (Gen 32:11), and his careful arrangement of family and gifts shows he did not trust Esau’s nature. The bowing and appeasement is survival strategy.

​​ 33:12 ​​ And he (Esau) said, Let us take our journey, and let us go, and I will go before you.

​​ 33:13 ​​ And he (Jacob) said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

​​ 33:14 ​​ Let my lord, I pray you, pass over before his servant: and I will lead on softly, according as the cattle (livestock) that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

​​ 33:15 ​​ And Esau said, Let me now leave with you some of the folk that are with me. And he (Jacob) said, What needeth it? let me find grace (favor) in the sight of my lord.

Jasher 32:71-72

71 Behold I will come unto thee to Seir to dwell there together as thou hast spoken, go thou then with thy people for I will follow thee.

72 And Jacob said this to Esau in order to remove Esau and his men from him, so that Jacob might afterward go to his father's house to the land of Canaan.

​​ 33:16 ​​ So Esau returned that day on his way unto Seir.

Esau’s Character Remains:

Esau receives gifts but does not change his nature. This parallels later Edomite history: moments of apparent peace, but always followed by betrayal and hostility (Obadiah 10–14; Ezek 35:5).

Preachers tie this to Obadiah 16 — Esau’s descendants drinking on God’s holy mountain, taking advantage in times of Israel’s weakness.

Jacob’s Refusal to Journey with Esau (vv. 12–16):

Seen prophetically: Israel must separate from Esau; they cannot walk the same path. Jacob’s “slow pace” excuse foreshadows covenant Israel refusing to join Edom’s ways.

Covenant teachers emphasize this as a type of racial, cultural, and covenantal separation — “two manner of people” (Gen 25:23) must remain distinct.

Symbolism of Bowing & Gifts:

Bowing = acknowledgment of Esau’s temporary dominion (Gen 27:40).

Gifts = recognition that Jacob, though covenant heir, still had to appease Esau until God’s appointed time of judgment (cf. Mal 1:4, Obad 18).

Prophetic Application:

This meeting is a pattern repeated in history: Edom outwardly embracing, but inwardly plotting destruction (Psalm 137:7; Ezek 35:5).

Just as Jacob avoided going with Esau, Israel today must not walk in unity with Edom (modern Jewry/false systems).

Esau’s descendants never ceased their hatred, even when they showed outward gestures of peace. The embrace of Esau in Gen 33 mirrors Edom’s later treacheries — pretending brotherhood but plotting destruction (e.g., Obadiah, Psalms 137:7).

Summary: Genesis 33:1–16 is not the happy ending that traditional commentators imagine. While Esau’s outward embrace looks like reconciliation, the identity message shows it as a temporary truce. Jacob bows in recognition of Esau’s temporary dominion, but he refuses to journey with him, signifying that covenant Israel must remain separate. Esau’s nature did not change — the hostility continued through his descendants. The passage foreshadows the ongoing enmity, deceit, and eventual destruction of Edom, while affirming Israel’s duty to walk apart.

​​ 

On his way into Canaan, Jacob bought a parcel of land from the children of Hamor and dwelled there for a year and six months. He called the name of that place Succoth.

Chapter 34 of Genesis and chapters 33-34 of Jasher tell of the Canaanites of the house of Shechem (Hivites) that raped Dinah, the daughter of Jacob. The sons of Jacob slew them all. The name Dinah means justice.

Genesis 35:1 ​​ And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto you when you fleddest from the face of Esau your brother.

​​ 35:27 ​​ And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

​​ 35:28 ​​ And the days of Isaac were an hundred and fourscore years (180).

​​ 35:29 ​​ And Isaac gave up the ghost (expired), and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

The sons of Jacob, later on when they became a nation, were split into 2 houses. The house of Judah and the house of Israel.

The house of Judah was Judah, Benjamin and Levi. They were called the circumcision because they kept and continued the law, priesthood and rituals, their history and heritage. They were the remnant that returned to Jerusalem after the Babylonian captivity.

The house of Israel was the rest of the tribes, Dan, Simeon, Naphthali, etc. They were called the uncircumcision, or dispersed or 'lost' sheep. They did not return to the land after the Assyrian and Babylonian captivities and migrated elsewhere, became pagan, and lost and forgot their heritage, identity, law and God. That is why Jesus Christ appointed Paul to be the apostle to the (Israelite) nations (not 'Gentiles'), the nations of Israel that were scattered and dispersed across the Greco-Roman world.

Esau’s Descendants

Genesis 36:1 ​​ Now these are the generations of Esau, who is Edom.

​​ 36:2 ​​ Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

​​ 36:3 ​​ And Bashemath Ishmael's daughter, sister of Nebajoth.

​​ 36:4 ​​ And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

​​ 36:5 ​​ And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

Esau’s Wives (vv. 1–5)

Esau marries into Canaanite and Ishmaelite lines. This is the mongrelization of Esau’s seed.

This was the start of Edom’s corruption — mingling Adamic blood with Hittites, Horites, Ishmaelites, and Canaanites (cf. Gen 26:34–35).

This explains why Edom could never inherit the covenant birthright.

Connection: Nehemiah 13:3 — Israel separates from the “mixed multitude.”

​​ 36:6 ​​ And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle (livestock), 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 (presence) of his brother Jacob.

​​ 36:7 ​​ For their riches were more than that they might dwell together; and the land wherein they were strangers (sojourners) could not bear them because of their cattle (livestock).

​​ 36:8 ​​ Thus dwelt Esau in mount Seir: Esau is Edom.

​​ 36:9 ​​ And these are the generations of Esau the (fore) father of the Edomites in mount Seir:

Esau in Mount Seir (vv. 6–9)

This fulfills Deut 2:12, 22 — the Horites were dispossessed, Edom took their land.

Mount Seir becomes the perpetual inheritance of Esau’s line, which ties to later Edomite centers of power.

Seir = “hairy, rough,” linking to Esau’s description at birth (Gen 25:25). Symbol of the red, carnal line.

​​ 36:10 ​​ 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.

​​ 36:11 ​​ And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

​​ 36:12 ​​ And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife.

Exodus 17:14 ​​ And Yahweh said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

17:16 ​​ For He said, Because Yahweh hath sworn that Yahweh will have war with Amalek from generation to generation.

​​ 36:13 ​​ And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife.

​​ 36:14 ​​ 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.

​​ 36:15 ​​ These were dukes (chieftains) of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,

Dukes should be chieftains. Duke is an inserted anglicized “church” term. Just like the word angel, which should be messenger.

​​ 36:16 ​​ 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.

​​ 36:17 ​​ 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.

​​ 36:18 ​​ 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.

​​ 36:19 ​​ These are the sons of Esau, who is Edom, and these are their dukes.

​​ 36:20 ​​ These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

​​ 36:21 ​​ And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

​​ 36:22 ​​ And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna.

​​ 36:23 ​​ And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

​​ 36:24 ​​ And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules (hot springs) in the wilderness, as he fed the asses of Zibeon his father.

Where the KJV has mules, the word in the Hebrew is hot springs H3222.

​​ 36:25 ​​ And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.

​​ 36:26 ​​ And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

​​ 36:27 ​​ The children of Ezer are these; Bilhan, and Zaavan, and Akan.

​​ 36:28 ​​ The children of Dishan are these; Uz, and Aran.

​​ 36:29 ​​ These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,

​​ 36:30 ​​ Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

The “dukes” = hereditary tribal chiefs, establishing Esau’s political dominance.

Edom became highly organized, almost imperial, long before Israel had a kingdom. This reflects the prophecy of Gen 27:40: “by thy sword shalt thou live.”

In these lists is a blueprint of world domination through tribal confederations and dynasties.

​​ 36:31 ​​ And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

​​ 36:32 ​​ And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

​​ 36:33 ​​ And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

​​ 36:34 ​​ And Jobab died, and Husham of the land of Temani reigned in his stead.

​​ 36:35 ​​ And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

​​ 36:36 ​​ And Hadad died, and Samlah of Masrekah reigned in his stead.

​​ 36:37 ​​ And Samlah died, and Saul of Rehoboth by the river (the Jordan) reigned in his stead.

​​ 36:38 ​​ And Saul died, and Baalhanan the son of Achbor reigned in his stead.

​​ 36:39 ​​ And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

Kings of Edom (vv. 31–39)

Critical prophecy: Edom had kings “before there reigned any king over Israel.”

Esau gained earthly dominion before Jacob — proof of Esau’s temporary advantage (cf. Mal 1:4).

This shows Edom’s political power preceding Israel’s, and foreshadows the “dominion prophecy” of Edom ruling during Israel’s chastisement.

Historic tie: The Idumean dynasty later merges with Jewry (Herod the Idumean ruling Judea under Rome)

​​ 36:40 ​​ And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

​​ 36:41 ​​ Duke Aholibamah, duke Elah, duke Pinon,

​​ 36:42 ​​ Duke Kenaz, duke Teman, duke Mibzar,

​​ 36:43 ​​ Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

The book of Jasher chapters 37-40 tell in great detail of the wars between the sons of Jacob and the Canaanites and Edomites of the land.

Prophetic Tie-Ins

Obadiah 1:6: “How are the things of Esau searched out!” The genealogies themselves serve as prophetic markers of Edom’s traceable identity.

Malachi 1:3–4: Edom is called “the people against whom the Lord hath indignation forever.”

Psalm 137:7 & Ezekiel 35: tie Edom’s bloodline hostility directly to these descendants.

That the Jews of today trace into this Edomite/Canaanite/Ishmaelite mixture — thus Gen 36 is key evidence for modern Christian Identity.

Summary: Genesis 36 is more than genealogy — it’s a prophetic unveiling of Esau’s line. Tradition sees a mere list of dukes and kings; identity preaching recognizes this as the foundation of Edom’s perpetual enmity. Esau’s marriages corrupt his line through Canaanites and Ishmaelites, his settlement in Mount Seir fulfills prophecy of his separation, and his kings before Israel symbolize his early dominion. This chapter exposes Edom’s organized tribal power and reveals their role as the perpetual adversary. Ultimately, Gen 36 records the origins of the people whom Scripture says will be destroyed without remnant (Obad 18).

The Edomite Descent of Modern Jewry

Two Main Branches: Ashkenazim and Sephardim

Modern Jewry is divided into two dominant branches: Ashkenazim and Sephardim. Both ultimately trace back to Esau-Edom, though by different historical paths.

Ashkenazim

The Ashkenazim are the largest group, comprising about 90–95% of world Jewry today. Their ancestry is not Israelite but Khazarian:

• “The Jews of today are, for the most part, descendants of the Khazars, a Mongol-Turkish people who converted to Judaism in the 8th century A.D. These Jews are known as Ashkenazim.” (Weisman, Who is Esau-Edom, p. 72)

• The Khazars were a mixed race, descended from Japheth, Mongolic/Asiatic tribes, and Hittite-Canaanites. They had no Shemitic or Abrahamic blood.

• Around 740 AD, under King Bulan, Khazar nobility officially adopted Judaism, and by force of law the kingdom was Judaized: “It became part of the Khazar constitution that no one but a Jew by religion could be king.” (ibid., p. 74)

• With the fall of the Khazar Empire under Mongol invasions, many migrated west into Poland, Lithuania, and Germany, where they became the ancestors of the Ashkenazi Jews.

• Their adopted language was Yiddish, a Khazar-Turkic and German hybrid. Their surnames later reflected Germanic lands (Goldberg, Rosenberg, etc.), but their ancestry remained Khazar-Edomite.

Sephardim

The Sephardim trace back to the Sepharvites brought into Samaria by the king of Assyria:

• “The Sephardim are descended from the Sepharvites mentioned in 2Kings 17. They intermarried with Edomites and other Canaanite peoples, adopting Judaism but continuing their idolatrous practices.”

• 2Kings 17:24–34 records their origins: they were imported into Samaria, burned their children to Molech, and attempted to mix their worship with Yahweh’s. Ezra and Nehemiah later denounced them:

  • “Ye have nothing to do with us to build an house unto our God.” (Ezra 4:3)

  • “Ye have no portion, nor right, nor memorial in Jerusalem.” (Neh 2:20)

• These adversarial peoples, later known as Sephardim, migrated into Spain after the destruction of Jerusalem in 70 AD, and from there dispersed throughout the Mediterranean.

• They mixed with Canaanites, Edomites, and later with Khazars (c. 960 AD), forming another stream of modern Jewry.

Judaism’s True Roots

Judaism is not the faith of Moses or the prophets, but the continuation of Pharisaism:

• “Judaism today is not the religion of the Old Testament or of Moses, but is the direct continuation of the traditions of the Pharisees.” (Weisman, p. 74)

• Universal Jewish Encyclopedia (1942, Vol. 8, p. 474): “Jewish religion today, Judaism, has not changed since the religion of the Pharisees.”

• Jewish Almanac (1980, p. 3): “Strictly speaking it is incorrect to call an ancient Israelite a ‘Jew’ or to call a contemporary Jew an Israelite or a Hebrew.”

• Jewish Encyclopedia (1925, Vol. 5, p. 41): “Edom is in modern Jewry.”

• “They were descendants of Esau … The Edomites were later forcibly converted into Judaism by John Hyrcanus, and then became an active part of the Judahite people.” Jewish Virtual Library

• Sinai6000 article “The UNchosen – Esau/Edom” – States: “Edom means ‘red’ … Esau’s line … the edomite Jews”

• “No one can deny that the Jews are a most unique and unusual people. That uniqueness exists because of their Edomite heritage. You cannot be English Jews. We are a race, and only as a race can we perpetuate. Our mentality is of Edomitish character, and differs from that of an Englishman. Enough subterfuges! Let us assert openly that we are International Jews.”—Manifesto of the “World Jewish Federation,” January 1, 1935, through its spokesperson, Gerald Soman

Both major branches of Jewry — Ashkenazim (Khazar converts) and Sephardim (Sepharvite-Edomite mixture) — stem from Esau-Edom rather than Jacob-Israel.

• The Ashkenazim carry Khazar, Japhethite, Mongolic, and Canaanite blood, Judaized in the 8th century.

• The Sephardim descend from Edomite-Sepharvite settlers placed in Samaria, later migrating to Spain and beyond.

• Judaism itself is the religion of Edom, rooted in Babylonian Talmudism and Pharisaism, not in the covenant faith of Israel.

Thus, the testimony of Scripture, history, and Jewish authorities agree: Edom is in modern Jewry.

Comprehensive Summary of Judaism

Origins and Foundation

• Judaism is not the faith of the patriarchs or prophets but the religion of the Pharisees developed during and after the Babylonian captivity.

• Its highest authority is the Talmud, also called the “Tradition of the Elders” (Matt 15:1–9). Rabbi Stephen S. Wise admitted: “The return from Babylon and the adoption of the Babylonian Talmud marks the end of Hebrewism and the beginning of Judaism.”

• The Sadducees (materialists, rejecting resurrection/immortality) and the Pharisees (legalists exalting oral law above Moses) both arose in this post-exile period, creating the framework for later Judaism.

Core Texts of Judaism

• The Talmud (Babylonian and Jerusalem versions) – legal rulings and traditions of rabbis, held as equal or superior to Scripture.

• The Kabbalah – mystical, occult tradition claiming hidden knowledge, introducing concepts foreign to Scripture: reincarnation, purgatory, trinity-like emanations (Sephiroth), astrology, magic, and the “Star of David” as a mystical sex symbol.

• These sources replace the Law and Prophets with allegories, commentaries, and traditions of men, which Christ denounced.

Judaism vs. Old Testament Faith

• Hebrewism: the true covenant faith of Abraham, Moses, and the prophets. Based on Yahweh’s covenant law and obedience.

• Judaism: a religion built on Talmud and Kabbalah, mixed with Babylonian mysticism and Edomite influences.

• Christianity is not “Judeo-Christian” — Christ explicitly condemned Judaism’s traditions as hypocritical, corrupt, and opposed to God (Matt 23, Mark 7).

Judaism’s Character and Opposition to Christ

• Christ and John the Baptist repeatedly rebuked Pharisees and Sadducees as “vipers,” “blind guides,” and “hypocrites.”

• Their opposition culminated in the crucifixion of Jesus, and later persecution of His apostles.

• Judaism therefore stands historically as the antagonist of Christianity, not its foundation.

Admissions from Jewish Sources

• Jewish Almanac (1980, p.3):

“Strictly speaking it is incorrect to call an ancient Israelite a Jew or to call a contemporary Jew an Israelite or a Hebrew.”

• Universal Jewish Encyclopedia (1942, Vol 8, p.474):

Judaism today is the direct continuation of Pharisaism.

• Jewish Encyclopedia (1925, Vol.5, p.41):

“Edom is in modern Jewry.”

• Even Jewish leaders acknowledge Judaism is not Biblical Israel’s faith but a continuation of Edomite/Pharisaic traditions.

Judaism and the “Judeo-Christian” Myth

• The phrase “Judeo-Christian” is a modern political invention, popularized by media and state propaganda in the 20th century. It saw its rise in the 1930’s.

• Its purpose: to merge two incompatible systems — Christianity (Kingdom faith of Christ) and Judaism (tradition of the Pharisees).

• Both Christian preachers (Comparet, Peters, Jones, etc.) and Jewish organizations (letters cited in the sermons) confirm: “There is no such thing as a Judeo-Christian religion.”

Judaism’s Broader Influence

• Historically linked with Edomite identity (descendants of Esau) and Khazar conversions (8th–9th century AD).

• Judaism played a central role in revolutionary movements (Communism, Liberalism, Zionism), echoing the “red” legacy often tied to Esau/Edom.

• Modern Jewish authorities themselves admit the religion of today is the continuation of Pharisaic Judaism, not Biblical covenant faith.

Summary: Judaism is not the Old Testament religion of Abraham, Moses, or the prophets. It is a man-made system developed out of Babylonian traditions, Edomite influence, and rabbinic authority. Its foundations are the Talmud and Kabbalah, not the Word of God. Far from being “Judeo-Christian,” it has always stood in opposition to Christ and His Kingdom. Even Jewish authorities admit Judaism is Pharisaic and Edomitish, not Israelite. Christianity’s task, therefore, is not to merge with Judaism but to expose it and hold fast to the covenant faith of the true Israelites.

Chapter 38 tells of Judah and Tamar

Genesis 38:1 ​​ And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.

​​ 38:2 ​​ And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.

Shuah is the father's name. The Book of Jasher reveals the name of the daughter, Aliyath.

Judah is violating Yahweh's law by race mixing with Canaanites. Just like Esau did.

​​ 38:3 ​​ And she conceived, and bare a son; and he called his name Er.

​​ 38:4 ​​ And she conceived again, and bare a son; and she called his name Onan.

​​ 38:5 ​​ And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

These three sons are half breeds.

Jasher 45:23 And in those days Judah went to the house of Shem and took Tamar the daughter of Elam, the son of Shem, for a wife for his first born Er.

Tamar was a pure Israelite woman. Yahweh destroyed Er and Onan, and Shelah was a child.

​​ 38:11 ​​ Then said Judah to Tamar his daughter in law, Remain a widow at your father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.

​​ 38:12 ​​ And in process of time the daughter of Shuah (Aliyath) Judah's wife died; and Judah was comforted (consoled), and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.

Yahweh has a plan in all this. Shuah's daughter (Aliyath) and her sons are taken out of the picture because they are Canaanites, enemies of Israel.

The story goes on that Tamar is told that Judah is in town and she puts her widow's garments off and covers herself with a vail and waited in an open place by the way to Timnath. Judah assumes she is a harlot and propositions her. Tamar askes for a pledge for her 'service' and Judah gives her his signet, bracelets and staff.

The staff is the symbol of the ruler of a house. His signet was used for sealing documents in wax.

Tamar became pregnant by Judah on purpose, as he was the only blood kinsman that would redeem her according to Israelite custom. This is also in Ruth, and outlined in Deuteronomy 25:5.

​​ 38:24 ​​ And it came to pass about three months after, that it was told Judah, saying, Tamar your daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

Back then, the daughter of a priest found playing the whore was burned.

Leviticus 21:9 ​​ And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire.

​​ 38:25 ​​ When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray you, whose are these, the signet, and bracelets (the cord it hangs from), and staff.

​​ 38:26 ​​ And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew (lay sexually with) her again no more.

​​ 38:27 ​​ And it came to pass in the time of her travail, that, behold, twins were in her womb.

​​ 38:28 ​​ And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

The nation of Ireland's national symbol is a hand with a scarlet thread tied around his wrist.

​​ 38:29 ​​ And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast you broken forth? this breach be upon you: therefore his name was called Pharez.

Jesus Christ is from the line of Pharez.

​​ 38:30 ​​ And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

Zarah's descendants left Egypt before the Exodus and settled Troy, Rome, London, Britain and others.

Judah, Tamar and the twins were pure Israelites. The process of conception was not a normal circumstance, but was obviously acceptable in Yahweh's eyes because of racial purity.

Chapter 38 demonstrates that we are not to mix with Canaanites or Edomites.

The Exodus is when Yahweh brought the Israelites out of Egypt. The Egyptians had begun race-mixing with the Canaanites and oppressed the Israelites. The pharaoh that “knew not Joseph” was a Hyksos Canaanite usurper.

This passage is part of the Song of Moses after Israel crossed the Red Sea, celebrating Yahweh’s deliverance and foreshadowing the fear of surrounding nations as Israel marches toward their inheritance.

Exodus 15:13 ​​ You in Your mercy hast led forth the people which You hast redeemed: You hast guided them in Your strength unto Your holy habitation.

​​ 15:14 ​​ The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.

​​ 15:15 ​​ Then the dukes of Edom (Esau) shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

Edom is always singled out when Israel moves forward under God’s hand. The fear of “the dukes of Edom” demonstrates that Edom’s role in the Script is adversarial and directly opposed to Israel’s destiny.

The Song of Moses isn’t just ancient history; it sets a pattern: whenever God delivers His people, Edom is unsettled, threatened, and ultimately condemned.

This ties to the continuing conflict: Edom (later known as Jewry) is “amazed” — confounded — at the advance of God’s true covenant people. This is the same role they play in prophecy, trying to resist but ultimately destined for destruction (Obad 18; Eze 25:14).

Key Thematic Links

“Dukes of Edom” → Gen 36: connects the Exodus song back to the genealogical listings of Esau’s house, emphasizing their distinct identity and ongoing role.

Fear of Edom → Deut 2:4–5, 22: Israel is told not to contend with Edom for their land (Mount Seir), showing that their judgment was delayed until later (cf. Obadiah).

Prophetic parallel → Revelation 15:3: The saints sing “the song of Moses” again, celebrating final deliverance — Edom’s amazement foreshadows the final destruction of Babylon/Edom at the end of the age.

Summary: Exodus 15:13–15 celebrates Israel’s redemption and foreshadows how the nations — especially Edom — would fear their advance. The “dukes of Edom” represent the organized power of Esau’s descendants, who even at this early stage are depicted as antagonists to God’s people. Traditional commentators see this as a historical note on Edom’s tribal leaders, while identity teaching highlights it as a prophetic clue: Edom, later embodied in Jewry, is always in fear and opposition to Israel’s destiny. This sets the stage for the later prophecies of Esau’s final judgment.

Israel Defeats Amalek

Exodus 17:8 ​​ Then came Amalek (Esau's descendants), and fought with Israel in Rephidim.  ​​​​ 

Amalek was a cursed seed tribe. Eliphaz was Esau's son by Timna, a Canaanite who bore him Amalek. (Gen 36:12).

Amalek is singled out because he was the grandson of Esau (Gen 36:12). This battle was not random: it was Esau’s line rising early in open war against Jacob’s descendants. Thus, Amalek represents Edom’s enmity in action.

Jasher 81:52-53

52 And when the children of Israel were in Rephidim, Amalek the son of Eliphaz, the son of Esau, the brother of Zepho, came to fight with Israel.

53 And he brought with him eight hundred and one thousand men, magicians and conjurers, and he prepared for battle with Israel in Rephidim.

​​ 17:9 ​​ And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.

​​ 17:10 ​​ So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

Jasher 81:54-55

54 And they carried on a great and severe battle against Israel, and Yahweh delivered Amalek and his people into the hands of Moses and the children of Israel, and into the hand of Joshua, the son of Nun, the Ephrathite, the servant of Moses.

55 And the children of Israel smote Amalek and his people at the edge of the sword, but the battle was very sore upon the children of Israel.

​​ 17:11 ​​ And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

​​ 17:12 ​​ But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

​​ 17:13 ​​ And Joshua discomfited Amalek and his people with the edge of the sword.

​​ 17:14 ​​ And Yahweh said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

​​ 17:15 ​​ And Moses built an altar, and called the name of it Jehovahnissi:

​​ 17:16 ​​ For he said, Because Yahweh hath sworn that Yahweh will have war with Amalek from generation to generation.

The perpetual warfare against Amalek is God’s declaration of His hostility toward Edom in all ages. Amalek was only one branch — but because he was the first aggressor, he became the emblem of Esau’s house.

• In later history, Amalekite bloodlines merged into Canaanite/Edomite-Jewry, which explains the spiritual continuity: the hostility of Edom/Amalek did not end in Exodus but continues in modern Jewry’s role against true Israel.

• The altar “Jehovah-nissi” (“Yahweh my banner”) becomes a covenant marker: Israel’s victories are only under Yahweh’s standard, not man’s strength.

Prophetic & Theological Significance

• Perpetual war: God’s sworn war with Amalek “from generation to generation” links directly with later prophecies of Edom’s destruction (Obad. 18; Ezek. 25:12–14; Mal. 1:4). Amalek is a type for Edom’s role in opposing the Kingdom of God.

• Saul’s failure (1 Sam. 15): His disobedience in sparing Amalek fulfilled the warning of ongoing enmity and led to God rejecting him as king. This highlights the seriousness of God’s decree against Amalek/Edom.

• Agag the Amalekite (Esther 3): Haman the Agagite, an Amalekite, attempted genocide against the Jews of Persia. Identity preachers note this as “Esau at war with Jacob” continuing even in exile.

• Typology: Amalek embodies the carnal mind, false religion, and adversarial systems — the “spirit of Esau” — always opposing Yahweh’s people until its final destruction.

Summary: Exodus 17:8–16 records the first open attack on Israel by Amalek, grandson of Esau. Traditional commentators see Amalek as a perpetual symbol of enmity against God’s people, while covenant/identity teachers emphasize Amalek as the first embodiment of Edom’s war with Jacob. God’s oath of eternal war against Amalek foreshadows the complete destruction of Esau-Edom in prophecy. The scene is both historic and symbolic: Israel can only prevail under Yahweh’s banner, while Amalek — and all his Edomite kin — are destined to be blotted out forever.

Mainstream churches and Jewish critics often accuse White/European peoples of being “Edom” or “Amalek,” especially linking Rome and later Christian nations to Esau. This interpretation serves two purposes:

It absolves Jewry from being identified with Edom.

It pins the Script’s judgment prophecies on covenant Israel (white nations).

This inversion is part of the deception: Jewish sources themselves admit Edom is in Jewry, while prophecy requires Edom’s presence in the last days. Thus the charge that Whites are Edom is misdirection — a way for the true Edomites to avoid exposure. Besides, by their fruits shall ye know them. And only the White Adamic race fits all the prophetic marks that identify Israel.

Edom Refuses Passage

Numbers 20:14 ​​ And Moses sent messengers from Kadesh unto the king of Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:

Judges 11:16 ​​ But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh;

11:7 ​​ Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh.

​​ 20:15 ​​ How our (fore) fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed (afflicted) us, and our (fore) fathers:

​​ 20:16 ​​ And when we cried unto Yahweh, He heard our voice, and sent an angel (messenger), and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border:

​​ 20:17 ​​ Let us pass, I pray you, through thy country: we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells: we will go by the king's high way, we will not turn to the right hand (north) nor to the left (south), until we have passed thy borders.

​​ 20:18 ​​ And Edom said unto him, Thou shalt not pass by me, lest I come out against you with the sword.

​​ 20:19 ​​ And the children of Israel said unto him, We will go by the high way: and if I and my cattle drink of thy water, then I will pay for it: I will only, without doing any thing else, go through on my feet.

​​ 20:20 ​​ And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand.

​​ 20:21 ​​ Thus Edom refused to give Israel passage through his border: wherefore Israel turned away from him.

​​ 20:22 ​​ And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.

Edom’s refusal proves their perpetual hostility toward Israel, even after centuries had passed since Jacob and Esau. The same enmity appears here as at the beginning, and continues unto today.

This passage demonstrates that Edom is never reconciled — brotherhood is rejected. Just as Israel was denied access by Edom, today Anglo Israel is resisted at every turn by Edom/Jewry.

Edom here plays the role of obstructionist, blocking Israel from inheritance, advancement, and liberty. In prophetic application, this ties to Edom’s modern role in controlling gates of nations (finance, politics, borders). At least 80% of politicians are Jews. 96% of the Media is owned and controlled by them. They are the bulk of lawyers and doctors and teachers.

The threat of armed resistance (v.18) shows Edom’s willingness to shed blood against kin for power — consistent with Obadiah’s prophecy of “violence against thy brother Jacob.”

Prophetic & Theological Links

Deut 2:4–5: Israel was commanded not to fight Edom, for their land (Mount Seir) was given them by God. This shows divine order — Edom’s judgment was scheduled for later.

Amos 1:11–12: Condemns Edom for pursuing his brother with the sword and keeping wrath forever. Numbers 20 is the historical backdrop.

Obadiah 10–14: Expands the indictment — Edom stood aloof, rejoiced over Israel’s calamity, and joined in their plunder. Numbers 20 is an early instance of this attitude.

Hebrews 12:16–17: Edom rejected his birthright; here again he rejects his brother, confirming his role as a “profane” people without repentance.

Summary: Numbers 20:14–22 records Israel’s appeal to Edom for brotherly passage — met only with hostility and threat. Traditional commentaries stress the irony of brother against brother and the restraint Israel showed by obeying God’s command not to fight. This is another witness to Edom’s perpetual enmity: rejecting kinship, obstructing Israel’s way, and threatening violence. This passage becomes part of the prophetic pattern fulfilled in later texts — Edom always resists Jacob, until God finally brings their judgment to completion.

Going Around Edom

The context is crucial: this rebellion comes directly after Edom’s refusal (Num. 20). Israel’s murmuring is seen as a reaction to being obstructed by Edom. Instead of trusting God, they turned bitter.

Numbers 21:4 ​​ And they journeyed from mount Hor by the way of the Red sea (Sea of Reeds), to compass the land of Edom: and the soul of the people was much discouraged because of the way.

​​ 21:5 ​​ And the people spake against God, and against Moses, Wherefore have you brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light (miserable) bread (food). ​​ Manna.

​​ 21:6 ​​ And Yahweh sent fiery (poisonous) serpents among the people, and they bit the people; and much people of Israel died.

Fiery is saraph, meaning poisonous serpent (fiery from the burning effect of the poison).

1Corinthians 10:9 ​​ Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

​​ 21:7 ​​ Therefore the people came to Moses, and said, We have sinned, for we have spoken against Yahweh, and against thee; pray unto Yahweh, that He take away the serpents from us. And Moses prayed for the people.

Psalm 78:34 ​​ When He slew them, then they sought Him: and they returned and enquired early after God.

Edom always causes hardship to Israel: when Edom blocks the way, Israel is tested — and if they fall into murmuring, God punishes.

In prophetic typology, Edom represents obstruction, opposition, and fiery persecution — a serpent’s bite in history. Edom historically plays the role of the serpent — harassing, obstructing, poisoning Israel’s path.

• Prophetic Parallel: In Revelation 12 the “great red dragon/serpent” persecutes the woman (Israel). This imagery builds directly on serpent-hostility as a pattern, with Edom playing the role of fiery adversary.

• Typology of Edom as Poison: Israel’s sin gave opportunity for the serpent to bite — just as covenant unfaithfulness gives Esau opportunity to dominate Jacob. Edom thrives only when Israel murmurs or disobeys.

Summary: Numbers 21:4–7 records Israel’s discouragement after Edom’s refusal, their murmuring against God’s provision, and the sending of fiery serpents as chastisement. Traditional commentary highlights Israel’s unbelief and the serpent as a symbol of sin’s deadly sting. Identity teaching stresses the context: this murmuring arose after Edom obstructed Israel’s way, showing how Esau’s opposition tests God’s people. The fiery serpents thus foreshadow both God’s judgments on unbelief and the serpent-like role of adversaries (Edom and their seed) in afflicting Israel through history.

Numbers 23 and 24 is the account of Balaam. ​​ Balak, the Moabite king hired Balaam to curse his own people. Yahweh wasn't having that.

Balaam’s Final Oracle

Numbers 24:13 ​​ If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of Yahweh, to do either good or bad of mine own mind; but what Yahweh saith, that will I speak?

​​ 24:14 ​​ And now, behold, I go unto my people: come therefore, and I will advertise you (Balak) what this people (Israel) shall do to thy people (Moab) in the latter days.

​​ 24:15 ​​ And he took up his parable, and said, Balaam the son of Beor hath said, and the man (Balaam's) whose eyes are open hath said:

​​ 24:16 ​​ He (Balaam) hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:

​​ 24:17 ​​ I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.

Sheth (H8352) is a scribal error for Cheth (H2845), an aboriginal Canaanite:-Heth.

Esau married daughters of Heth (Gen 26:34; 28:9). Thus Balaam’s prophecy points directly at Esau’s descendants — the Edomite-Hittite mixture.

The Septuagint agrees: “…and shall spoil all the sons of Seth [Cheth].” This is confirmed by v.18, which explicitly mentions Edom and Seir.

Micah 6:5 ​​ O My people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of Yahweh.

Zephaniah 2:9 ​​ Therefore as I live, saith Yahweh of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of My people shall spoil them, and the remnant of My people shall possess them. ​​ (Isaiah 15 -The burden of Moab)(Amos 1:13)

2:10 ​​ This shall they have for their pride, because they have reproached and magnified themselves against the people of Yahweh of hosts.

The Moabites were children of incest (Lot and his daughters/Moab-Ammon) and their descendants mixed with the Canaanites and the Edomites.

The error in verse 17 is confirmed in the next verse (18) because Esau married into the Hittites.

​​ 24:18 ​​ And Edom shall be a possession, Seir also shall be a possession for his (hated) enemies; and Israel shall do valiantly.

This ties with Obadiah 17–18 (Jacob consumes Esau like stubble) and Ezekiel 25:14 (Israel executes God’s vengeance on Edom).

​​ 24:19 ​​ Out of Jacob shall come He that shall have dominion, and shall destroy him that remaineth of the city.

Genesis 49:10 ​​ The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be.

​​ 24:20 ​​ And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever.

Perish (H8 Obed) is destroyed. Used only here in verse 20 and 24.

Amalek, the grandson of Esau (Gen 36:12), is singled out for utter destruction.

Edom-Amalek represents the perpetual adversary of Israel, especially through international finance, politics, and wars stirred up against Jacob-Israel.

​​ 24:21 ​​ And he looked on the Kenites (seed of Cain), and took up his parable, and said, Strong is thy dwellingplace, and you puttest thy nest in a rock.

​​ 24:22 ​​ Nevertheless the Kenite (sons of Cain) shall be wasted (consumed), until Asshur (Assyrians) shall carry you away captive.

​​ 24:23 ​​ And he (Balaam) took up his parable, and said, Alas, who shall live when God doeth this!

Prophetic Line:

These verses trace the enmity from Esau’s house (Hittite connection, Amalek, Seir) all the way to the final consummation of Jesus Christ’s reign. The tares and wheat exist simultaneously until the judgment.

Balaam is thus not only foretelling Jesus Christ’s coming but also laying down the destiny of Israel’s chief enemies — all tied back to Esau-Edom’s lineage.

Cross-References

Gen 27:40–41 — Esau vowed to kill Jacob; this hatred manifests through Edom/Amalek.

Deut 2:12, 22 — Edom dispossessed the Horites of Seir, just as they later would be dispossessed.

Psa 60:8–9; 108:9 — “Over Edom will I cast my shoe.”

Obad 17–18 — Jacob consumes Esau.

Isa 63:1–4 — Messiah’s day of vengeance on Edom.

Rev 19:15 — Christ treads the winepress of His enemies, echoing Balaam’s prophecy.

There are two main identity interpretations of the Kenites:

• Kenite = “Smiths” (metal workers)

  • The Hebrew Qênîy comes from qayin (Strong’s H7014), meaning smith.

  • This connects them with Tubal-Cain (Gen 4:22), “an instructor of every artificer in brass and iron.”

  • Thus, the Kenites represent the technological, industrial, and weapon-making element — the “smiths” who arm nations.

• Kenite = “Sons of Cain” (bloodline link)

  • The same root word qayin is also the name of Cain himself (Gen 4:1–2).

  • Many early identity preachers (and also Charles Weisman in Esau-Edom) link the Kenites to Cain’s descendants, especially since Cain’s family line was known for city-building, metallurgy, and corruption (Gen 4:17–22).

  • Thus the Kenites, though sometimes superficially allied with Israel, carry the Cainite bloodline — making them perpetual corrupters within.

  • Note: 1Chr. 2:55 says: “the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab.”
    → They are directly tied to “scribes,” reinforcing the idea of infiltration into Israel’s priestly/teaching offices.

Prophetic Significance

• Balaam praises their “nest in the rock” (v.21), showing they are well-established, entrenched, and seemingly secure (think international banking, industrial, and scribal classes).

• Yet God declares they will be “wasted” and “carried away by Asshur” (v.22) — meaning even this Cainite/Edomite infiltration will not escape divine judgment.

• v.23 expresses astonishment at the sweeping nature of God’s judgment: “Alas, who shall live when God doeth this!” — suggesting it will shake entire nations when Cain’s hidden seed is finally exposed and destroyed.

• In Weisman’s Who is Esau-Edom, the Kenite-Cain link is emphasized: they are “the infiltrators, scribes, and corrupters,” closely tied to Edom through intermarriage and aligned in hostility to Israel.

• The Kenites become part of Edom’s expanded household, one of the many mixed elements (Canaanites, Hittites, Cainites, Khazars) that formed Jewry.

• Thus Balaam’s prophecy rounds off with a warning: not only Moab, Edom, and Amalek are doomed — but also the Cainite infiltrators, who thought themselves untouchable by building their “nest in the rock.”

Cross-References

• Gen 4:17–22 — Cain’s descendants linked to city-building, music, metallurgy.

• Judg 1:16; 4:11 — Kenites dwelling among Israel but remaining distinct.

• 1Sam. 15:6 — Saul spares the Kenites when attacking Amalek, since they “showed kindness to Israel.” But they remain as a separate group.

• 1Chr 2:55 — Kenites identified with scribes.

Summary: Balaam’s prophecy in Numbers 24 points both to Jesus Christ the Star and Scepter of Jacob, and to the downfall of Israel’s hereditary enemies. The textual detail of Sheth → Cheth (Heth) shows the prophecy strikes at Esau’s Hittite marriages, revealing the Edomite-Canaanite connection. From Moab to Amalek, Balaam names the adversaries of Israel who would be crushed under Israel’s triumph. The ultimate fulfillment is in Christ, but the lesson is plain: Balaam saw not only the rise of Israel’s Redeemer but also the inevitable judgment of Esau-Edom and his mixed seed.

Chapter 33 tells of the Journeying of the Children of Israel from Egypt to Canaan.

Numbers 20 is the first attempt to travel through Edom.

Israel is at Kadesh, and Moses sends envoys to the king of Edom asking permission to pass “by the king’s highway.”

Edom flatly refuses and comes out against them with “much people, and with a strong hand” (Num 20:20).

Israel turns aside — they don’t fight Edom, because God had told them not to take their land (Deut 2:4–5).

Numbers 33:37–38 is a later stage.

Israel moves again from Kadesh and camps in Mount Hor, on the edge of the land of Edom.

Here, Aaron dies and Eleazar is appointed priest.

This is not another diplomatic attempt to pass through Edom, but rather a geographic overlap: they are skirting the border and encamping right up against Edom’s territory.

Prophetic Significance

In Num. 20, the focus is Edom’s refusal and Israel’s restraint.

In Num. 33, the focus shifts to transition at the border: Aaron dies here. It shows that Israel’s confrontation with Edom is tied to leadership changes and the generational handoff.

Thematically, this border conflict is never resolved in the wilderness — Edom continues as the perpetual adversary.

Numbers 33:37 ​​ And they removed from Kadesh, and pitched in mount Hor, in the edge of the land of Edom.

Edom did not allow Israel to pass through, so they had to go around.

This verse again places Israel and Edom in direct tension: Israel is camped literally on the “borderland” of Edom, showing how close and unavoidable the conflict was.

• Aaron’s death happens here — right at Edom’s border.

• Symbolism: leadership changes when Israel confronts Edom, marking a generational and prophetic transition.

• The “edge of Edom” is not accidental detail: it marks Israel’s position of being hemmed in by their brother-enemy. This becomes a type for the latter days when Israel is once again pressed by Edom’s dominion (Obadiah 18; Mal 1:4).

• Edom’s dominion rises “at the time of Jacob’s trouble.” These wilderness encounters foreshadow the long struggle with Edom’s seed.

• Israel at Mount Hor — “on the edge of Edom” — represents the tension of inheritance: Israel is about to enter Canaan, but Edom blocks and resists. This is the same spiritual struggle seen today, where true Israel (Anglo-Saxon peoples) are pressed in by the dominion of Edom (modern Jewry). Mystery Babylon is the world system.

• Aaron’s death also carries meaning: the passing of priestly authority happens with Edom in view — signifying that Israel’s continuance depends not on fleshly priesthood but on obedience to Yahweh.

• The repeated “go-around” motif is prophecy: Israel never conquers Edom in the wilderness; Edom’s destruction is reserved for the “Final Act” (Obadiah, Ezekiel 25, Malachi 1).

Prophetic Cross-References

• Deut 2:4–6, 12, 22 — Israel is commanded not to take Edom’s land, showing God had other purposes for Esau and reserved Edom’s final judgment for another time (Rom 9).

• Ezek 35:5 — “Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword…”

• Obad 10–14 — Edom is condemned for standing against Jacob in his trouble.

• Jer 30:7 — The “time of Jacob’s trouble” reflects this same imagery: Israel hemmed in by Edom, seemingly unable to advance.

• Revelation – the “little season” is the emergence and dominion of world Jewry we find ourselves in today.

Summary: Numbers 33:37–38 is more than a travel record. It is a symbolic “border marker” of the ongoing enmity between Jacob and Esau. Israel camps at the edge of Edom but cannot yet pass — a picture of the restrained judgment of God, who reserves Edom’s downfall for the latter days. Aaron’s death on Mount Hor underscores the solemnity: Israel’s priesthood changes hands right in the presence of Edom, foreshadowing the eventual full transition to the greater Priesthood of Christ. The wilderness wanderings repeatedly remind us that our Israelite ancestor’s greatest struggle was not with Egypt or Moab, but always with Edom.

The borders of Canaan

Numbers 34:1 ​​ And Yahweh spake unto Moses, saying,

​​ 34:2 ​​ Command the children of Israel, and say unto them, When you come into the land of Canaan; (this is the land that shall fall (by lot) unto you for an inheritance, even the land of Canaan with the coasts thereof:)

​​ 34:3 ​​ Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward:

The land of Edom was south of Canaan.

The text deliberately shows Israel’s inheritance stops short of Edom.

• This fulfills Deut 2:4–5 — “Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth.”

• Edom’s land was always adjacent to but excluded from Israel’s possession. This illustrates their separate destinies.

• The “coast of Edom” here is not just a border marker but a prophetic dividing line: Israel (Jacob) inherits the covenant land, Edom remains outside, dispossessed of the birthright.

• The boundary language underscores Edom’s perpetual outsider role — close enough to harass and oppose, but never included in covenant blessing.

Prophetic/Typological Implications

• Later prophets (Obadiah 10–14; Ezek. 35:5) stress Edom’s role as perpetual adversary living right on Israel’s border. This “border” becomes symbolic of enmity.

• Malachi 1:4: Edom is called the “border of wickedness,” contrasted with Israel’s “holy border.”

• Thus, the border set in Numbers 34 foreshadows the spiritual separation between Jacob and Esau’s posterity.

• Edom remains geographically near but covenantally far — like tares growing alongside wheat until the harvest.

Summary: Numbers 34:1–3 defines Israel’s southern boundary “along the coast of Edom.” Traditional commentators see this simply as geography, but identity teaching highlights its deeper meaning: Israel’s inheritance deliberately excludes Edom. This fulfills God’s word in Deuteronomy 2:5 and underscores the prophetic divide — Jacob’s seed receives the land of promise, while Esau remains outside, destined for enmity. The boundary line itself becomes symbolic of their perpetual separation, later echoed when prophets call Edom “the border of wickedness” (Mal. 1:4).

The Command to Leave Horeb

Deuteronomy 1:2 ​​ (There are eleven days' journey from Horeb by the way of mount Seir unto Kadeshbarnea.)

This verse is a quiet reminder: Israel’s destiny is bound to skirting Edom, not inheriting it, reinforcing Jacob–Esau separation.

​​ 1:44 ​​ And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.

​​ 1:45 ​​ And you returned and wept before Yahweh; but Yahweh would not hearken to your voice, nor give ear unto you.

​​ 1:46 ​​ So you abode in Kadesh many days, according unto the days that you abode there.

This was speaking to all the newer generations of the children of Israel that were born in the wilderness.

This defeat links back to Amalek, the perennial enemy descended from Esau (Gen 36:12; Exo 17:8–16).

Amalek = the militant wing of Edom. Israel’s first battle and their presumptuous defeat both tie back to Esau’s line.

The “bees” imagery becomes prophetic of Edom/Amalek’s relentless harassment. The Amalekites and Canaanites (“as bees”) chased them because Israel presumptuously tried to go without Yahweh’s blessing.

Deuteronomy 2:1 ​​ Then we turned, and took our journey into the wilderness by the way of the Red sea, as Yahweh spake unto me: and we compassed mount Seir many days.

​​ 2:2 ​​ And Yahweh spake unto me, saying,

​​ 2:3 ​​ Ye have compassed this mountain long enough: turn you northward.

​​ 2:4 ​​ And command you the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take you good heed unto yourselves therefore:

​​ 2:5 ​​ Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.

​​ 2:6 ​​ Ye shall buy meat of them for money, that you may eat; and you shall also buy water of them for money, that you may drink.

​​ 2:7 ​​ For Yahweh your God hath blessed you in all the works of your hand: He knoweth your walking through this great wilderness: these forty years Yahweh your God hath been with thee; you hast lacked nothing.

Clear proof Edom still existed in Moses’ day as a separate people with their inheritance intact.

Shows God’s sovereignty: Esau’s possession was real — but it was not covenant land, only temporal.

This command was temporary; prophets later (Obadiah, Malachi, Ezekiel) declare Esau’s destruction.

This establishes the principle that Israel was to recognize Edom but not claim his land — Jacob and Esau must remain distinct until Edom’s day of reckoning.

​​ 2:8 ​​ And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab. ​​ (Judges 11:18)

​​ 2:9 ​​ And Yahweh said unto me, Distress not the Moabites, neither contend with (provoke) them in battle: for I will not give you of their land for a possession; because I have given Ar unto the children of Lot for a possession.

Genesis 19:37 ​​ And the firstborn (daughter of Lot) bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

​​ 2:10 ​​ The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

Numbers 13:33 ​​ And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

​​ 2:11 ​​ Which also were accounted giants (rephaim), as the Anakims; but the Moabites call them Emims.

​​ 2:12 ​​ The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which Yahweh gave unto them.

The Horims (H2752) are the same as the Horites (H2752). Cave dwellers, the Canaanite tribe that inhabited Mount Seir before the children of Esau were born.

​​ 2:13 ​​ Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered.

​​ 2:14 ​​ And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as Yahweh sware unto them.

Numbers 14:33 ​​ And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness.

​​ 2:15 ​​ For indeed the hand of Yahweh was against them, to destroy them from among the host, until they were consumed.

Psalm 78:33 ​​ Therefore their days did He consume in vanity, and their years in trouble.

106:26 ​​ Therefore He lifted up His hand against them, to overthrow them in the wilderness:

The generation of Israelites that came out of Egypt were stuck in their pagan ways and were destroyed in the wilderness. Only Joshua and Caleb were left of them, along with the generations born in the wandering.

​​ 2:16 ​​ So it came to pass, when all the men of war were consumed and dead from among the people,

​​ 2:17 ​​ That Yahweh spake unto me, saying,

​​ 2:18 ​​ You are to pass over through Ar, the coast of Moab, this day:

​​ 2:19 ​​ And when you comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give you of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.

Genesis 19:38 ​​ And the younger (daughter of Lot), she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

Verses 8–19 – Similar commands for Moab & Ammon

Israel was told not to fight Moab (Lot’s descendants) or Ammon.

This section shows the three near-kin adversaries:

Esau (Edom) → hostile brother.

Moab and Ammon → Lot’s children by incest, also outside the covenant.

Israel must pass around all three before conquering the true enemies.

Prophetic echo: Israel’s enemies are often “near relatives” (Psa 83 lists Edom, Moab, Ammon together).

​​ 2:20 ​​ (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;

​​ 2:21 ​​ A people great, and many, and tall, as the Anakims; but Yahweh destroyed them before them; and they succeeded them, and dwelt in their stead:

​​ 2:22 ​​ As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:

​​ 2:23 ​​ And the Avims (or Avites- 'perverters') which dwelt in Hazerim (villages), even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

BDB definition: Caphtorim = see Caphtor “a crown”

1) Cretans as the inhabitants of Caphtor as distinct from the Philistines.

Verses 20–23 – God dispossessed earlier races

Horites in Seir before Edom, Zamzummims before Ammon.

Just as Israel displaced Canaan, Edom had displaced Horites in Mount Seir. This proves Esau’s line was aggressive and dispossessing from the start.

Gill notes this parallel: Esau was already imitating Israel’s conquest, but outside the covenant.

​​ 2:24 ​​ Rise you up, take your journey, and pass over the river Arnon: behold, I have given into your hand Sihon the Amorite (Canaanite tribe), king of Heshbon, and his land: begin to possess it, and contend (provoke) with him in battle.

​​ 2:25 ​​ This day will I begin to put the dread of you and the fear of you upon the nations that are under the whole heaven, who shall hear report of you, and shall tremble, and be in anguish because of you.

​​ 2:26 ​​ And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,

​​ 2:27 ​​ Let me pass through your land: I will go along by the high way, I will neither turn unto the right hand (north) nor to the left (south).  ​​​​ (Num 21:21-22 Judges 11:19)

​​ 2:28 ​​ You shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;  ​​​​ (Num 20:19)

​​ 2:29 ​​ (As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which Yahweh our God giveth us.  ​​​​ 

Numbers 20:18 ​​ And Edom said unto him, Thou shalt not pass by me, lest I come out against thee with the sword.

​​ 2:30 ​​ But Sihon king of Heshbon would not let us pass by him: for Yahweh your God hardened his spirit, and made his heart obstinate, that He might deliver him into your hand, as appeareth this day.

​​ 2:31 ​​ And Yahweh said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that you mayest inherit his land.

​​ 2:32 ​​ Then Sihon came out against us, he and all his people, to fight at Jahaz.

​​ 2:33 ​​ And Yahweh our God delivered him before us; and we smote him, and his sons, and all his people.

​​ 2:34 ​​ And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain:

​​ 2:35 ​​ Only the cattle (livestock) we took for a prey unto ourselves, and the spoil of the cities which we took.

Verses 24–35 – Victories over Sihon and Og

• After circling Edom, Moab, Ammon, Israel is finally allowed to fight Sihon king of Heshbon and Og of Bashan.

  • Og and Sihon symbolize heathen resistance, while Edom is a reserved adversary for the last days.

• This division (don’t fight Edom now, but fight Canaanites) becomes a prophetic template.

Prophetic & Theological Themes

• Edom spared temporarily: not because they are blessed, but because God has a timetable (Obadiah 18: “There shall not be any remaining of the house of Esau”).

• Amalek as bees: a prophetic picture of Esau’s descendants harassing Israel until final destruction (Exod 17:14–16).

• Moab, Ammon, Edom: always grouped in prophecy as the hostile border-kin (Psa 83:6, Eze 25).

• Boundary lesson: God sets borders by covenant, not geography. Israel inherits Canaan, not Edom.

The references to Og, Sihon, and the Rephaim are often twisted by church tradition and some Dual Seedline groups (DSCI, 2SL) into tales of superhuman “giants” or fallen angel hybrids. Scripture itself, however, is plain:

• Rephaim (H7497) = “mighty men, powerful ones,” not supernatural beings.

• Nephilim/Gibborim are terms for tyrannical clans, warriors, and men of renown, not half-angels.

• Og king of Bashan is called a “remnant of the Rephaim” (Deut 3:11), but his famed iron bedstead simply marked him as a ruler of stature and power, not a monster.

• Sihon and Og represent oppressive heathen kingdoms, not mutations of angels and women.

These passages, read in covenant light, show that Israel fought and overcame flesh-and-blood adversaries — entrenched tyrant kings and their fortified peoples — not mythical creatures.

See: Devil Satan Serpent/Sons of God/Nephilim Giants studies in the Word Studies menu.

Deuteronomy 1–2 reviews Israel’s dealings with Edom and related nations. From Horeb to Kadesh by way of Seir is only eleven days’ journey, yet rebellion turned it into forty years. When Israel tried to press ahead presumptuously, they were chased “as bees” by Amalekites and Canaanites — enemies descended from Esau. In chapter 2, Yahweh commands: “Meddle not with Edom, Moab, or Ammon.” These kinfolk nations had their own inheritances, but none were heirs of the covenant. Israel was forbidden their land, underscoring the separation of Jacob from Esau and Lot’s descendants. Instead, God gave Israel victories over Sihon and Og, showing that Edom’s judgment was postponed for a later time while Israel’s conquest of Canaan began in earnest.

Those Excluded From the Assembly

Moses lays down laws excluding various categories of people from the congregation (kahal) of Yahweh:

• Illegitimate/unclean unions (v. 2).

• Ammonites and Moabites (v. 3–6) — because they opposed Israel and hired Balaam to curse them.

• Then the disputed section (v. 7–8), which in the KJV reads: “Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.”

Deuteronomy 23:7 ​​ You shalt not abhor an Edomite; for he is your brother: you shalt not abhor an Egyptian; because you wast a stranger (sojourning kinsman) in his land.

​​ 23:8 ​​ The children that are begotten of them shall enter into the congregation of Yahweh in their third generation.

The Problem:
If we take the KJV rendering, it blatantly contradicts the rest of Scripture. Over and over, God declares Esau-Edom to be His enemy, destined for destruction (Mal 1:4; Obad 18; Ezek 25:12–14). Why, then, would Israel be commanded not to abhor an Edomite and to treat him as a “brother”?

Textual Evidence of a Scribal Error

• Hebrew Term: The Masoretic text here has ’edomi (H130) = Edomite.

• But Strong’s Exhaustive Concordance (H726) shows that many manuscripts originally had ’arammi (H758) = Aramean/Syrian.

• The Hebrew letters daleth (ד) and resh (ר) are notoriously easy to confuse. A single scribal slip transforms Aram into Edom.

• Thus, the correct reading is: “You shall not abhor an Aramean, for he is your brother.”

Support:

• Aram was a son of Shem (Gen 10:22), a true Shemite, related to Israel. It makes sense to call the Aramean a “brother.”

• Esau-Edom, however, was not Israel’s brother spiritually, but consistently an adversary. Scripture never softens that.

Identity and Historical Witness

• This mistranslation was deliberate, an attempt by later Jewish scribes to whitewash Esau’s reputation and confuse Israel’s perception of their enemy.

• Commentators: Even non-identity writers have admitted the difficulty: Barnes, Gill, and Clarke wrestle with the contradiction. Gill acknowledges that “the Edomites gave perpetual hostility against Israel” and that reconciliation is foreign to the prophetic witness.

• Identity Preachers: Point out that Jews today often quote this verse to prove they are “brethren” of Christians, but the very foundation is corrupted.

Implications

• Correct Reading Restored: The prohibition was against hating Syrians/Arameans and Egyptians (temporary hosts in Israel’s history), not Edomites.

• Consistency with Prophets: Everywhere else in the Bible, Edom is cursed without remedy, while Aram is treated as a distant relative (brother Shemites).

• Doctrinal Integrity: This exposes one of many “lying pen of the scribes” issues where the Masoretes manipulated texts (Jer 8:8).

• Practical Truth: This verse is often misused today by Judeo-Christian churches to guilt Whites into treating Jews (modern Edom) as “brothers.” The corrected text destroys that claim.

Summary:
Deut 23:7 does not vindicate Esau. It is a scribal corruption—Edomite (’edomi) should read Aramean (’arammi). The confusion of Hebrew letters (daleth vs. resh) created the error, but the corrected text aligns perfectly with the rest of Scripture. Israel was never told to accept Edom; instead, Edom was appointed to perpetual judgment. This verse, when restored, exposes how Jewish scribes tried to rewrite their own role in God’s Script.

Miscellaneous Laws

Deuteronomy 25:17 ​​ Remember what Amalek (Esau's descendants) did unto you by the way, when you were come forth out of Egypt;

Exodus 17:8 ​​ Then came Amalek, and fought with Israel in Rephidim.

​​ 25:18 ​​ How he met you by the way, and smote the hindmost of you, even all that were feeble behind you, when you wast faint and weary; and he feared not God.

​​ 25:19 ​​ Therefore it shall be, when Yahweh your God hath given you rest from all your enemies round about, in the land which Yahweh your God giveth you for an inheritance to possess it, that you shalt blot out the remembrance of Amalek from under heaven (the sky); you shalt not forget it. ​​ (Ex 17:8-14 1Sam 15:2-9)

The Septuagint ends as: '...and shalt not forget to do it.'

Who is Amalek? Amalek was a grandson of Esau (Gen 36:12, 16). Thus, Amalek represents a branch of Edom.

This ties the curse and prophecy of Edom to Amalek specifically: they would always war against Israel (Exo 17:16).

Attack on the weak: The fact that Amalek struck Israel at their weakest shows the treacherous, cowardly nature of Edom. Instead of confronting directly, Esau’s seed attacks from behind — through subversion, exploitation, deception.

Command to exterminate: The order to blot out Amalek fits the broader prophetic decree of Obadiah and Malachi regarding Edom’s eventual annihilation. Amalek is singled out as the most vicious, embodying enmity toward God’s people.

This explains why Jews (as Edomites) today obsessively use “anti-Semitism” rhetoric. They know their role in Scripture ends in extermination, so they weaponize “Amalek” imagery back against Christians.

Critical Observations

Church distortion: Many mainstream preachers flip the script and claim that White European Christians are “Amalek/Edom,” enemies of God’s “chosen Jews.” This is the same inversion tactic warned of in Mal 1:4 and Rev 2:9 — calling evil good and good evil.

Identity clarity: Scripture never places Israel and Edom in the same covenant destiny. Amalek’s hostility was hereditary and divinely foreseen (Gen 27:41; Exo 17:16).

The Amalek passage underscores the permanent enmity between Israel (Jacob’s seed) and Esau (through Amalek).

It foreshadows Edom’s final destruction, making Amalek the prototype of all anti-Israel opposition.

Jews today invert this by calling White Christians “Amalek,” when in reality they themselves are Esau’s children and fulfill the Amalekite-Edomite character. Just like Gerald Soman said: “No one can deny that the Jews are a most unique and unusual people. That uniqueness exists because of their Edomite heritage. You cannot be English Jews. We are a race, and only as a race can we perpetuate. Our mentality is of Edomitish character, and differs from that of an Englishman. Enough subterfuges! Let us assert openly that we are International Jews.”

Summary: Deut 25:17–19 recalls Amalek’s treachery — striking Israel’s weak from behind. Amalek, descended from Esau, embodies the perpetual enmity of Edom against Jacob. God’s decree to “blot out the remembrance of Amalek” ties directly into the wider prophecies of Edom’s destruction (Obad 18; Mal 1:4). While the church world twists this passage to brand White Christians as Amalek, Scripture consistently identifies Amalek/Edom as the adversary. Their cruelty, cowardice, and hatred for God’s people mark them for complete erasure from under heaven.

Moses Blesses the Tribes

Deuteronomy 33:1 ​​ And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.

​​ 33:2 ​​ And he said, Yahweh came from Sinai, and rose up from Seir unto them; He shined forth from mount Paran, and he came with ten thousands of saints: from His right hand went a fiery law for them. ​​ 

​​ 33:3 ​​ Yea, He loved the people; all His saints are in your hand: and they sat down at your feet; every one shall receive of your words.

Psalm 47:4 ​​ He shall choose our inheritance for us, the excellency of Jacob whom He loved. Selah.

Hosea 11:1 ​​ When Israel was a child, then I loved him, and called My son out of Egypt.

1Samuel 2:9 ​​ He will keep the feet of His saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

4Maccabees 17:19 ​​ For Moses saith, And all the saints are under thine hands.

​​ 33:4 ​​ Moses commanded us a law, even the inheritance of the congregation of Jacob.

Covenant Lens

• God “shined forth from Seir” — Seir = Edom. The point is not that Edom received revelation, but that God’s covenant revelation shone over and above Edom, directed toward His chosen people, Israel. His law was given to Jacob, not to Esau.

• Ten thousands of saints — The covenant people (Israelites) are described as God’s saints (Hebrew qedoshim, “holy ones, set apart”). This ties directly into the identity teaching: Israelites are God’s holy people, separated from Edom and the nations.

• The fiery law — God gave His Torah (law, instruction) as Israel’s inheritance. This is covenant identity — God’s people are those who have His law written on their hearts (cf. Jer 31:33, Heb 8:10) and follow it, not claim it was ‘put away’.

In other words, this passage undercuts the “Judeo-Christian” myth. The law and covenant were not entrusted to Edom/Jews, but to Israel (Psa 147:19–20).

Prophetic Undercurrent

• God’s rising “from Seir” may also foreshadow the enmity with Esau — Israel receives the blessing and covenant, while Esau remains outside. Even though God’s glory touched the borders of Seir, Edom is excluded from the inheritance.

• The law is explicitly called “the inheritance of the congregation of Jacob.” Not universal, not Edomite, but Israelite. “If you love Me, keep My commandments.”

Summary: Deut 33:2–4 is not a blessing on Seir, but a declaration that God’s covenant glory overshadowed Edom while being given exclusively to Israel. Seir (Edom) stood as a witness that the law was entrusted to Jacob’s seed alone. Israel are called “saints” — the holy, set-apart people — who have the fiery law as their inheritance. This text powerfully confirms identity truth: we Israelites are God’s covenant people, not the Edomite Jews who lay false claim.

Conquests in Northern Canaan

Joshua 11:15 ​​ As Yahweh commanded Moses His servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that Yahweh commanded Moses.

​​ 11:16 ​​ So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;

​​ 11:17 ​​ Even from the mount Halak, that goeth up to Seir, even unto Baalgad in the valley of Lebanon under mount Hermon: and all their kings he took, and smote them, and slew them. ​​ 

“From Mount Halak that goeth up to Seir” — Seir is continually marked out as the borderland where God’s people are to recognize their adversary. This is evidence that Edom was always at the edge of Israel’s story, representing opposition.

​​ 11:18 ​​ Joshua made war a long time with all those kings.

​​ 11:19 ​​ There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle.

​​ 11:20 ​​ For it was of Yahweh to harden their (the enemies') hearts, that they should come against Israel in battle, that He might destroy them utterly (devote them to destruction), and that they might have no favour, but that he (Israel) might destroy them, as Yahweh commanded Moses.

Hardened hearts = destined for destruction. Just as Amalek was cursed, here the Canaanites were ordained for elimination. This is not “genocide” in the modern humanitarian sense, but covenantal judgment on ungodly seedlines.

Parallel to Edom: The same destiny awaits Esau-Edom (cf. Obadiah 18, Ezek 25:13–14). They too are hardened, treacherous, and preserved for destruction.

No peace, no covenant. This undercuts modern “Judeo-Christian” delusion. God didn’t make peace with Hivites, Amorites, Perizzites, or Edomites — He ordained their destruction.

Critical Identity Application

The church world reads Joshua 11 and applies it allegorically to “spiritual enemies.” Identity teachers apply it literally to racial, covenantal enemies.

Esau-Edom and their Canaanite kin fall under the same divine category: hardened hearts, no favor, no redemption. Romans 9.

This is the precedent for later commands against Amalek and Edom: God does not intend for perpetual coexistence, but for their end.

Summary: Joshua 11:15–20 records Joshua’s full obedience to God’s command of judgment against the Canaanite nations. The geographic marker “unto Seir” places Edom once again on the edge of Israel’s conquest, foreshadowing their role as the final enemy to be destroyed. The text emphasizes that these nations were hardened by God to resist Israel so that they might be utterly destroyed. In identity terms, this anticipates the prophetic destiny of Esau-Edom — no peace, no covenant, no mercy, but eventual annihilation. Just as the Word of God says.

Kings Defeated By Joshua

Joshua 12:7 ​​ And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west, from Baalgad in the valley of Lebanon even unto the mount Halak, that goeth up to Seir; which Joshua gave unto the tribes of Israel for a possession according to their divisions;

​​ 12:8 ​​ In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites:

Verses 9-24 list the kings of these tribes which Joshua smote.

Seir boundary: Once again, Edom/Seir is specifically named. Seir is consistently the marker of division — Israel’s inheritance ends there; Edom lies beyond. This cements the idea of Israel vs. Esau as two distinct peoples with two destinies. Just as foretold by Yahweh when the boys were wrestling in the womb.

List of Canaanite nations: These are the very groups with whom Esau intermarried (Gen 26:34; 36:2). This ties Edom genealogically to the cursed nations Israel was commanded to destroy.

By continually situating Israel’s possession “unto Seir,” Scripture keeps the focus on Esau’s border as a prophetic marker. Israel’s expansion cannot go into Seir because Edom is reserved for a later, final judgment (Obad 18).

Critical Application

The church world often reads this as a simple “geography lesson.” Identity theology reads it as a covenant boundary marker: Israel possesses her inheritance; Esau is excluded and remains “other.”

This sets the stage for later prophetic conflicts (Ezek 35, Mal. 1, Obad 1).

Summary: Joshua 12:7–8 summarizes Israel’s conquest and inheritance, stretching from Lebanon to “the mount Halak that goeth up to Seir.” The deliberate inclusion of Seir again underscores Edom as the southern boundary — close, related, but outside the covenant inheritance. The six nations listed represent the cursed peoples, many of whom intermarried with Esau. Thus, the passage not only recounts Israel’s victories, but also fixes Edom as the prophetic neighbor marked for a different fate: exclusion now, destruction later.

The borders of Judah

Joshua 15:1 ​​ This then was the lot of the tribe of the children of Judah by their families (clans); even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast.

Verses 2-12 define the border of Judah.

​​ 15:10 ​​ And the border compassed from Baalah westward unto mount Seir, and passed along unto the side of mount Jearim, which is Chesalon, on the north side, and went down to Bethshemesh, and passed on to Timnah:

Mount Seir confusion (v.10): While traditionalists see this as a “different Seir,” identity teachers highlight how Scripture continually echoes Seir/Edom, weaving the theme of Esau even into Judah’s boundaries. This may be deliberate repetition to keep Edom in the narrative consciousness.

Joshua 15:21 ​​ And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward were Kabzeel, and Eder, and Jagur,

Judah vs. Edom boundary (v.1 & 21): Judah’s territory is pressed against Edom’s border, setting the stage for constant friction. This geographic “collision line” symbolizes the ongoing struggle between Jacob and Esau.

​​ 15:63 ​​ As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

The Jebusites were the descendants of Jebus, the 3rd son of Canaan. Children of incest who also mixed with Canaanites and Edomites.

Failure against the Jebusites (v.63): While Judah was strong against Canaanite nations, one enemy remained entrenched in Jerusalem. Later history reveals Edomite/Idumean infiltration of Jerusalem (Herod the Idumean as king over Judah at Christ’s birth). Thus, the inability to expel the Jebusites foreshadows Edomite usurpation of Judah’s very capital.

The Edomites constantly exploited their southern adjacency, raiding Israel’s borders. Judah’s territory “touching” Edom was prophetic of the centuries-long enmity (2Chron 28:17; Psa 137:7).

• Jebusite → Edomite link: Judahite historian (Josephus) records Idumeans being forcibly converted under John Hyrcanus (2nd century BC), effectively merging Edomites into “Judah.” Thus, the Jebusite failure (v.63) and later Idumean infiltration form a direct continuum leading to Christ’s time. This history is just some of the valuable details that expose the masquerade.

Summary: Joshua 15 details Judah’s allotment, repeatedly pressing the reader’s eye to the south — “unto Edom” (v.1, 21). The presence of “Seir” even in boundary descriptions keeps Jacob–Esau conflict alive in the narrative. The frontier cities served as watchpoints against Edomite intrusion. Meanwhile, Judah’s failure to drive out the Jebusites (v.63) foreshadowed the future corruption of Jerusalem itself — a city that would later be ruled by Edomite usurpers and infiltrated by “bad figs” (Jer 24). The geography is not incidental; it is prophetic.

The Covenant Renewal at Shechem

Joshua 24:4 ​​ And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt.

Mount Seir = Edomite possession: This is one of the clearest identifications of Esau’s God-given territory. This inheritance distinguished Edom as a separate people, outside the covenant line.

• Foreshadowing hostility: By granting Seir to Esau, God set up the geographic staging ground for Edom’s perpetual enmity. Seir was rocky, mountainous, and barren compared to the fertile valleys of Canaan. This fits Esau’s carnal nature — desiring dominion rather than blessing.

• Quick inheritance vs. delay: While Jacob’s line endured Egypt before entering Canaan, Esau enjoyed immediate possession. This contrast is echoed in Hebrews 11 — faith requires endurance, while flesh demands immediate gratification.

• Separation of covenant peoples: This verse enforces the covenantal “division” — Jacob is chosen to carry the promise; Esau is set aside. This is God’s divine segregation between covenant Israel (Jacob’s seed) and Edom (a rejected, adversarial line).

Cross-References

• Genesis 36:8: “Thus dwelt Esau in mount Seir: Esau is Edom.” Directly ties Seir to the Edomite identity.

• Deuteronomy 2:5: Israel was forbidden to take any of Esau’s land in Seir — proof God had given it to Esau.

• Malachi 1:2–4: God contrasts His love for Jacob and His hatred of Esau, promising that Edom’s land would eventually be laid waste.

• Obadiah 10–16: Esau’s inheritance becomes a prophetic symbol of desolation and judgment.

• Geographic Prophecy: Jacob’s children “went down into Egypt” — the path of hardship before glory. Esau, however, “possessed Seir” immediately — prophetic of Edom’s temporary dominion before destruction.

• Modern implications: Just as Esau took possession quickly and built power, so too modern Edomite–Khazar Jewry has entrenched itself in international finance, politics, and Zionist occupation — their “Seir.” But Jacob’s destiny is delayed, requiring endurance until full deliverance.

• Two peoples, two destinies: Joshua 24:4 compresses the entire conflict into one sentence: Seir for Esau (temporal, carnal, doomed), Egypt then Canaan for Jacob (testing, covenantal, eternal).

Summary: Joshua, in his farewell, reminds Israel that God Himself divided the destinies of Jacob and Esau. Esau was given Mount Seir as his possession, marking him as separate and outside the covenant. Jacob, however, went into Egypt — enduring bondage before entering the promised land. This verse encapsulates the divine division: Edom’s quick inheritance and worldly dominion contrasted with Jacob’s trials and eventual covenantal glory.

Ehud

Judges 3:12 ​​ And the children of Israel did evil again in the sight of Yahweh: and Yahweh strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of Yahweh.

​​ 3:13 ​​ And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.

​​ 3:14 ​​ So the children of Israel served Eglon the king of Moab eighteen years.

Deuteronomy 28:48 ​​ Therefore shalt you serve your enemies which Yahweh shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things: and He shall put a yoke of iron upon your neck, until He have destroyed you.

Esau–Edom Connections

• Amalek = branch of Esau: Genesis 36:12 — Amalek was grandson of Esau through Eliphaz and Timna (a Horite/Canaanite). Amalek thus represents a mongrelized Esau-line — Edom’s most vicious branch.

• Hatred toward Israel: Amalek’s participation with Moab and Ammon shows how the descendants of Lot and Esau/Edom united against true Israel. This fits Psalm 83’s “confederacy” of nations plotting against God’s people.

• Dispossession of Israel: The “city of palm trees” being taken by enemies highlights how Israel’s covenant blessings can be temporarily lost when they depart from God’s law. This is a type: whenever covenant Israel disobeys, Edomite powers rise to enslave.

Cross-References & Prophetic Themes

• Exodus 17:8–16: First battle with Amalek — God swears perpetual war.

• Numbers 24:20: Balaam prophesies Amalek’s eventual destruction: “Amalek was the first of the nations; but his latter end shall be that he perish forever.”

• Deuteronomy 25:17–19: Amalek attacked Israel’s weak and stragglers — cowardly tactics.

• 1Samuel 15: Saul’s failure to destroy Amalek leads to his rejection as king.

• Psalm 83:6–7: Amalek again listed in the conspiracy against Israel.

Lessons & Application

• Edomite Amalek typology: Amalek is more than just a tribe — it represents the perpetual enmity of Esau against Jacob. The confederacy of Judges 3 anticipates later alliances (Herodians + Pharisees, Edom + Zionism, etc.) against God’s covenant people.

• Disobedience leads to bondage: Israel served Eglon of Moab for 18 years. This is symbolic of captivity to alien rulers — a recurring theme when God’s people forget His law.

• Modern application: Just as Amalek allied with Moab and Ammon, today’s Edomite/Zionist powers ally with globalist and ungodly nations to suppress true Israel (White Christendom). The pattern repeats: disobedience → foreign domination → eventual deliverance.

Summary: Judges 3:12–14 records Moab, Ammon, and Amalek uniting to oppress Israel for 18 years. Amalek, the mongrel offspring of Esau, once again appears as a sworn enemy of God’s people. This passage confirms the perpetual enmity between Jacob and Esau: whenever Israel forsakes God’s law, the Edomite line rises in power, bringing bondage and humiliation. Exactly where we are again today. The “city of palm trees” (Jericho) — once Israel’s symbol of conquest — was seized, showing that disobedience forfeits covenant blessings. Yet God had already declared Amalek’s end: their confederacies will fall, and Israel will be delivered.

After 20 years of oppression by the Canaanite king Jabin, Deborah lead Israel.

The Song of Deborah and Barak

Judges 5:4 ​​ Yahweh, when You wentest out of Seir, when You marchedst out of the field of Edom, the earth (land) trembled, and the heavens (skies) dropped (dripped), the clouds also dropped (dripped) water.

Seir = Esau’s possession: Genesis 36:8 — “Esau dwelt in mount Seir: Esau is Edom.” Thus Deborah’s song implicitly invokes God’s judgment moving against Edom’s territory. This aligns with the ongoing Jacob–Esau struggle.

God marching out of Seir/Edom: This is seen as God rising up in battle against the seed of Esau. His power is revealed in judgments that shake the earth. Just as He delivered Israel from Egypt and Amalek in the wilderness, so He will deliver His covenant people from Edomite bondage in later history.

Judges 5:14 ​​ Out of Ephraim was there a root of them against Amalek; after you, Benjamin, among your people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer.

The Septuagint has: 5:14 ​​ Ephraim rooted them out in Amalec, behind thee was Benjamin among thy people: the inhabitants of Machir came down with me searching out the enemy, and from Zabulon came they that draw with the scribe's pen of record.

Amalek = perpetual enemy: By mentioning Amalek again (v.14), the song reminds Israel that their first enemy after Egypt was Esau’s grandson (Exo 17). Amalek embodies Edomite enmity, which God decreed would last from generation to generation.

• Ephraim’s role: Ephraim rising against Amalek foreshadows the Anglo-Saxon peoples (descended from Joseph/Ephraim-Manasseh) resisting Edomite powers in history.

Cross-References & Prophetic Layers

• Deut 33:2; Hab. 3:3 — Yahweh’s coming from Seir/Paran is tied to His judgments and deliverance of Israel.

• Num 24:20 — Amalek “first of the nations” but destined for destruction.

• Psalm 83:6–7 — Amalek listed in the confederacy against God’s people.

• Obadiah 18 — ultimate destruction of Esau/Edom foreshadowed in these poetic references.

Lessons & Theological Themes

• God fights from Edom outward: The imagery shows Yahweh’s dominion extending over the land of Esau — the adversary cannot escape His control.

• Amalek as ongoing enemy: Their repeated appearance underscores their symbolic role as perpetual antichrist powers against covenant Israel.

• Tribal unity against enemies: Deborah praises multiple tribes (Ephraim, Benjamin, Manasseh, Zebulun) for standing against Amalek and others. The contrast is made with tribes who stayed behind (Reuben, Gilead, Dan, Asher), highlighting obedience vs. neglect.

Summary: In Deborah’s song, God is pictured as “coming out of Seir and Edom” (Judg 5:4), reminding Israel that Yahweh’s power shakes even Esau’s mountains. The mention of Amalek (v.14) recalls their ancient hostility, tying this battle back to the perpetual enmity between Jacob and Esau. Here Ephraim, Benjamin, Manasseh, and Zebulun are praised for rising against Amalek, a type of the Edomite foe, while others hesitated. This passage reinforces the truth that God’s covenant people will always face the Edomite enemy, but His presence marches before them to secure victory.

Jephthah Delivers Israel

Judges 11:17 ​​ Then Israel sent messengers unto the king of Edom, saying, Let me, I pray you, pass through your land: but the king of Edom would not hearken thereto. And in like manner they sent unto the king of Moab: but he would not consent: and Israel abode in Kadesh.

​​ 11:18 ​​ Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon was the border of Moab.

First hostility in the land: This recalls Edom’s perpetual hatred (Ezek 35:5). Even though Israel only asked to pass peacefully, Edom refused and threatened violence. This becomes the pattern of Esau’s envy and resistance toward Jacob’s seed.

• Contrast with Jacob’s role: Jacob-Israel obeyed God’s command, showing covenant faithfulness, while Esau/Edom hardened themselves.

• Moab also resisted: Both Edom and Moab (Lot’s descendants) opposed Israel’s progress. Edom and Moab often appear together in prophetic alliances against God’s people (Psalm 83:6; Isaiah 11:14).

• Historical proof: This passage was later used by Jephthah (Judges 11) in debate with the Ammonites to prove Israel had lawfully taken its inheritance without seizing land from Edom or Moab.

• This episode shows Edom’s entrenched hatred, even against simple requests. Their descendants (the Jews) display the same obstructionist, adversarial spirit toward God’s covenant people today.

• Israel obeyed God’s instruction not to fight Edom at that time (Deut 2:4–5). But later prophecy (Obadiah 10–18) reveals their judgment would come — “because of violence against thy brother Jacob.”

• This reinforces the pattern of enmity and deceit: Israel seeks peace, Edom returns hatred.

Cross-References & Prophetic Echoes

• Numbers 20:18 — Edom threatened with the sword.

• Deut 2:4–5, 9 — God forbade Israel from contending with Edom or Moab because of His timing.

• Ezekiel 25:12–14; 35:5 — Edom condemned for perpetual hatred.

• Obadiah 10–14 — records Edom’s violence against Jacob’s descendants.

• Psalm 83:6 — Edom and Moab appear in confederacy against Israel.

Summary: Jephthah reminds Israel of its early dealings with Edom and Moab (Judg. 11:17–18). Israel sought only peaceful passage, but the king of Edom refused and threatened violence. Moab likewise resisted. Israel, in obedience to Yahweh, compassed their lands rather than fighting. This episode became a historical marker of Esau’s enmity and obstruction against Jacob’s seed, a pattern repeated through history. While Israel walked lawfully under God’s command, Edom hardened itself, sowing the seeds of its later judgment (Obad. 10–18; Ezek. 35:5). The passage highlights the contrast between Jacob’s covenant obedience and Esau’s perpetual hostility.

Saul Fights Israels Enemies

1Samuel 14:47 ​​ So Saul took the kingdom over Israel, and fought against all his (hated) enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them.

Hostility continued: Here Edom again appears as a national adversary, confirming their perpetual enmity (Ezek 35:5). They resisted Moses, opposed Israel in the Judges, and now confronted Saul.

• Adversary role: Edom is consistently named in the same breath with Moab, Ammon, Philistia — the typical enemies of God’s people. This shows Esau-Edom’s covenantal role as an opposer of Jacob.

• Pattern of Edom: Whenever Israel consolidates or rises to power (here, under Israel’s first king), Edom rises to resist. Later, David subdues Edom (2Sam 8:13–14), but Edom revolts again (1Kings 11:14; 2Kings 8:20). The feud never ceases.

• This as an early royal confrontation with Edom.

• Esau-Edom’s role is not accidental: from Moses’ day, their destiny was fixed — they were never to inherit with Jacob, but to oppose him.

• “Edom is mentioned as a perpetual neighbor-enemy of Israel” (always among the list of nations trying to hinder or destroy Israel).

• This anticipates Edom’s prophetic downfall later in Obadiah and Malachi.

Summary: Saul’s reign is described as one of continual war against Israel’s adversaries, including Edom (1Sam 14:47). Edom is listed alongside Moab, Ammon, and the Philistines — perpetual foes of God’s covenant people. This shows the ongoing enmity of Esau against Jacob, rooted in their refusal to aid Israel in the wilderness (Num 20:14–21) and extending into Israel’s monarchy. While Saul fought them, the final victory over Edom would not come until David’s reign, fulfilling prophecy that Jacob would eventually subdue Esau (Gen 25:23; Num 24:18).

The Lord Rejects Saul

1Samuel 15:2 ​​ Thus saith Yahweh of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.

​​ 15:3 ​​ Now go and smite Amalek, and utterly destroy (devote to destruction) all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.

​​ 15:4 ​​ And Saul gathered the people together, and numbered (mustered) them in Telaim, two hundred thousand footmen, and ten thousand men of Judah.

​​ 15:5 ​​ And Saul came to a city of Amalek, and laid wait in the valley.

​​ 15:6 ​​ And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.

​​ 15:7 ​​ And Saul smote the Amalekites from Havilah until you comest to Shur, that is over against Egypt.

​​ 15:8 ​​ And he took Agag the king of the Amalekites alive, and utterly destroyed (devoted to destruction) all the people with the edge of the sword.

​​ 15:9 ​​ But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them (not devote them to destruction): but every thing that was vile and refuse, that they destroyed utterly (devoted to destruction).

​​ 15:10 ​​ Then came the word of Yahweh unto Samuel, saying,

​​ 15:11 ​​ It repenteth Me that I have set up Saul to be king: for he is turned back from following Me, and hath not performed My commandments. And it grieved Samuel; and he cried unto Yahweh all night.

​​ 15:12 ​​ And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal.

​​ 15:13 ​​ And Samuel came to Saul: and Saul said unto him, Blessed be you of Yahweh: I have performed the commandment of Yahweh.

​​ 15:14 ​​ And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?

​​ 15:15 ​​ And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto Yahweh your God; and the rest we have utterly destroyed (devoted to destruction).

​​ 15:16 ​​ Then Samuel said unto Saul, Stay, and I will tell you what Yahweh hath said to me this night. And he said unto him, Say on.

​​ 15:17 ​​ And Samuel said, When you wast little in your own sight, wast you not made the head of the tribes of Israel, and Yahweh anointed you king over Israel?

​​ 15:18 ​​ And Yahweh sent you on a journey, and said, Go and utterly destroy (devote to destruction) the sinners the Amalekites, and fight against them until they be consumed.

​​ 15:19 ​​ Wherefore then didst you not obey the voice of Yahweh, but didst fly upon the spoil, and didst evil in the sight of Yahweh?

​​ 15:20 ​​ And Saul said unto Samuel, Yea, I have obeyed the voice of Yahweh, and have gone the way which Yahweh sent me, and have brought Agag the king of Amalek, and have utterly destroyed (devote to destruction) the Amalekites.

​​ 15:21 ​​ But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed (devote to destruction), to sacrifice unto Yahweh your God in Gilgal.

​​ 15:22 ​​ And Samuel said, Hath Yahweh as great delight in burnt offerings and sacrifices, as in obeying the voice of Yahweh? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

​​ 15:23 ​​ For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because you hast rejected the word of Yahweh, He hath also rejected you from being king.

Amalek = Edom’s offspring: Amalekites descended from Esau’s grandson Amalek (Gen 36:12). They represent the bitter, warlike branch of Edom.

• Perpetual enmity: From Exo 17 through Judges (cf. Judg 3:13; 6:3), Amalek consistently attacked Israel. This is the living emblem of Esau’s hatred.

• Partial obedience = compromise with Esau: Saul’s refusal to fully destroy Amalek left Agag alive, perpetuating Esau’s line. Jewish writings even claim descendants of Agag survived (linking Haman the Agagite of Esther 3:1). Thus, sparing Amalek meant sparing Esau’s enmity.

• Prophetic pattern: Israel’s failure to fully separate from Edom/Amalek results in later suffering. Just as Saul lost his crown, Israel loses dominion when they fail to purge Esau’s influence. Hence, the world we live in today.

• Amalek is the archetype of Esau’s enmity — hostile, deceitful, destructive.

• Amalek is equated with the same “spirit” seen in modern Jewry: financial usury, subversion, hostility to Christ and His people.

• Amalek was to be blotted out (Deut 25:17–19). Saul’s failure is symbolic of Judeo-Christians today who refuse to separate from the adversary, choosing compromise instead.

• Haman the Agagite in Esther is connected with Amalek/Edom, showing that sparing Esau’s seed leads to greater dangers later.

Theological Themes

• God remembers enmity: Centuries later, He still recalls Amalek’s attack (v. 2). Edom’s hatred is long-term and generational.

• Rebellion = witchcraft (v. 23): Saul’s disobedience is equated with witchcraft and idolatry — language identity preachers often tie to modern Judaized religion and compromise with Edom.

• Separation command: This chapter reinforces God’s demand that His people do not compromise with adversarial seed-lines or their systems.

Summary: In 1Samuel 15:2–23, Yahweh commanded Saul to destroy Amalek, descendants of Esau through Eliphaz, for their ambush in the wilderness (Exo 17). Saul’s failure to obey — sparing Agag and the best spoil — revealed his rebellion and led to his rejection as king. Amalek’s survival perpetuated the enmity of Esau, later seen in Haman the Agagite (Esther 3:1). This passage underscores the seriousness of God’s command to blot out Amalek (Deut 25:17–19), for compromise with Esau’s line always brings judgment. Just as Saul lost his crown, so too God’s people lose dominion when they spare the adversary and heed the voice of man over Yahweh.

David and the Holy Bread

Saul was against David. After David and Jonathan make a pact, he came to Ahimelech the priest in Nob. The priest gave David and his men bread and the sword of Goliath.

1Samuel 21:7 ​​ Now a certain man of the servants of Saul was there that day, detained before Yahweh; and his name was Doeg, an Edomite, the chiefest of the herdmen that belonged to Saul.

Edom inside Israel’s camp: Doeg symbolizes Esau infiltrating Jacob. Here, an Edomite stands in the sanctuary precincts, “detained before the LORD,” but his heart is against God’s anointed (David).

• Betrayer role: Later, Doeg betrays David to Saul and slaughters the priests of Nob (1Sam 22:18–19). This confirms the prophetic “enmity” of Esau — even when serving in Israel’s institutions, he acts treacherously.

• Just as Edom entered Israel’s sanctuary through Doeg, modern Edom (Jewry) infiltrates the churches, governments, and institutions of true Israel (the Anglo-Saxon people), working destruction from within. They haven’t been kicked out of countries hundreds of times in recorded history for nothing.

• Pattern: Edom is never simply a passive neighbor — always an adversary, whether through open hostility (Amalek) or insider betrayal (Doeg).

• Doeg the Edomite is a vivid biblical illustration of Edom’s Edomitish character: cruel, treacherous, and destructive.

• His later massacre of the priests at Nob is consistent with Edom’s perpetual enmity (cf. Ezek 35:5).

• This is foreshadowing the way Jews later opposed Christ and the apostles from within the temple system itself (cf. John 8:37–44).

Summary: In 1Samuel 21:7, Doeg the Edomite appears within Israel’s sanctuary, “detained before the LORD.” Though outwardly among God’s people, his inward nature as an Edomite soon manifests: he betrays David and slaughters the priests of Nob (1Sam. 22:18–19). This episode shows Edom’s treachery even when inside Israel’s institutions. David later reflects on Doeg in Psalm 52, denouncing the deceit and violence of his tongue. Doeg becomes a type of Edom’s role in history — infiltrating, betraying, and destroying — confirming the prophecy of Esau’s perpetual enmity against Jacob (Ezek 35:5; Obadiah 10–14).

Saul Kills the Priests at Nob

Saul’s paranoia (vv. 6–8): Sitting with spear in hand, Saul rants against his Benjamite officers, accusing them of conspiring with David and Jonathan. He complains they’ve failed to inform him of Jonathan’s covenant with David.

1Samuel 22:6 ​​ When Saul heard that David was discovered, and the men that were with him, (now Saul abode in Gibeah under a tree in Ramah, having his spear in his hand, and all his servants were standing about him;)

​​ 22:7 ​​ Then Saul said unto his servants that stood about him, Hear now, ye Benjamites; will the son of Jesse give every one of you fields and vineyards, and make you all captains of thousands, and captains of hundreds;

​​ 22:8 ​​ That all of you have conspired against me, and there is none that sheweth me that my son hath made a league with the son of Jesse, and there is none of you that is sorry for me, or sheweth unto me that my son hath stirred up my servant against me, to lie in wait, as at this day?

Doeg’s betrayal (vv. 9–10): Doeg the Edomite reports that he saw David at Nob, helped by Ahimelech the priest.

​​ 22:9 ​​ Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub.  ​​​​ (Ps 52)

Doeg went quickly from chief herdsman to set over the servants of Saul.

​​ 22:10 ​​ And he (Ahimelech) enquired of Yahweh for him, and gave him victuals, and gave him the sword of Goliath the Philistine.

The priests accused (vv. 11–15): Saul summons Ahimelech and all the priests of Nob. Ahimelech defends himself, saying David is Saul’s loyal servant, son-in-law, and warrior. He had no knowledge of any conspiracy.

​​ 22:11 ​​ Then the king sent to call Ahimelech the priest, the son of Ahitub, and all his father's house, the priests that were in Nob: and they came all of them to the king.

​​ 22:12 ​​ And Saul said, Hear now, you son of Ahitub. And he answered, Here I am, my lord.

​​ 22:13 ​​ And Saul said unto him, Why have ye conspired against me, you and the son of Jesse, in that you hast given him bread, and a sword, and hast enquired of God for him, that he should rise against me, to lie in wait, as at this day?

​​ 22:14 ​​ Then Ahimelech answered the king, and said, And who is so faithful among all your servants as David, which is the king's son in law, and goeth at your bidding, and is honourable in your house?

​​ 22:15 ​​ Did I then begin to enquire of God for him? be it far from me: let not the king impute any thing unto his servant, nor to all the house of my father: for your servant knew nothing of all this, less or more.

The sentence (vv. 16–17): Saul orders the priests’ execution. His Israelite guards refuse to kill the priests of Yahweh.

​​ 22:16 ​​ And the king said, Thou shalt surely die, Ahimelech, you, and all your father's house.

​​ 22:17 ​​ And the king said unto the footmen that stood about him, Turn, and slay the priests of Yahweh; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of Yahweh.

Doeg’s slaughter (vv. 18–19): Doeg steps forward and slays 85 priests who wore the linen ephod. He then massacres Nob itself — men, women, children, and animals.

​​ 22:18 ​​ And the king said to Doeg, Turn you, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod.

​​ 22:19 ​​ And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword.

Abiathar escapes (vv. 20–23): One son of Ahimelech survives, Abiathar, who flees to David, bringing news of the slaughter. David laments but assures Abiathar protection.

​​ 22:20 ​​ And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David.

​​ 22:21 ​​ And Abiathar shewed David that Saul had slain Yahweh's priests.

​​ 22:22 ​​ And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned (am guilty of) the death of all the persons of your father's house.

​​ 22:23 ​​ Abide you with me, fear not: for he that seeketh my life seeketh your life: but with me you shalt be in safeguard.

Doeg as Edom’s archetype:

• • This event is seen as a prophetic illustration of Esau-Edom’s hatred of Jacob-Israel. Doeg, an Edomite, kills Israel’s priesthood — symbolizing Edom’s later destruction of the temple system and persecution of true worship.

  • This is a foreshadowing of Edom infiltrating Israel’s institutions and then turning them against God’s people.

• Refusal of Israelite soldiers vs. zeal of Edom: The contrast highlights Edom’s unique bloodthirsty character. Israelites, even under orders, would not kill God’s priests; the Edomite eagerly executed them.

• Nob’s destruction is paralleled with later history — the Babylonian and Roman destructions of Jerusalem, both instigated or celebrated by Edomites/Jews (cf. Psa 137:7).

• Prophetic tie-in: This fulfills Ezekiel 35:5 (“Edom has had a perpetual hatred”) and anticipates Obadiah 10–14 (Edom rejoicing over Israel’s calamity).

Cross-References

• Psalm 52 (title): Written by David about Doeg’s betrayal. It describes the Edomite tongue as “like a sharp razor, working deceitfully.”

• Ezekiel 35:5, Obadiah 10–14: Perpetual hatred of Edom, betrayal in Israel’s day of calamity.

• John 8:44: Christ tells the Jews, “You are of your father the devil” — a continuation of the Edomite enmity against God’s anointed.

• Rev 2:9; 3:9: Those claiming to be Jews but are the synagogue of Satan — tying Edom’s role to the end-time Babylon system.

Summary: 1Samuel 22:6–23 records one of the most chilling displays of Edomite hatred. While Saul’s own Israelite guards refused to slay the priests of Yahweh, Doeg the Edomite eagerly slaughtered 85 priests, then destroyed the entire city of Nob. This act fulfilled the prophecy of Esau’s perpetual hatred (Ezek 35:5) and typified Edom’s later role in betraying and destroying Israel’s sanctuary. David himself wrote Psalm 52 in response, denouncing Doeg’s deceitful tongue and violent spirit. Doeg’s treachery illustrates the Edomite character throughout history: infiltrating Israel, betraying her in her time of need, and seeking to annihilate the priesthood and true worship of God (Obad 10–14).

Saul and the Medium of En-dor

Saul sought the witch of Endor for answers for why Yahweh departed from him.

1Samuel 28:18 ​​ Because you obeyedst not the voice of Yahweh, nor executedst His fierce wrath upon Amalek, therefore hath Yahweh done this thing unto you this day.  ​​​​ (1Sa 15:3-9)

Context

• Saul, desperate before battle with the Philistines, seeks out a necromancer at Endor.

• Samuel (appearing by God’s will, not by the witch’s power) delivers judgment: Saul’s kingdom is torn away, and he and his sons will die.

• The specific reason given: his disobedience in failing to carry out Yahweh’s command of total destruction on Amalek (1Sam 15).

Amalek = perpetual enemy of Israel:

• • As Esau’s grandson, Amalek embodied Edom’s hatred. God swore He would have war with Amalek from generation to generation (Exo 17:16).

  • Saul’s refusal to utterly destroy Amalek left the seed of Edom to continue troubling Israel.

• Prophetic failure:

  • By not executing judgment on Amalek, Saul allowed Edom’s enmity to fester, which later bore fruit in Doeg (1Sam 22), Haman (Esther 3:1, “the Agagite”), and ultimately the Herods of the NT, and let’s not forget our comfy captivity here in Mystery Babylon today.

  • This disobedience is why Saul lost his kingdom and why David (the true anointed king) would later be chosen — a man after God’s own heart, who would not spare Yahweh’s enemies.

• Judaism tie-in: Saul’s failure to eradicate Amalek symbolically parallels today’s church world “sparing” spiritual Edom (Judaism), giving them sanctuary instead of separation, which perpetuates corruption within Christendom.

Summary: 1Samuel 28:18 recalls Saul’s great failure: sparing Amalek, Esau’s descendant, whom God had devoted to utter destruction. This disobedience cost him his kingdom and his life. Amalek was not just a hostile tribe but the prophetic embodiment of Esau’s perpetual hatred against Jacob. By failing to carry out God’s wrath, Saul allowed the seed of Edom to persist, later reappearing in figures like Haman the Agagite and the Herodian dynasty. This event underscores the danger of compromise: sparing what God has condemned brings judgment upon the people themselves.

David’s Victories

2Samuel 8:10 ​​ Then Toi sent Joram his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass:

​​ 8:11 ​​ Which also king David did dedicate unto Yahweh, with the silver and gold that he had dedicated of all nations which he subdued;

1Kings 7:51 ​​ So was ended all the work that king Solomon made for the house of Yahweh. And Solomon brought in the things which David his father had dedicated; even the silver, and the gold, and the vessels, did he put among the treasures of the house of Yahweh.

​​ 8:12 ​​ Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek (descendants of Esau), and of the spoil of Hadadezer, son of Rehob, king of Zobah.

​​ 8:13 ​​ And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.

​​ 8:14 ​​ And he (David) put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants. And Yahweh preserved David whithersoever he went.

This chapter is proof of Israel’s God-ordained dominion over Edom, showing the fulfillment of Jacob’s prophecy of rulership (Gen 27:29).

• Edom’s servitude never lasted — they continually rebelled, fulfilling the “restless struggle” prophesied in Gen 27:40 (“thou shalt serve… and break loose”).

• This is part of Edom’s inconsistent history: subdued under David and Solomon, but later revolted under Jehoram (2Kings 8:20–22) and remained a thorn.

• Israel’s repeated failure to utterly destroy Edom meant their enmity persisted into NT times (Herods of Idumea) and into modern Jewry.

• This passage is often used to show that Edom was never annihilated in David’s time, only subdued. Their survival and later resurgence proves they are the enduring “adversary people.”

• The geographic clue: Valley of Salt by the Dead Sea is tied with desolation, judgment, and enduring curses.

• David’s role as type of Christ points to the final conquest of Edom at the end of the age — Christ ruling with His saints, putting all enemies underfoot (cf. Mal 1:4; Rev 19).

Summary: 2Samuel 8:10–14 records David’s decisive victory over Edom in the Valley of Salt, where 18,000 were slain and garrisons placed in the land. This fulfilled the prophecy that Jacob would rule over Esau (Gen 27:29), making Edom Israel’s servant. Yet, Edom’s servitude was never permanent — they rebelled again and again, proving the prophecy of perpetual enmity (Gen 27:40). The Valley of Salt scene prefigures Edom’s final desolation, later echoed by Obadiah and Psalm 60. David’s conquest stands as a type of Messiah’s ultimate triumph over Esau-Edom.

Christian Identity writers argue the prophecy is multi-layered:

David & Solomon’s time: Esau served Jacob (2Sam 8; 1Kgs 11).

Jehoram’s time: Esau “broke the yoke” (2Kgs 8:20).

Final Age: Esau breaks free in a permanent way, establishing dominion over Jacob through world finance, politics, and eventually nationhood.

1948 = Prophetic Yoke-Breaking:

The establishment of the State of Israel is presented as the modern “breaking loose” of Esau.

For centuries, Jews lived under restriction, exile, and “servitude” in host nations. But in 1948, they gained international recognition, sovereignty, and dominion in world affairs.

This fulfilled the second half of Isaac’s prophecy: Jacob (the Anglo nations) lost control, and Esau asserted his independence and dominance.

Jewish emancipation, the rise of Zionism, and 1948 as the climax of Edom’s rise. This is framed as the final season before Obadiah’s prophecy of total destruction (Obad 18).

In 1948, with the founding of the Israeli State, Edom broke Jacob’s yoke entirely, setting up its own dominion and openly ruling as a nation.

Comparet: He describes 1948 as “Esau throwing off Jacob’s yoke and putting his own upon us, ruling from Tel Aviv through New York, London, and Washington.”

Mohr: Connects Rothschild financing of Israel to the sword/finance prophecy of Esau.

Emahiser: Notes that after 1948, no one could mistake the Jew for the “persecuted servant” — they had dominion.

Satan Bound (the Long Season of Restriction)

Revelation 20:1–3 describes Satan bound for “a thousand years,” unable to deceive the nations.

Satan here is not a supernatural devil, but the Edomite-Jewish system — the adversary people.

For many centuries (medieval period through ~1700s), Jews were confined to ghettos, expelled from nations, and heavily restricted in trade, landholding, and influence.

They were, in a sense, “bound” — unable to rise to power over Christendom.

Example: In England, they were expelled in 1290 and not formally readmitted until Oliver Cromwell. In most of Europe, they lived in ghettos.

Satan Loosed for “a Little Season”

Revelation 20:7–9 – Satan is loosed for a short time to deceive the nations.

This is understood as the emancipation of the Jews beginning in the late 1700s–1800s.

Napoleon Bonaparte is the watershed figure: he proclaimed the Jews free citizens, breaking down ghetto walls and granting them equality under law (beginning around 1797–1806).

After Napoleon, emancipation spread across Europe (Germany, Austria, Britain, etc.), allowing Jews to enter politics, banking, universities, and cultural life — the rise of “modern Jewry” as a world power.

This loosing led directly to their global influence in finance, media, and politics, culminating in the Zionist movement and the founding of Israel in 1948.

Tie to the Yoke-Breaking Prophecy

Genesis 27:40 – Esau “shall break his brother’s yoke from off his neck.”

While anciently fulfilled under Jehoram, the final fulfillment is modern:

The “yoke” was the centuries of Christendom’s restriction on the Jew.

The “breaking” began with emancipation (Napoleon → 19th century).

It climaxed with 1948 when they openly declared a state and gained dominion.

Thus, Satan loosed = Esau breaking the yoke.

Comparet: Ties Napoleon directly to the “loosing of Satan.” Says: “When Napoleon opened the ghetto walls, he loosed Satan for a little season, and the world has suffered under his deception ever since.”

Weisman: Emphasizes that emancipation gave Edom the power to seize world dominion, but this is only temporary — God’s script ends with their destruction.

Mohr & Emahiser: Often stress that the emancipation led to Jewish infiltration of governments, banking houses (Rothschilds, etc.), and the eventual Zionist state.

Summary: The prophecy of Esau’s yoke (Gen 27:39–40) had ancient fulfillments when Edom rebelled against Judah, but its climactic fulfillment came in modern times. In 1948, with the creation of the Israeli state, Esau-Edom broke free of Jacob’s yoke and openly established dominion, wielding power over nations through politics, finance, and military might. What was once servitude became sovereignty, confirming Isaac’s words that Esau would live by the sword and at last throw off Jacob’s rule. This “yoke-breaking” in 1948 is the prophetic prelude to Obadiah’s vision of Esau’s final downfall.

1Kings 9:26 ​​ And king Solomon made a navy of ships in Eziongeber, which is beside Eloth, on the shore of the Red sea (Sea of Reeds), in the land of Edom.  ​​​​ (2Chr 8:17)

Eziongeber and Eloth were at the north shore of the Sea of Reeds, and south of the land of Edom.

Solomon ruled all the land at this time and the Edomites were tributaries.

Edom’s inheritance: This verse quietly confirms that Ezion-geber and Eloth were within the land of Edom. It underscores that Solomon’s access to the Red Sea was not natural Israelite land but dependent on holding Edom under tribute.

• Temporary dominion: Just as prophecy said Jacob would have dominion when Esau was under the yoke (Gen 27:29, 40), here Israel used Edom’s coastline to build its navy. But later, in the days of Jehoram (2 Kings 8:20–22), Edom would revolt and reclaim independence.

• Modern echo: (ch. 3–4) points out that possession of “strategic high places” and trade routes has always been an Edomite ambition. Just as modern Edom (Jewry) controls the great “ports” of finance and media, ancient Edom’s land provided Israel with key sea access.

Summary: 1Kings 9:26 records Solomon’s navy built in Ezion-geber, located in the land of Edom. Israel’s control of this harbor illustrates Jacob’s temporary dominion over Esau’s territory, in line with prophecy. Yet history shows this dominion was short-lived, as Edom later broke the yoke. The mention of Ezion-geber reminds us that Edom’s land and power centers have always been entangled with Israel’s destiny — and in modern times, Edom again controls strategic “harbors” of world commerce and influence.

Chapter 11 marks the beginning of Solomon's fall.

Solomon Turns from Yahweh the Lord God

1Kings 11:1 ​​ But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;

​​ 11:2 ​​ Of the nations concerning which Yahweh said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.

Exodus 34:16 ​​ And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

Deuteronomy 7:3 ​​ Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.

3:4 ​​ For they will turn away thy son from following me, that they may serve other gods: so will the anger of Yahweh be kindled against you, and destroy thee suddenly.

3:5 ​​ But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire.

​​ 11:3 ​​ And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.

​​ 11:4 ​​ For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with Yahweh his God, as was the heart of David his father.

Deuteronomy 17:17 ​​ Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.

​​ 11:5 ​​ For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.

Judges 2:13 ​​ And they forsook Yahweh, and served Baal and Ashtaroth.  ​​​​ (2 Ki 23:13)

When Solomon’s heart was turned by his strange wives, he built high places for Ashtoreth (Ishtar/Astarte), the goddess of fertility. Her cult revolved around fertility rites, sex, and race-mixing orgies. From this name we get the so-called “Easter” festival, complete with eggs and fertility symbols — a pagan intrusion falsely grafted into church tradition. Likewise, Milcom (Molech/Chemosh) was worshiped with human sacrifice and was identified by the six-pointed star. This symbol, wrongly called the “Star of David,” is in fact the star of Solomon — a mark of apostasy when he adopted Canaanite worship. Scripture itself exposes it: “Ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god…” (Amos 5:26; Acts 7:43). Thus, the so-called Christian holidays that venerate fertility rites or symbols of Molech trace not to Israelite faith but to Solomon’s corruption by heathen gods. The number six, attached to this star, is repeatedly associated with evil and imperfection in Scripture — a counterfeit symbol of the Edomite/Jewish system that masquerades as holy while rooted in rebellion.

​​ 11:6 ​​ And Solomon did evil in the sight of Yahweh, and went not fully after Yahweh, as did David his father.

​​ 11:14 ​​ And Yahweh stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.

​​ 11:15 ​​ For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom;

​​ 11:16 ​​ (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:)

​​ 11:17 ​​ That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child.

Key point: Edom re-emerges. After decades of Israelite dominance under David (2Sam 8:14), God raises up Hadad “of the king’s seed in Edom.” This is not random — it’s the fulfillment of Esau’s prophecy of rising up to shake the yoke.

• Hadad’s preservation: Joab tried to wipe out all the males in Edom, but Hadad, as a child, escaped to Egypt. This “remnant” survival is a recurring pattern — Esau never fully disappears but waits for opportunity.

• Egyptian alliance: Pharaoh honors Hadad, marrying him into his own family. This ties to the longstanding alliance of Edom with the nations (Psa 83:6–8) and later with Rome and world powers. The Edomite thrives under foreign thrones until the time is right to oppose Jacob again.

• The “adversary role” of Edom is consistent throughout Scripture. Whenever Israel weakens spiritually, Edom rises. Here Solomon’s apostasy gives Edom its opening.

Contrast with “Church World” View

• Mainstream teaching generally treats Hadad as a minor nuisance, but identity preachers see this as a pivotal turning point — the Edomite “adversary” is divinely raised, not incidental.

• The “church world” often spiritualizes this passage as simply about Solomon’s sins, missing the covenantal backdrop: Esau’s line waits in the wings, and when Jacob falters, Esau strikes.

Summary: 1Kings 11:1–17 marks a prophetic shift. Solomon’s idolatry leads God to raise up adversaries, including Hadad “of the king’s seed in Edom.” Though nearly destroyed by Joab, Hadad escaped to Egypt, where he was nurtured and allied with Pharaoh. His reemergence fulfilled the prophecy that Esau would someday break Jacob’s yoke (Gen 27:40). Far from being extinct, Edom rises again whenever Israel stumbles, positioning itself through foreign alliances. This passage is not just political history but a theological signpost: Esau-Edom remains the perpetual adversary, waiting for Israel’s weakness to strike.

Jehoshaphat Reigns in Judah

Jehoshaphat, king of Judah, is described here as walking in the ways of Asa his father, doing what was right in Yahweh’s eyes, though the high places were not fully removed. He expelled the sodomites out of the land (v.46) and is noted for maintaining peace with Israel. Importantly, verse 47 mentions that “there was then no king in Edom: a deputy was king.” This detail reflects the state of Edom’s subjugation at that point in history — their dominion broken, fulfilling part of the prophecy that “the elder shall serve the younger” (Gen 25:23).

1Kings 22:42 ​​ Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi.

​​ 22:43 ​​ And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of Yahweh: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.

​​ 22:44 ​​ And Jehoshaphat made peace with the king of Israel.

​​ 22:45 ​​ Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?

​​ 22:46 ​​ And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.

​​ 22:47 ​​ There was then no king in Edom: a deputy was king.

Jehoshaphat’s reign shows Israel’s covenant faith bringing order and dominion, even placing Edom under a deputy. Yet this temporary servitude reminds us of Esau’s restless prophecy — ever waiting to cast off the yoke, until the final judgment where the house of Esau shall be stubble (Obadiah 18).

Moab Rebels Against Israel

2Kings 3:8 ​​ And he (Joram) said, Which way shall we go up? And he (Jehoshaphat) answered, The way through the wilderness of Edom.

​​ 3:9 ​​ So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.

The king of Edom was likely an Israelite ruling in the land of Edom at this time. Yahweh would not accept an alliance with our mortal enemies.

​​ 3:10 ​​ And the king of Israel said, Alas! that Yahweh hath called these three kings together, to deliver them into the hand of Moab!

​​ 3:11 ​​ But Jehoshaphat said, Is there not here a prophet of Yahweh, that we may enquire of Yahweh by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah.

​​ 3:12 ​​ And Jehoshaphat said, The word of Yahweh is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

Elisha has them dig ditches in the valley.

​​ 3:20 ​​ And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water.

When the Moabites assembled for war, they saw the water in the ditches as blood. They thought the 3 kings had slain each other and went down to the spoil. The Israelites were waiting for them.

​​ 3:26 ​​ And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not.

1Kings 22:47: “There was then no king in Edom: a deputy (Hebrew: natsib, Strong’s H5333, meaning governor, prefect, viceroy) was king.”

• • This verse explicitly states that Edom had no native monarch during Jehoshaphat’s reign, only an appointed official.

  • “King” here is a loose designation — the governor was acting with kingly authority, but was not ethnically Edomite.

• 2Kings 3:9: when it says “the king of Edom,” the context makes sense only if this was the same arrangement — a vassal governor (possibly Israelite) ruling over Edom for Judah.

  • The fact that later (2Kings 8:20) Edom “made a king over themselves” proves that up to that point, they did not have their own king, but were under Judahite administration.

Commentary Support

• Adam Clarke (Commentary on 2Kings 3:9):

“There was no king in Edom, but a deputy appointed by Jehoshaphat; and this deputy, in the war with Moab, joined his forces with those of Israel and Judah.”
→ Clarke is plain that this was not an Edomite king but Jehoshaphat’s appointee.

• John Gill:

“Not a proper king, but a deputy, as in the days of Jehoshaphat (1Kings 22:47). This shows Edom was still subject to Judah.”
→ Again, the ruler was not ethnically Edomite, but a subordinate placed there.

• Pulpit Commentary:
  Notes the same — the “king” was actually “a viceroy or deputy ruling for Judah.”

Why this matters:

• • Yahweh forbade alliances with Israel’s mortal enemies (Amalek, Edom, Moab, etc.). If this had been a true Edomite king, Elisha’s participation would seem contradictory.

  • But if it was a Judahite deputy ruling in Edom, the difficulty disappears — this was not an alliance with Esau, but simply Judah, Israel, and their subject people.

  • This demonstrates Edom was in subjection to Jacob at this time — a partial fulfillment of “the elder shall serve the younger” (Gen 25:23).

• Prophetic Continuity:

  • The episode anticipates Edom’s later revolt (2Kings 8:20), when they finally “made a king over themselves.”

  • This rebellion matches Isaac’s prophecy: Edom would serve Jacob but would eventually “break his yoke from off thy neck” (Gen 27:40).

Summary: The “king of Edom” mentioned here was not a true Edomite monarch at all, but a Judahite deputy (Hebrew natsib) ruling in Edom by Jehoshaphat’s appointment. This avoids the notion of Israel making covenant with Esau and instead shows Edom in the prophesied position of servitude, awaiting the day when they would later revolt and “set up a king over themselves” (2Kgs 8:20).

Jehoram Reigns in Judah

This occurs during the reign of Jehoram (Joram), son of Jehoshaphat, in Judah.

Until this time, Edom had remained a vassal state under Judah (confirmed earlier in 1Kgs 22:47 and 2Kgs 3:9).

Now Edom seizes the opportunity to cast off the yoke, “making a king over themselves” for the first time in generations.

The revolt was significant enough to mark a permanent political shift — the text says Edom remained outside Judah’s control “unto this day” (v.22).

2Kings 8:20 ​​ In his (Jehoram's) days Edom revolted from under the hand of Judah, and made a king over themselves.

​​ 8:21 ​​ So Jehoram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents.

​​ 8:22 ​​ Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.

Libnah was a royal city of the Canaanites in the southwest captured by Joshua: allocated to Judah and made a Levitical city.

This revolt is one of the most direct fulfillments of Isaac’s prophecy to Esau (Gen 27:39–40).

• • For centuries, Edom was held in subjugation under Judah’s heel. Here, the prophecy shifts: Edom breaks loose and begins asserting independence — a pattern that later culminates in their infiltration into Judea and eventual dominance (Herod the Edomite ruling over Israel in Christ’s day).

  • Edom’s temporary submission was not permanent; God’s prophecy guaranteed that Esau would eventually rise again.

  • This “breaking the yoke” is not just ancient history — it foreshadows Edom’s modern emancipation and rise to power, especially in Europe after the ghetto system was lifted (Napoleon’s emancipation, 18th–19th centuries).

  • The Jews (Edomites) had been under restrictions, scattered, and contained for centuries, but “loosed for a little season” (Rev 20:3).

Prophetic & Theological Reflections

• The pattern of prophecy is clear:

  • Jacob’s dominance → “the elder shall serve the younger” (Gen 25:23).

  • Edom’s revolt → “thou shalt break his yoke” (Gen 27:40).

• This text is a historic hinge-point where Edom begins stepping into its long-term adversarial role, no longer merely vassals but full enemies.

• Spiritually, it points to the cyclical struggle of Jacob vs. Esau through history: temporary servitude, revolt, domination, and final judgment (Obadiah 18).

Summary: In 2Kings 8:20–22, Edom revolts from Judah and sets up their own king, directly fulfilling Isaac’s prophecy that Esau would one day “break the yoke” of Jacob (Gen 27:40). From this point onward, Edom increasingly rises in power, a pattern climaxing in their emancipation and dominance in modern times.

Amaziah Reigns in Judah

2Kings 14:7 ​​ He (Amaziah) slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.

​​ 14:8 ​​ Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face.

​​ 14:9 ​​ And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.

​​ 14:10 ​​ Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?

Esau’s Role: This episode fits the prophetic script — Edom is periodically crushed, showing that Jacob has the upper hand for seasons. Yet the cycle always turns, and Edom eventually rises again (Obadiah 10–14).

• Selah/Petra: Petra was a historic seat of Edom’s power, and its fall here demonstrates Jacob’s God-given supremacy. However, Edom was not exterminated, only humbled — consistent with their destined survival until the end times.

• Ten Thousand Slain: The enmity principle — these wars are not incidental but part of the perpetual struggle between Jacob and Esau (Gen 25:23; Mal 1:4).

• Warning Against Pride: Even when Israel is victorious over Edom, arrogance and disobedience bring quick reversal. This pattern recurs through history: Anglo-Israel triumphs over Edomite/Jewish systems, only to fall through pride, compromise, and idolatry.

1Chronicles records the genealogy of our race, from Adam Genesis 2:7/5:1 to Abraham here in verse 34.

This Bible is the history and heritage of our race.

1Chronicles 1:34 ​​ And Abraham begat Isaac. The sons of Isaac; Esau and Israel.

The chronicler included Edom’s genealogy to remind Israel that Esau’s line was real, powerful, and long-established, yet destined for destruction.

Esau is the father of the Edomites. Esau's descendant's are Edomite Jews.

The chronicler sets them side by side — a perpetual contrast, two brothers whose descendants would forever be locked in struggle (Gen 25:23).

THE SONS OF ESAU

​​ 1:35 ​​ The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.

​​ 1:36 ​​ The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.

​​ 1:37 ​​ The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.

Edomite Branches (vv.35–37):

• Eliphaz → Teman, Amalek: Teman becomes famous for its wise men (Jer 49:7), but wisdom corrupted. Amalek, from a concubine (Timna), is forever cursed (Exo 17:16; Deut 25:17–19).

• Reuel → Nahath, Zerah, Shammah, Mizzah: These spread Edom’s reach eastward.

• Jeush, Jaalam, Korah: Tribal sub-clans, remembered for leadership roles.

​​ 1:38 ​​ And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.

As shown earlier, Seir was a Horite, a Canaanite that inhabited the land before Esau and his sons were born. These two tribes obviously merged.

Genesis 36:20 ​​ These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

36:21 ​​ And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

​​ 1:39 ​​ And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.

​​ 1:40 ​​ The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.

​​ 1:41 ​​ The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.

​​ 1:42 ​​ The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.

These sons of Seir the Horite (Canaanite) are listed as Edomites. This shows that the Canaanites intermarried with the Edomites.

​​ 1:43 ​​ Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.

This is proof that Esau gained dominion early — fulfilling Gen 27:40 (“thou shalt break his yoke…”). Yet this dominion is temporary, awaiting reversal in Obadiah 18.

​​ 1:44 ​​ And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.

​​ 1:45 ​​ And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.

​​ 1:46 ​​ And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

​​ 1:47 ​​ And when Hadad was dead, Samlah of Masrekah reigned in his stead.

​​ 1:48 ​​ And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.

​​ 1:49 ​​ And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.

​​ 1:50 ​​ And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

​​ 1:51 ​​ Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,

​​ 1:52 ​​ Duke Aholibamah, duke Elah, duke Pinon,

​​ 1:53 ​​ Duke Kenaz, duke Teman, duke Mibzar,

​​ 1:54 ​​ Duke Magdiel, duke Iram. These are the dukes of Edom.

These “chiefs” (’alluph) reveal the tribal aristocracy of Edom, a confederation rather than a covenant nation. The difference: Israel was under Yahweh’s law; Edom was a loose band of warlords, foreshadowing their restless, usurping nature.

Always mentioned with Edom, yet distinct — the most implacable enemy, “from generation to generation” (Exo 17:16). Amalek is tied to the most radical, destructive strains of Jewry (e.g., communism, Bolshevism).

• Kingship structure: Unlike Israel’s line of David, Edom’s kings were unstable and shifting. The Edomite kings were not dynastic — each seems to have been chosen from various clans (“dukes”), suggesting instability compared with Israel’s divinely established monarchy. ​​ This mirrors their later role — dominating by cunning, commerce, and manipulation rather than God-ordained covenant kingship.

• Dukes as Internationalists: The list of “dukes” suggests tribal leaders scattered across regions. This connects with the “wandering Jew” — dispersed, rootless, yet always consolidating influence.

Theological and Prophetic Lessons

• Contrast of Jacob vs. Esau: Chronicles keeps this record not to glorify Esau, but to remind Israel of who their adversary is. Jesus spent 55% of the Gospels exposing them, so that the children of the kingdom would know who their enemy was. Today, as prophesied, the world has been deceived and the denominational church world supports, worships, and helps the ungodly that hate our Lord! 2Chr 19:2.

• Warning to Israel: Esau’s line was strong, wealthy, and organized before Israel had kings. Likewise, today Esau’s children (modern Jewry) dominate governments, banks, Media, and systems before the true restoration of Israel’s Kingdom.

• Final Fate: Despite their early kingship, the Edomites are prophesied to be burned up as “stubble” (Obad 18). Their temporary ascendancy is not permanent.

Summary: This genealogy of Esau shows the rise of Edomite tribes, dukes, and kings before Israel ever had a monarchy. Their power was early, unstable, and carnal — rooted in war and usurpation rather than covenant promise. The line of Amalek, Teman, and the dukes of Edom highlights Esau’s dominion for a season, yet prophecy declares their end in fire and judgment.

Chapter 4 is the Family of Judah and Simeon

1Chronicles 4:42 ​​ And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi.

​​ 4:43 ​​ And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.

The Septuagint does not have 'dwelt there'.

4:43 And they smote the remnant that were left of Amalec, until this day.

Historical Parallels

• Mount Seir connection (v.42): The Amalekites, descendants of Esau through Eliphaz and Timna (Gen 36:12), are again tied directly to Seir/Edomite land. Their persistence as a “remnant” shows that even after Saul and David’s campaigns, they continued to survive and trouble Israel.

• “Rest of Amalek” (v.43): Amalek represents the most anti-Christ strain of Edom — the destroyers, corrupters, and agitators through history. Even when “almost wiped out,” they reemerge in new forms. This ties with their prophetic role as “from generation to generation” enemies (Exo 17:16).

• Simeon’s victory: This is a type of obedience to God’s decree — rooting out the adversary rather than coexisting with them. In contrast, Israel often failed in such tasks, leading to future troubles.

Prophetic & Theological Significance

• Foreshadowing of Final Judgment: The smiting of the Amalekite survivors anticipates Obadiah 18 — the ultimate “no remnant” prophecy.

• Type of the Remnant Conflict: Just as Simeon fought the remnant of Amalek, so the covenant people must contend with Esau’s children until the final day of the LORD. But our ‘churches’ put them on a pedestal.

• Mount Seir → International Parallel: The text shows Amalek hiding among Edom. Today, identity teaching connects this with modern Jewry’s assimilation into nations, yet always retaining their adversarial role.

Summary: The Simeonites’ destruction of the last Amalekite remnant in Mount Seir shows Israel’s obedience to God’s command of total war against Amalek. It foreshadows the day when no remnant of Esau will remain (Obad 18), reminding us that even when diminished, the Amalekite spirit persists until utterly consumed.

David Defeats His Enemies

1Chronicles 18:9 ​​ Now when Tou (a Syrian) king of Hamath heard how David had smitten all the host of Hadarezer (a Syrian) king of Zobah;

​​ 18:10 ​​ He sent Hadoram his son to king David, to enquire of his welfare, and to congratulate him, because he had fought against Hadarezer, and smitten him; (for Hadarezer had war with Tou;) and with him all manner of vessels of gold and silver and brass.

​​ 18:11 ​​ Them also king David dedicated unto Yahweh, with the silver and the gold that he brought from all these nations; from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.

​​ 18:12 ​​ Moreover Abishai the son of Zeruiah slew of the Edomites in the valley of salt eighteen thousand.

​​ 18:13 ​​ And he put garrisons in Edom; and all the Edomites became David's servants. Thus Yahweh preserved David whithersoever he went.

This prophecy that the sons of Jacob ruling over Esau is still being fulfilled at this time in scripture.

Genesis 25:23 ​​ And Yahweh said unto her (Rebekah), Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

Edom in David’s Day: Edom, though defeated and enslaved here, never disappears. This cycle of Israel subduing Esau but failing to utterly cut him off fulfills the prophecy of “two nations in the womb” (Gen 25:23). Esau survives only to rise again later.

• Subjugation: “All the Edomites became David’s servants” highlights temporary dominion reversal. It foreshadows the ultimate prophecy (Obad 18) but remains incomplete — only Christ’s Kingdom consummation will finalize it.

• Amalek Mentioned (v.11): Once again Amalek is listed alongside Edom, Moab, Ammon, and Philistia — showing the interwoven enmity and their recurring role as destroyers.

Prophetic & Theological Reflections

• Valley of Salt Theme: A battlefield of repeated Israelite victories over Edom (David here, Amaziah later). It symbolizes Yahweh’s judgment ground — Esau repeatedly meets defeat, foreshadowing his final ruin.

• David’s Dedication: The gold and silver from Edom and other nations being consecrated to Yahweh shows the principle that the wealth of the wicked is laid up for the righteous (Prov 13:22).

• Lesson for Israel: Whenever Jacob (Israel) fully leans on God, Esau is subdued. Whenever pride arises (as with Amaziah later), Esau regains advantage.

Summary: David’s crushing victory over Edom in the Valley of Salt, with 18,000 slain and garrisons established, shows Israel’s God-given dominion over Esau. Yet Edom’s survival and later resurgence illustrate that only the final Kingdom judgment (Obad. 18) will end their enmity.

The Moabites and Ammonites assemble to attack Judah.

King Jehoshaphat gathers the people and prays to Yahweh.

2Chronicles 20:9 ​​ If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

​​ 20:10 ​​ And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;  ​​​​ (Deut 2:4-5,9,19-21; Num 20:21)

​​ 20:11 ​​ Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

​​ 20:12 ​​ O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.

Yahweh speaks through Jahaziel, a Levite of the sons of Asaph. He tells them that Yahweh will fight for them.

​​ 20:22 ​​ And when they began to sing and to praise, Yahweh set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.

​​ 20:23 ​​ For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.

Seir Included: Here Edom appears again as part of the hostile coalition. This is consistent with their perpetual enmity (Psa 83:5–6 lists Edom at the head of conspirators). When Esau rises, he nearly always allies with Ammon, Moab, Philistines, and others against Jacob.

• Betrayal Theme: Jehoshaphat reminds God that Israel had obeyed Him by not exterminating Edom, Moab, and Ammon during the Exodus. Yet these spared nations repay mercy with treachery — a prophetic type of Jewry today, spared and given privileges in Christian lands, who repay with corruption and hostility.

• Divine Intervention: The enemies destroy themselves. This is a prophetic picture of Edom’s eventual self-destruction — their lies, conspiracies, and infighting ultimately consume them (Obad 7: “the men that were at peace with thee have deceived thee”).

The incested children of Moab and Ammon and the Canaanites and Edomites of Seir destroyed each other. Yahweh works in mysterious ways.

Prophetic & Theological Reflections

• Type of the End: Jehoshaphat’s deliverance foreshadows the final conflict of Gog/Magog or the Beast coalition in Revelation — Israel need only stand still and trust, while God turns the enemy upon itself.

• Music & Praise as Weapon: Israel’s “singing army” shows the spiritual principle that worship brings down God’s power against the adversary.

• Mount Seir as Perpetual Enemy: This passage reinforces the theme: Edom, though once given kinship mercy, forever proves itself adversary until destroyed.

Summary: Jehoshaphat’s victory shows that Edom, Moab, and Ammon — once spared by God — became bitter foes, yet God caused them to turn their swords on each other. This prophetic scene mirrors Obadiah’s vision of Esau’s allies betraying him, proving that Jacob’s deliverance comes not by arms, but by trusting Yahweh.

Jehoram Reigns in Judah

2Chronicles 21:5 ​​ Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.

​​ 21:6 ​​ And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of Yahweh.

​​ 21:7 ​​ Howbeit Yahweh would not destroy the house of David, because of the covenant that He had made with David, and as He promised to give a light to him and to his sons for ever. ​​ 

​​ 21:8 ​​ In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.

Edom’s Revolt (v.8): This is another stage in the long prophetic drama of Jacob vs. Esau. When Israel departs from Yahweh, Esau rises. Edom’s fortunes are tied to Israel’s disobedience — when Jacob is weak spiritually, Esau gains dominion (cf. Gen 27:40, “when thou shalt have the dominion, thou shalt break his yoke from off thy neck”). Cause and effects of Deuteronomy 28 curses.

​​ 21:9 ​​ Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots.

​​ 21:10 ​​ So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah (Canaanite city) revolt from under his hand; because he had forsaken Yahweh God of his fathers.

​​ 21:11 ​​ Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.

Pagan worship includes race mixing, orgies, pedophilia and child sacrifice.

Leviticus 20:5 ​​ Then I will set My face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

​​ 21:12 ​​ And there came a writing to him from Elijah the prophet, saying, Thus saith Yahweh God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,

​​ 21:13 ​​ But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:

​​ 21:14 ​​ Behold, with a great plague will Yahweh smite thy people, and thy children, and thy wives, and all thy goods:

​​ 21:15 ​​ And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

Ahab Connection: By marrying Athaliah (of the house of Ahab), Jehoram essentially “Judaized” his rule, bringing in the same Baal system that the Edomites and Canaanites thrived upon. This is an early foreshadowing of how Judeo-Babylonian religion corrupts true Israelite worship.

• Prophetic Parallel: Elijah’s letter ties national apostasy to physical judgment (disease, loss of dominion, foreign revolt). Just as Jehoram’s bowels “fall out” in a gruesome judgment, so too the nation’s covenant blessings collapse when it allies itself with the ways of Esau.

Prophetic & Theological Reflections

• Loss of Dominion: Edom’s revolt represents a breach in the divine order — Jacob is meant to rule Esau (Gen 25:23), but disobedience flips this. It mirrors later history when Israel’s covenant peoples lost dominance, and Edom (through Jewry) gained control in finance, politics, and religion.

• Elijah’s Letter: Unique in Scripture (a prophetic writing delivered after Elijah’s translation, possibly through Elisha). It underscores the principle that covenant law is unchanging — breaking it guarantees judgment.

• Lesson for Israel: When Israel (white Christendom) adopts Edomite systems (idolatry, Baalism, Talmudism, Judeo-Christianity), God removes His hedge, and Esau rises to power. Only repentance restores dominion.

Summary: Jehoram’s apostasy led directly to Edom’s revolt, fulfilling the prophecy that Esau would break Jacob’s yoke when Israel turned from Yahweh. This passage shows that whenever God’s people compromise with Edomite systems, Esau rises — a pattern repeated through history and still seen today.

Amaziah’s Victories and Idolatry

2Chronicles 25:11 ​​ And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of Seir ten thousand.

​​ 25:12 ​​ And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces.

​​ 25:13 ​​ But the soldiers of the army (of Israel) which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.

Symbol of Edom’s Persistent Snare: Edom cannot be destroyed simply by military conquest. Even when Israel gains a clear victory (slaying 20,000+), the real danger is spiritual seduction. Esau corrupts Jacob not only with the sword, but with false gods and alien practices.

​​ 25:14 ​​ Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them.

​​ 25:15 ​​ Wherefore the anger of Yahweh was kindled against Amaziah, and He sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?

​​ 25:16 ​​ And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

​​ 25:17 ​​ Then Amaziah king of Judah took advice, and sent to Jehoash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see one another in the face.

​​ 25:18 ​​ And Jehoash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon (Israel) sent to the cedar that was in Lebanon (Judah), saying, Give thy daughter to my son to wife: and there passed by a wild beast (Edomites) that was in Lebanon, and trode down the thistle.

​​ 25:19 ​​ Thou sayest, Lo, thou hast smitten the Edomites; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee?

​​ 25:20 ​​ But Amaziah would not hear; for it came of God, that He might deliver them into the hand of their enemies, because they sought after the gods of Edom.

Cycle of Apostasy: This event illustrates a recurring pattern — Israel triumphs physically, but falls spiritually by adopting Edom’s corruption. Just as Amaziah bowed to Seir’s idols, Christendom today bows to Edomite traditions (Talmudic Judaism, Kabbalah, banking systems, Judeo-Christianity and false holy days like Easter/Christmas rooted in Baal/Astarte).

• Historical Tie: Edom’s character is always destructive, faithless, and idolatrous. Even when subdued, they remain “a curse” (Isa 34:5–6). Here we see their gods literally infiltrating Judah after a supposed “victory.” Really no different than our people today worshiping a Jewish Jesus and giving him the glory!

Prophetic & Theological Reflections

• The “Rock” (v.12): The imagery of Edomites cast from the rock is symbolic. Seir/Edom prided itself in its rock cities (Obadiah 1:3–4: “thou that dwellest in the clefts of the rock”). Their pride in natural fortresses could not protect them from God’s judgment.

• God’s Anger (vv.15–16): The prophet’s words cut to the heart — how can you trust the gods of those you just defeated? This shows how irrational spiritual apostasy is, and how subtle Edomite influence can be over Israel’s rulers.

• Link to Obadiah: Amaziah’s episode previews Obadiah’s prophecy of Edom’s final destruction. Though Jacob can win victories, the true deliverance only comes when God Himself extinguishes Edom’s line (Obadiah 1:18).

• Type for Today: White Christian nations often “defeat” Edomite enemies militarily (wars, revolutions), but afterward adopt their financial, religious, or cultural systems. The outward win becomes inward loss — exactly Amaziah’s folly.

Amaziah was later slain in Lachish.

Summary: Amaziah’s victory over Edom turned hollow when he bowed to their gods, proving that Israel’s greatest danger is not Edomite armies but Edomite influence. Just as Amaziah cast Edomites from the rock yet fell to their idols, so too Christendom often defeats enemies outwardly but inwardly succumbs to Esau’s corrupt systems.

King Ahaz of Judah was not a good king. Yahweh punished him and all of Judah because they were race-mixing idol worshipers. Yahweh sent the king of Syria, the evil king Pekah of Israel and the Edomites against Ahaz and Judah.

2Chronicles 28:17 ​​ For again the Edomites had come and smitten Judah, and carried away captives.

And also the Philistines invaded the south of Judah.

Perpetual Hatred: Edom’s role in Scripture is consistent — a perpetual enemy, fulfilling Malachi 1:4 (“They shall build, but I will throw down; and they shall call them, The border of wickedness”). This verse shows that Edom seizes every chance to afflict Judah, even in moments of weakness.

• Carrying Away Captives: This detail reflects Edom’s parasitic nature. Instead of building, they plunder. Instead of defending, they enslave. In history and modern times, this equates with Jewish domination in commerce, law, and banking — a form of taking “captives” out of weakened nations.

• Pattern of Judgment: Whenever Israel strays into idolatry, God allows Edom to rise against them. Thus Edom becomes both adversary and rod of discipline. This matches the biblical fact that God uses Edomite Jews as a chastisement upon disobedient Christendom until the day of final deliverance (cf. Obadiah 1:18).

Prophetic / Theological Significance

• “Again” – Recurrence: The word “again” highlights that Edom’s hatred is not circumstantial but ingrained, confirming Ezekiel 35:5 (“Because thou hast had a perpetual hatred…”).

• Foreshadowing Modern Parallels: Just as Edom carried captives in Ahaz’s day, so too modern Edom (the Jews) carries nations captive through debt, usury, and false religion (Rev 18:11–13, merchants trading in “souls of men”).

• God’s Covenant Faithfulness: Though Edom oppresses, it never prevails permanently. Judah’s captivity to Edom is temporary — but it typifies the long history of Jacob under Esau’s yoke until the final deliverance.

Summary: When Judah was weakened under Ahaz, the Edomites once more struck, taking captives — a living proof of their perpetual hatred and opportunism. Edom’s raids show the ancient pattern: whenever Jacob falters, Esau rises to enslave, a pattern still seen in Edom’s grip over Christendom until God brings final deliverance.

Judas Maccabeus and the Hasmoneans

Judas Maccabeus (“the Hammer”) was a Judahite of the house of Judah, son of Mattathias, and leader of the Hasmonean family. These were not “Jews” in the modern sense, but Israelites—true descendants of Jacob who rose up in revolt against the Seleucid Greeks and against their own Hellenized neighbors.

After his father’s death around 166 BC, Judas led Israel in guerrilla and conventional battles, defeating far larger armies at Beth Horon, Emmaus, and elsewhere. In 164 BC he retook Jerusalem and rededicated the Temple, cleansing it from pagan abominations—an event still remembered in the Feast of Dedication (Hanukkah). Though later killed in battle (161 BC), his brothers Jonathan and Simon carried on the fight, establishing an independent Judean state for a time.

This history has been deliberately blurred by Judeo-Christian commentators who pretend that “Judah” means “the Jews.” In reality, the Hasmoneans were Israelites; the Idumeans (Edomites) were their adversaries, and Herod the Great—later called “king of the Jews”—was an Idumean, not a Judahite. The Maccabean wars thus show the same conflict we trace throughout Scripture: Jacob versus Esau, Israel versus Edom, covenant-keepers versus usurpers.

1Maccabees 5:3 ​​ Then Judas (Maccabeus) fought against the children of Esau in Idumea at Arabattine, because they besieged Gael: and he gave them a great overthrow, and abated their courage, and took their spoils.

1Macc 5:3. During Judas’ southern campaign, he “fought against the children of Esau in Idumea, at Akrabattine, because they beset Israel round about; and he gave them a great overthrow.” A careful study of the Greek/versions notes the explicit ethnic label “sons of Esau,” with the battlefield placed near the Akrabbim (“Scorpions”) ascent on Judah’s southern frontier.

1Macc 5:63–65. After actions in Galilee and Gilead, Judas and Jonathan “turned to fight the sons of Esau in the south,” striking Hebron and its satellite towns, tearing down strongholds and burning towers. The same textual note confirms the recurrent “sons of Esau” reading here as well.

1Macc 4:29, The narrative says they came into Idumea and encamped at Beth-zur; Judas met them with ten thousand men. This shows that even prior to full campaigns, Idumea was a theater of war. Judah (via Judas) directly confronted forces in Idumea.

These passages from 1Maccabees constitute actual historical proof that Judah (house of Judah-sons of Jacob/Israel) and Idumea (the “sons of Esau”) were at war in the intertestamental period. Judas Maccabeus is depicted as repeatedly attacking Idumea / the descendants of Esau, distinguishing them from the Judahites/Israelites. This is not myth or symbolic — it shows the ancient enmity between Israel and Edom continued into Second Temple history.

1Maccabees twice names the southern foes as “sons/children of Esau,” located in Idumea, with fighting clustered around Akrabattine and Hebron—precisely along the traditional Edomite/Idumean belt south of Judah’s hill country.

Josephus & later classical witnesses: from foes to (forcibly) Judaized neighbors

John Hyrcanus’ Idumean policy (c. 125 BCE). Josephus reports Hyrcanus “subdued all the Idumeans” and compelled them “to be circumcised and to live according to the laws of the Judahites,” adding that, from then on, they were considered Judahites (Judaeans). Antiquities 13.9.1 (Whiston: “suffer to be circumcised in their genitals, and to make use of the laws of the Judahites”).

Idumeans inside Judean politics (1st c. BCE). Josephus identifies Antipater, father of Herod the Great, as “an Idumaean by race,” a rich and ambitious figure who rose to power in Judea; Herod thus descends paternally from Idumea. (War 1.123–125; Antiquities excerpts parallel this tradition.)

Idumeans in the 66–70 war. In the siege of Jerusalem, an Idumean force (summoned by the Zealot leadership) stormed the city during a thunderstorm, massacring thousands and killing High Priest Ananus. Josephus details their numbers, entry, and the terror that followed (War 4.4–6).

Takeaway: By later Hasmonean policy the Idumeans were absorbed into Judea’s religious-legal community; by the Herodian and Roman periods they were prominent inside Judean leadership and militias—even while memories of earlier border wars (as in 1Macc 5) lingered.

• “Children of Esau” = Idumeans. 1Macc 5 preserves the explicit Esau-label for the southern enemies Judas fought. The scenes (Akrabattine; Hebron and environs) track with the geography of Seir/Idumea south of Judah. This gives a clean textual bridge from Genesis/Seir to late Second-Temple military history.

• From border enemy to inside presence. Hyrcanus’ forced Judaization (circumcision + Torah observance) created a large Idumean population counted as “Jews” by religion/civil law. That policy explains the later rise of Antipater/Herod (Idumeans) and the Idumean cohort that appears in Josephus during the war. It also explains why later sources sometimes conflate “Judeans/Jews” and Idumeans in civic terms, even when older texts (like 1Macc 5) still call them “Esau.”

• Recurring friction points. 1Macc 5’s two notices (vv. 3, 63–65) bookend the southern theater: Akrabbim/Negeb passes and Hebron. Those are the same corridors where, earlier, Numbers/Joshua drew the frontier with Edom/Seir, and where Deuteronomy recalls refusals and skirmishes. Show continuity of the Esau/Jacob tension line.

Doeg the Edomite was one of the descendants of Esau that ('gladly') slaughtered the whole house of Ahimelech, save one son that escaped. Yahweh will always preserve a remnant.

Psalm 52:1 ​​ To the chief Musician, Maschil (Instructive), A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech. Why boastest you yourself in mischief, O mighty man? the goodness of God endureth continually.

​​ 52:2 ​​ Thy tongue deviseth mischiefs (destruction); like a sharp razor, working deceitfully (treacherously).

​​ 52:3 ​​ You lovest evil more than good; and lying rather than to speak righteousness. Selah.

​​ 52:4 ​​ You lovest all devouring words, O you deceitful tongue.

​​ 52:5 ​​ God shall likewise destroy you for ever, Ye shall take you away, and pluck you out of your dwelling place, and root you out of the land of the living. Selah.

​​ 52:6 ​​ The righteous also shall see, and fear (awe), and shall laugh at him:

​​ 52:7 ​​ Lo, this is the man (mighty man) that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness (destruction).

​​ 52:8 ​​ But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.

​​ 52:9 ​​ I will praise You for ever, because You hast done it: and I will wait on Your name; for it is good before your saints.

The superscription ties this psalm directly to Doeg the Edomite, placing an Edomite as the archetype of treachery and bloodshed against Israel. This as a prophetic sign: Edom is always betraying Jacob, even from within Israel’s camp.

Doeg not only spied but also carried out the massacre of the priests of Nob (1Sam. 22:18–19). This violent deed echoes Esau’s bloodlust in Genesis 27:41 (“I will slay my brother Jacob”) and continues the pattern of Edom seeking Israel’s destruction.

In every age, Edom plays this role: slanderer, informer, usurper — the “razor-sharp tongue” weaponizing deceit against God’s people.

Theological / Prophetic Significance

The Mighty Man Boasting (v.1): Doeg’s boasting symbolizes Edom’s pride in violence and deception (cf. Obadiah 3).

God’s Enduring Mercy (v.1b): In contrast, Jacob’s trust is in God’s steadfast covenant love, which overcomes Esau’s treachery.

Rooted Uprooting (v.5): God will “root out” the Edomite — a deliberate reversal of their attempt to uproot Israel. This anticipates the ultimate judgment on Esau-Edom (cf. Mal 1:4; Obad 1:18).

Green Olive Tree (v.8): Israel is depicted as an olive tree, thriving in God’s house (Rom 11 picks this imagery up), while Edom is cut off.

Summary:
Psalm 52 exposes Doeg the Edomite as the prototype of Esau’s treachery: boasting in deceit, slandering God’s people, and shedding innocent blood. His destruction foretells the fate of Edom as a whole — uprooted while Israel, the olive tree, flourishes in God’s covenant mercy.

Love Toward Brothers / Neighbors (Within Israel)

• Leviticus 19:17–18 –
  “Thou shalt not hate thy brother in thine heart… but thou shalt love thy neighbor as thyself.”
  ➝ Context: “Brother” and “neighbor” = fellow Israelite (same law, same covenant).

• Deuteronomy 15:7 –
  “If there be among you a poor man of one of thy brethren within any of thy gates… thou shalt not harden thine heart.”
  ➝ Shows covenant care and charity is for brethren.

• Matthew 5:44 –
  Jesus says “love your enemies” — but the context is personal enemies among their own people (persecutors, accusers, even fellow Israelites), not hostile alien nations. He’s speaking in the same covenantal framework as Lev 19:18.

• Romans 12:10 –
  “Be kindly affectioned one to another with brotherly love.”
  ➝ Paul is speaking to Israelites (cf. Rom 9:4–5).

Command Concerning Non-Israelite / Foreign Enemies

• Deuteronomy 23:3–6 –
  “Thou shalt not seek their peace nor their prosperity all thy days for ever.” (re: Ammonites & Moabites).
  ➝ Explicit separation: no duty of love to hostile alien nations.

• Deuteronomy 7:2 –
  “Thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them.”
  ➝ Command regarding Canaanite nations.

• Deuteronomy 25:17–19 –
  “Remember what Amalek did unto thee… thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it.”
  ➝ Distinction between brotherly enemies (whom you forgive) and perpetual enemies of God (whom you destroy).

• Psalm 139:21–22 –
  “Do not I hate them, O LORD, that hate thee? … I hate them with perfect hatred: I count them mine enemies.”
  ➝ David openly distinguishes between covenantal “brothers” and God’s enemies.

• Ezra 4:1–3 –
  Foreigners claim to worship Yahweh and want to join Israel in rebuilding. Zerubbabel answers:
  “Ye have nothing to do with us to build an house unto our God.”
  ➝ Separation between Israel and mixed alien enemies, even if they “claim” common worship.

Imprecatory Psalms and the Enemy Distinction

The Psalms are filled with imprecatory prayers — appeals for God to judge and destroy His enemies. These make no sense if “love your enemies” means all enemies without distinction.

• Psalm 5, 35, 58, 69, 83, 109, 137 — prayers against wicked nations (Edom, Moab, Amalek, etc.), asking for their downfall, extermination, and remembrance no more.

• Psalm 139:21–22 — David declares “perfect hatred” toward those who hate Yahweh, showing covenantal enmity, not personal spite.

The church world, blinded by universalism, teaches that we must “love everyone equally.” Yet David — the man after God’s own heart — under divine inspiration, prayed for the destruction of God’s enemies and rejoiced in their judgment.

This proves there are two kinds of enemies in Scripture:

• Brother-enemies within Israel — whom we forgive and love as neighbors (Lev 19:18).

• God’s enemies among foreign nations — whom we resist, hate with perfect hatred, and call down judgment upon.

The churches reverse this distinction, softening judgment on the wicked while turning their rebuke against God’s covenant people.

2Corinthians 6:14 ​​ Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

We are to love enemies of our own race and try to bring them back to The Way.

Psalm 60 is a miktam of David, written during wars recorded in 2Samuel 8:3–14 and 1Chronicles 18:12–13.

Superscription notes Joab striking down 12,000 Edomites in the Valley of Salt.

It reflects both Israel’s chastisement by God and His promise of ultimate deliverance from Edom.

Psalm 60:1 ​​ To the chief Musician upon Shushaneduth (Lily, or trumpet, of the assembly), Michtam (Poem) of David, to teach; when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand. O God, You hast cast us off, You hast scattered us, You hast been displeased; O turn Yourself to us again.

The Hebrew has “...O restore us again.”

​​ 60:2 ​​ You hast made the earth (land) to tremble; You hast broken it: heal the breaches thereof; for it shaketh.

​​ 60:3 ​​ You hast shewed Your people hard things: You hast made us to drink the wine of astonishment (staggering).

​​ 60:4 ​​ You hast given a banner to them that fear You, that it may be displayed because of the (presence of the) truth. Selah.

​​ 60:5 ​​ That Your beloved may be delivered; save with Your right hand, and hear (answer) me.

Israel experiences temporary defeat — a reminder that sin and disobedience allow enemies to gain ground. Israel suffers only when Yahweh lifts His hand of protection, not because Edom is inherently stronger.

Yet, God gives a “banner” (v.4) to His people who fear Him — a rallying point of covenantal faith.

​​ 60:6 ​​ God hath spoken in His holiness; I will rejoice, I will divide Shechem, and mete (portion) out the valley of Succoth.

​​ 60:7 ​​ Gilead is Mine, and Manasseh is Mine; Ephraim also is the strength (refuge) of Mine head; Judah is my lawgiver;

​​ 60:8 ​​ Moab is My washpot; over Edom will I cast out My shoe: Philistia, triumph you because of Me.

Moab is My washpot. Washpot is defined as a pot, to boil up. Also thorns, hooks, brier.

The Moabite’s ways were pagan. They were a stumbling block to the Israelites. Washpot is a symbol of servitude, dishonor.

Over Edom will I cast out My shoe. The phrase refers to (sometime as a symbol of occupancy, a refusal to marry, or of something valueless). Ancient imagery of dominion/ownership (cf. Ruth 4:7–8). It shows Esau-Edom reduced to subjection.

Philistia, triumph you because of Me.

Just as God assigned Edom perpetual servitude (Gen 25:23; Mal 1:4), so here He reiterates His plan — Jacob-Israel rules; Edom is humiliated.

​​ 60:9 ​​ Who will bring me into the strong (besieged) city? who will lead me into Edom?

The “strong city” = Petra/Bozrah, Edom’s fortress in Mount Seir.

​​ 60:10 ​​ Wilt not You, O God, which hadst cast us off? and You, O God, which didst not go out with our armies?

​​ 60:11 ​​ Give us help from trouble: for vain is the help of man.

Hebrew: 11 ​​ Give us help from our foe: for the deliverance of Adam is worthless.

​​ 60:12 ​​ Through God we shall do valiantly: for He it is that shall tread down our enemies.

Summary: Psalm 60 blends Israel’s temporary chastisement with God’s eternal decree of dominion over Edom. Despite setbacks, the outcome is fixed: Edom will be subdued under Jacob. David’s cry and God’s promise align perfectly with the larger Script — Israel disciplined but delivered, Esau resisting but doomed.

Written by Asaph, Psalm 83 is an imprecatory psalm calling on God to act against a coalition of Israel’s enemies.

• Unlike individual enemies, this is a national conspiracy — “They have taken crafty counsel against Thy people” (v.3).

• This is describing the perpetual enmity of Esau-Edom (cf. Ezek 35:5).

Psalm 83:1 ​​ A Song or Psalm of Asaph. Keep not You silence, O God: hold not Your peace, and be not still, O God.

​​ 83:2 ​​ For, lo, Your (hated) enemies make a tumult: and they that hate You have lifted up the head (exalted themselves).

​​ 83:3 ​​ They have taken crafty counsel against Your people, and consulted (conspired) against Your hidden ones.

​​ 83:4 ​​ They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

This is more than warfare — it is a program of extermination.

Edom is the first nation named in the confederacy (v.6). Modern parallels are drawn to Zionism and global Jewish movements seeking to erase true Israel’s heritage and identity.

​​ 83:5 ​​ For they have consulted (conspired) together with one consent: they are confederate against You:

​​ 83:6 ​​ The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

​​ 83:7 ​​ Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

​​ 83:8 ​​ Assur also is joined with them: they have holpen the children of Lot. Selah.

​​ 83:9 ​​ Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

​​ 83:10 ​​ Which perished at Endor: they became as dung for the earth (ground).

Dung for the ground refers to bodies left on the ground.

Esau and Amalek (both Edomite lines) anchor this list. The others represent surrounding Canaanite/Arab nations.

The fact Edom heads the list shows they are the chief conspirators, the ringleaders against Jacob-Israel.

​​ 83:11 ​​ Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

Judges 7:25 ​​ And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan.

8:12 ​​ And when Zebah and Zalmunna fled, he pursued after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.

​​ 83:12 ​​ Who said, Let us take to ourselves the houses of God in possession.

​​ 83:13 ​​ O my God, make them like a wheel (whirl); as the stubble before the wind.

​​ 83:14 ​​ As the fire burneth a wood, and as the flame setteth the mountains on fire;

​​ 83:15 ​​ So persecute them with Your tempest, and make them afraid with Your storm.

​​ 83:16 ​​ Fill their faces with shame; that they may seek Your name, O YAHWEH.

​​ 83:17 ​​ Let them be confounded (put to shame) and troubled for ever; yea, let them be put to shame (disgraced), and perish (destroyed):

​​ 83:18 ​​ That men may know that You, whose name alone is YAHWEH, art the most high over all the earth (land).

The psalm closes with an imprecation: may enemies be so destroyed that men will know Yahweh alone is the Most High over all the earth.

Edom consistently leads alliances against Israel, ancient and modern.

Today’s “coalition” is seen in Zionist Jewry allied with other nations — controlling finance, politics, and media.

Psalm 83 is essentially a blueprint of the New World Order: Edom at the helm, surrounding nations in cooperation.

Summary: Psalm 83 exposes the ancient conspiracy of Edom and allied nations to erase Israel. It is not just history, but prophecy — foretelling the perpetual struggle where Edom is always the prime enemy. The psalmist’s prayer for their destruction matches God’s decree elsewhere (Obadiah, Ezek 25, 35).

Setting & Theme

A psalm of the Babylonian exile (6th century BC).

Israel mourns captivity under Babylon but remembers Edom’s betrayal in Jerusalem’s fall.

It climaxes with a prayer for vengeance — shocking to modern churches, but fully consistent with God’s justice.

Psalm 137:1 ​​ By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion.

​​ 137:2 ​​ We hanged our harps upon the willows in the midst thereof.

​​ 137:3 ​​ For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.

​​ 137:4 ​​ How shall we sing Yahweh's song in a strange land?

Strange being a racially foreign land.

A picture of national desolation and spiritual alienation.

​​ 137:5 ​​ If I forget you, O Jerusalem, let my right hand forget her cunning (it's skill).

​​ 137:6 ​​ If I do not remember you, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

Zion remains central — the true homeland and covenant inheritance.

This ties back to identity: Jerusalem/Zion is not a generic city but the covenant nation itself (our people).

​​ 137:7 ​​ Remember, O YAHWEH, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.

When Babylon destroyed Jerusalem (586 BC), Edom egged them on.

Cross-ref: Obadiah 10–14, where Edom gloated over Israel’s fall, looted their land, and cut off their fugitives.

This verse cements Edom’s role as Israel’s worst enemy — not just opposing, but rejoicing at Judah’s destruction.

Edom’s ancient cry “Rase it!” is echoed in modern efforts of Jewry to erase Israel’s heritage, rewrite history, and destroy the covenant seed.

​​ 137:8 ​​ O daughter of Babylon, who art to be destroyed; happy shall he be, that rewardeth (repays) you as you hast served (recompensed) us.