The sons of Ezer: Bilhan, Zaavan, and Akan.
Ezer is listed as a descendant of Seir the Horite, a group of people who lived in the region of Edom before the Edomites. This genealogy highlights the interconnectedness of various tribes and peoples in the ancient Near East. Bilhan, Zaavan, and Akan are not widely mentioned elsewhere in the Bible, indicating that they may not have played significant roles in biblical narratives. However, their inclusion underscores the importance of lineage and heritage in biblical times, reflecting the emphasis on family and tribal connections. The Horites, as a people, were eventually assimilated into the Edomite culture, which is significant in understanding the complex history of the region.

The sons of Dishan: Uz and Aran.
Dishan is another descendant of Seir the Horite, and his sons Uz and Aran are part of the genealogical record that connects various tribes and peoples. Uz is a name that appears elsewhere in the Bible, notably as the land where Job lived (Job 1:1), though it is unclear if there is a direct connection. The mention of Uz and Aran in this genealogy serves to establish the historical and cultural context of the Horites and their integration into the broader narrative of the Edomites. This passage reflects the broader biblical theme of God's sovereignty over nations and peoples, as well as the fulfillment of His promises through various lineages.

1. Ezer
A descendant of Seir the Horite, Ezer is listed as one of the chiefs of the Horites, a group of people who lived in the region of Seir before the Edomites.

2. Bilhan, Zaavan, and Akan
These are the sons of Ezer. Their mention in the genealogies highlights the continuation of the Horite lineage.

3. Dishan
Another descendant of Seir the Horite, Dishan is also listed as a chief among the Horites.

4. Uz and Aran
The sons of Dishan, they represent the further extension of the Horite family line.

5. Seir
The region associated with the Horites, located in the mountainous area of Edom, south of the Dead Sea.The Importance of Genealogies
Genealogies in the Bible serve to connect historical events and people to God's overarching plan. They remind us of God's faithfulness through generations.

God's Sovereignty in History
The inclusion of various peoples and their descendants in Scripture underscores God's control over history and His ability to use all nations for His purposes.

Cultural and Historical Context
Understanding the cultural and historical background of biblical genealogies can enrich our comprehension of Scripture and its relevance to God's redemptive account.

The Role of Lesser-Known Figures
Even those who seem minor in the biblical account, like the sons of Ezer and Dishan, play a part in God's plan. This encourages us to see value in every role within the body of Christ.

Continuity and Change
The genealogies reflect both continuity and change within God's creation, reminding us of the constancy of God's promises amidst the changing human landscape.Verses 42-50. - G. LIST OF KINGS OF EDOM. These verses contain a list of kings who reigned in Edom, during a period expressly notified as anterior to the institution of kings in Israel. Some further point of practical use than has been yet ascertained may lie in the preservation of these snatches of Edom's history. Something surely hangs on the emphatic but otherwise gratuitous statement, that kings were unknown in Israel when this line reigned in Edom. It may turn out to cover the fulfilment of some obscure point of prophecy, or to subserve some important chronological purpose; but wedged in as it is, it cannot be permitted to count for nothing. That it stands in identical words in Genesis 36:31 increases not a little the attention to be paid to it. It has hence been asserted far too dogmatically, as by Spinoza, that the Book of Genesis was no work of Moses; or again, that the passage, in the course of some transcription of manuscripts, had found its way from Chronicles, through a marginal note, at last into the text of Genesis (see Kennicott). But these positions are only forced by the assumption that kings must have reigned in Israel before the sentence could have been written, which is an unnecessary assumption. Kings had been promised to Jacob (Genesis 35:11), as among his posterity, and had been prophesied of by Moses (Deuteronomy 28:36). It may have been that Edom, secure in her kings for generations, had been wont to make her boast of them. in comparison of and in presence of her neighbours, and the remark may have thence originated. Lastly, it has been correctly pointed out that the structure of the sentence in the original does not at all necessitate the suggestion (of which in the English Version there is confessedly the appearance), that kings had already been in Israel. At the same time, too great stress must not be laid upon this, for the slight alteration of translation that would suit the time for Genesis, would throw it out again for our text here, and yet the words of the original are identical. These kings are eight in number; the parentage or the land of each is given. It is to be noticed that the line of royalty is not hereditary, and that several dukes, or heads of tribes, or princes of districts, rule under the king. The names, whether of persons or places, agree in the Authorized Version as they occur here and in Genesis 36:31-39, except that Saul is here spelt Shaul, and that we have here Hadad and Pai for Hadar and Pan there. These two differences are occasioned by the Hebrew text, and are the only differences between the two Hebrew texts, except that חושָׁם here is given חֻשָׁם there, and that the incorrect spelling here of עֲיִות is found right (עֲוִית) in Genesis. The superfluous statement, Hadad died also, which begins our fifty-first verse, is not found in Genesis. In the Septuagint the variations between the two places are greater, as well as those from the Hebrew text in either place. Thus we have Asom, Gethaim, Sebla, Roboth, Balaennor, Achobor, Adad, here, for Asom, Getthaim, Samada, Robboth, Ballenon, Achobor, Arad, there. There is also an entire omission here of the name of the wife of the last king, with those of her mother and grandmother, all of which are given in the passage of Genesis, as found in the Hebrew text.

Parallel Commentaries ...


The sons
בְּֽנֵי־ (bə·nê-)
Noun - masculine plural construct
Strong's 1121: A son

of Ezer:
אֵ֔צֶר (’ê·ṣer)
Noun - proper - masculine singular
Strong's 687: Ezer -- 'treasure', a chief of the Horites

Bilhan,
בִּלְהָ֥ן (bil·hān)
Noun - proper - md
Strong's 1092: Bilhan -- the name of an Edomite, also of an Israelite

Zaavan,
וְזַעֲוָ֖ן (wə·za·‘ă·wān)
Conjunctive waw | Noun - proper - md
Strong's 2190: Zaavan -- a descendant of Seir

and Akan.
יַעֲקָ֑ן (ya·‘ă·qān)
Noun - proper - md
Strong's 3292: Jaakan

The sons
בְּנֵ֥י (bə·nê)
Noun - masculine plural construct
Strong's 1121: A son

of Dishon:
דִישׁ֖וֹן (ḏî·šō·wn)
Noun - proper - masculine singular
Strong's 1787: Dishon -- two Edomites

Uz
ע֥וּץ (‘ūṣ)
Noun - proper - masculine singular
Strong's 5780: Uz -- a son of Aram, also a son of Nahor, also an Edomite, also perhaps a district East of Palestine

and Aran.
וַאֲרָֽן׃ (wa·’ă·rān)
Conjunctive waw | Noun - proper - md
Strong's 765: Aran -- an Edomite


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OT History: 1 Chronicles 1:42 The sons of Ezer: Bilhan and Zaavan (1 Chron. 1Ch iCh i Ch 1 chr 1chr)