Genesis 第35章 · Barnes' Notes on the Bible · 注释书

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Genesis 第 35 章

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Genesis 35:1

雅各回到伯特利。"神对雅各说。"他从神领受指示。他如今已在疏割与示剑流连了六年。在此期间，他与他父家可能有过一些来往。底波拉——利百加的奶妈——出现在他家中，正是这一点明显的暗示。但雅各似乎偏到示剑去，要么是为了探访亚伯拉罕起初在那里为主筑坛之地，要么是为他众多的羊群寻找牧场。"起来，上伯特利去，住在那里。"在他的困惑与恐惧中，主来帮助他。祂提醒他先前在那地方向他显现的事，并指示他在那里筑一座坛。这是亚伯拉罕在那地的第二个安歇之处。那曾以 Yahweh——亚伯拉罕与以撒之神——向雅各显现者，如今被描述为"大能者"（El 之家），大概是暗指伯特利（Bethel，El 之家）一名——此名含 El，且当时由雅各自己用来称呼该地。"他的家"；他的妻儿。"一切与他同在的人"；他的男仆与使女。

外邦的神，属于外邦人或外邦之地。这些包括拉结所藏的家神像（teraphim），以及作为护身符或符咒佩戴的耳环。要洁净；洁净身体，作为你们灵魂得洁净的标记。更换衣裳；穿上你们最好的衣着，以合乎这圣洁的场合。"神"，相对于上文已提的外邦之神。藏起它们；把它们埋了。"靠近示剑的橡树。"这可能就是摩利橡树，亚伯拉罕曾在其下支搭帐棚（创世记 12:6）。"神的惊恐"；因神的同在随着雅各的某种迹象，而在他们心中唤醒的畏惧。这位列祖似乎保住了他在此处所买、并借征服而得之地。此后不久，他的羊群便在那里被发现（创世记 37:12）；他在与约瑟及其众子的会面中提及它、并把它处置了（创世记 48:22）；而他的井至今仍在那里。

"路斯，就是在迦南地。"起初看来，这似乎暗示别处另有一个路斯，是由修订的先知加上、以确定此处所指之地。"路斯"意为一棵扁桃树（almond tree），可能指许多地方。但《创世记》的读者本不需要这样的说明，因为雅各显然在迦南地，正从示剑往希伯仑去。它倒像是要再次（创世记 33:18）唤起注意：雅各已从巴旦亚兰回到了应许之地。"路斯"一名仍然重现，因为扁桃树可能依然茂盛。"他在那里筑了一座坛，给那地方起名叫伊勒伯特利（El-beth-el）。"如此，雅各顺从了神的命令，并开始偿还他二十六年前在此地所起的誓愿（创世记 28:20-22）。"在那里神向他显现。"此处的动词 נגלוּ nı̂glû，在马所拉希伯来文中是复数，在翁克洛斯（Onkelos）的抄本中也是如此。撒玛利亚五经与七十士译本则为单数。因此，读法各有不同。原文大概是单数，甚至以它现有的字母也可能如此。若非如此，这便是 Elohim 在语法上与复数动词搭配的少数例子之一。底波拉在她开始生命的那一家中去世。她葬在伯特利"那棵知名的橡树"之下。雅各为这位忠仆的坟滴下一滴自然之泪，因此那橡树被称为"亚隆巴哭"（Allon-bachuth，哀哭之橡）。利百加大概已经去世，因为否则我们不会料到看见底波拉被转到雅各家中。她可能未及见到她心爱的儿子归来便已离世。

英文原文

Jacob returns to Bethel. "And God said unto Jacob." He receives the direction from God. He had now been six years lingering in Sukkoth and Sleekem. There may have been some contact between him and his father's house during this interval. The presence of Deborah, Rebekah's nurse, in his family, is a plain intimation of this. But Jacob seems to have turned aside to Shekem, either to visit the spot where Abraham first erected an altar to the Lord, or to seek pasture for his numerous flocks. "Arise, go up to Bethel, and dwell there." In his perplexity and terror the Lord comes to his aid. He reminds him of his former appearance to him at that place, and directs him to erect an altar there. This was Abraham's second resting-place in the land. He who had there appeared to Jacob as the Yahweh, the God of Abraham and Isaac, is now described as (house of El), the Mighty One, probably in allusion to Bethel (house of El), which contains this name, and was at that time applied by Jacob himself to the place. "His house;" his wives and children. "All that were with him;" his men-servants and maid-servants.

The strange gods, belonging to the stranger or the strange land. These include the teraphim, which Rachel had secreted, and the rings which were worn as amulets or charms. Be clean; cleanse the body, in token of the cleaning of your souls. Change your garments; put on your best attire, befitting the holy occasion. The God, in contradistinction to the strange gods already mentioned. Hid them; buried them. "The oak which was by Shekem." This may have been the oak of Moreh, under which Abraham pitched his tent Genesis 12:6. The terror of God; a dread awakened in their breast by some indication of the divine presence being with Jacob. The patriarch seems to have retained possession of the land he had purchased and gained by conquest, in this place. His flocks are found there very shortly after this time Genesis 37:12, he alludes to it, and disposes of it in his interview with Joseph and his sons Genesis 48:22, and his well is there to this day.

"Luz, which is in the land of Kenaan." This seems at first sight to intimate that there was a Luz elsewhere, and to have been added by the revising prophet to determine the place here intended. Luz means an almond tree, and may have designated many a place. But the reader of Genesis could have needed no such intimation, as Jacob is clearly in the land of Kenaan, going from Shekem to Hebron. It seems rather to call attention again Genesis 33:18 to the fact that Jacob has returned from Padan-aram to the land of promise. The name Luz still recurs, as the almond tree may still be flourishing. "And he built there an altar, and called the place El-beth-el." Thus has Jacob obeyed the command of God, and begun the payment of the vow he made twenty-six years before at this place Genesis 38:20-22. "There God revealed himself unto him." The verb here נגלוּ nı̂glû is plural in the Masoretic Hebrew, and so it was in the copy of Onkelos. The Samaritan Pentateuch and the Septuagint have the singular. The reading is therefore, various. The original was probably singular, and may have been so even with its present letters. If not, this is one of the few instances in which Elohim is construed grammatically with a plural verb. Deborah dies in the family in which she began life. She is buried under "the well-known oak" at Bethel. Jacob drops a natural tear of sorrow over the grave of this faithful servant, and hence, the oak is called the oak of weeping. It is probable that Rebekah was already dead, since otherwise we should not expect to find Deborah transferred to Jacob's household. She may not have lived to see her favorite son on his return.

Genesis 35:9

打开经文

神在伯特利再次向雅各显现，重申先前在那里赐给他的应许（Genesis 28:13-14）。“又显现”。作者在此指神先前在伯特利与雅各的那次相遇，由此表明他知道这事，也知道已经写下的记录。“雅各从巴旦亚兰回来”。这也印证了对创世记 35:6 “就是在迦南地”这一短语的解释。伯特利是他逃避以扫时这地上最后一个被提及的地点。他到达同一地点，表明他如今已从巴旦亚兰回到了迦南地。“神给他起名叫以色列”。在伯特利，神重申了改名一事，表明这里的相遇在雅各属灵生命中的分量，与毗努伊勒的那次相等。这也暗示，在毗努伊勒与伯特利之间的时期，这生命曾经衰退，如今则因神呼召他上伯特利并这次的会面而重新振作。

命名的更新恰切地表达了这属灵生命的更新。“我是全能的神。”他先前也这样向亚伯拉罕宣告自己（Genesis 17:1）。“要生养众多。”亚伯拉罕和以撒各自只有一个应许之子。但如今增添的时候到了。雅各已蒙福得了十一个儿子和至少一个女儿。如今他领受了那久已应许的福——“要生养众多”。从此，以色列的人数增长迅速。此后二十六年，他带着七十人下到埃及——这还不算已婚后裔的妻子；再过二百一十年，以色列出埃及时人数约有一百八十万。“一族和多国的民”——按当时世人所知的规模——到后一日期已经从他而出，“君王”也必按时而来。不仅后裔，连那地也再次蒙应许。

雅各如今按着他的习惯，用一根纪念柱石使这神圣显现的场景长存。“神升上去了”，正如他与亚伯拉罕谈完类似的话之后升上去一样（Genesis 17:22）。他如今与雅各面对面说话，正如他先前与亚伯拉罕交谈一样。“一根柱子”立在神与他说话的地方，是这第二次相遇分别为圣的纪念物——这次不像先前那样在梦中，而是在清醒的异象中。雅各在上面浇上奠祭的酒，随后又膏上油。在这里，我们第一次遇见奠祭。当麦基洗德拿出饼和酒时，可能也有这样的祭，只是没有记载。奠祭是素祭的补充，二者都是伴随坛上所献之祭的附属之物。它们本身就表达感恩与奉献。酒和油则用来表征神之灵使人活过来并使人成圣的大能。“伯特利。”我们如今已熟悉人和地方命名的重复。这地方早已被雅各自己称为伯特利；很有可能是亚伯拉罕先把这个名字用于此地；而且据我们所知，也可能是在挪亚之约下事奉真神的某位仆人最早起了这个名字。

英文原文

God appears to Jacob again at Bethel, and renews the promise made to him there Genesis 28:13-14. Again. The writer here refers to the former meeting of God with Jacob at Bethel, and thereby proves himself cognizant of the fact, and of the record already made of it. "When he went out of Padan-aram." This corroborates the explanation of the clause, Genesis 35:6, "which is in the land of Kenaan." Bethel was the last point in this land that was noticed in his flight from Esau. His arrival at the same point indicates that he has now returned from Padan-aram to the land of Kenaan. "He called his name Israel." At Bethel he renews the change of name, to indicate that the meetings here were of equal moment in Jacob's spiritual life with that at Penuel. It implies also that this life had been declining in the interval between Penuel and Bethel, and had now been revived by the call of God to go to Bethel, and by the interview.

The renewal of the naming aptly expresses this renewal of spiritual life. "I am God Almighty." So he proclaimed himself before to Abraham Genesis 17:1. "Be fruitful, and multiply." Abraham and Isaac had each only one son of promise. But now the time of increase is come. Jacob has been blessed with eleven sons, and at least one daughter. And now he receives the long-promised blessing, "be fruitful and multiply." From this time forth the multiplication of Israel is rapid. In twenty-six years after this time he goes down into Egypt with seventy souls, besides the wives of his married descendants, and two hundred and ten years after that Israel goes out of Egypt numbering about one million eight hundred thousand. "A nation and a congregation of nations," such as were then known in the world, had at the last date come of him, and "kings" were to follow in due time. The land, as well as the seed, is again promised.

Jacob now, according to his wont, perpetuates the scene of divine manifestation with a monumental stone. "God went up;" as he went up from Abraham Genesis 17:22 after a similar conferencc with him. He had now spoken to Jacob face to face, as he communed with Abraham. "A pillar" in the place where he talked with him, a consecrated monument of this second interview, not in a dream as before, but in a waking vision. On this he pours a drink-offering of wine, and then anoints it with oil. Here, for the first time, we meet with the libation. It is possible there was such an offering when Melkizedec brought forth bread and wine, though it is not recorded. The drink-offering is the complement of the meat-offering, and both are accompaniments of the sacrifice which is offered on the altar. They are in themselves expressive of gratitude and devotion. Wine and oil are used to denote the quickening and sanctifying power of the Spirit of God. "Bethel." We are now familiar with the repetition of the naming of persons and places. This place was already called Bethel by Jacob himself; it is most likely that Abraham applied this name to it: and for aught we know, some servant of the true God, under the Noachic covenant, may have originated the name.

Genesis 35:21

打开经文

以得——羊群的楼大概是一座望楼，牧人们夜间在那里看守羊群。它位于伯利恒以南一英里（耶柔米）或更远处。流便在这里犯下了那件被他父亲知晓的丑事，也成为创世记49:4中暗指的缘由。他因这一行为从他在圣洁家族中的地位被贬降。经文此处敞开式帕拉沙（parashah）的分段，比按节的划分更符合文意。

英文原文

Eder - The tower of the flock was probably a watch-tower where shepherds guarded their flocks by night. It was a mile (Jerome) or more south of Bethlehem. Here Reuben was guilty of the shameful deed which came to the knowledge of his father, and occasions the allusion in Genesis 49:4. He was by this act degraded from his position in the holy family. The division of the open parashah in the text here is more in accordance with the sense than that of the verse.

Genesis 35:22

打开经文

雅各的归回与他父亲的死。现在数点雅各的家眷，因为这家庭已因便雅悯的出生而齐全。“在巴旦亚兰。”这适用于除便雅悯以外的所有人；这例外是读上下文的人自己能作出的。雅各终于带着他的全部家业来到希伯仑，那是亚伯拉罕在这地占据的第三个著名站址（Genesis 13:1）。他父亲也寄居在这里。以撒的一生如今结束。雅各回来时，约瑟必定在第十三年，因此他父亲在一百零四年。以撒于是是在一百六十三年。他在雅各回到希伯仑以后活了约十七年，在他孙子约瑟被卖以后活了约十三年。“他两个儿子以扫、雅各把他埋葬了。”由此我们得知，以扫和雅各自雅博渡口相会之日起，一直保持弟兄的情谊。

本章结束第九个片断或文献，就是以“这就是某某的后代”一语标示出来的。其开篇事件是以撒的出生（Genesis 25:19），那事发生在亚伯拉罕的第一百年，因此早于第七份文献所记他去世七十五年。正如第七份文献自称是他拉的后代（Genesis 11:27）并论到他的后裔亚伯拉罕，照样，这份载有以撒后代的现今文献，主要论及以撒的众子，尤其是应许的继承人雅各。以撒作为儿子，在他生平那伟大的预表性事件中——在那事件里他被放在坛上，并在那代替他的公羊里被比喻性地献上——学会了顺从父亲。这是他一生中意义重大的关口，此后他便退隐于比较平静的生活。

第十二部分 - 雅各
以扫的历史

<אהלבמה 'ohŏlı̂ybâmâh, Oholibamah，“阿何利巴玛，高处之帐幕。”ענה ‛ǎnâh, 'Anah，“亚拿，应答。”צבעון tsı̂b‛ôn, Tsib'on，“祭便，染色的，有彩色的。”
אליפז 'ělı̂yphaz, Eliphaz，“以利法，力量之神。”רעוּאל re‛û'êl Re'uel，“流珥，神的朋友。”
יעוּשׁ ye‛ûsh, Je'ush，“耶乌施，急速。”יעלם ya‛lâm, Ja'lam，“雅兰，隐藏。”קרח qôrach Qorach，“可拉，冰。”
תימן têymân, Teman，“提幔，右手之人。”אומר 'ômār, Omar，“阿抹，善辩。”צפו tsephô, Tsepho，“洗玻，守望。”געתם ga‛tâm Ga'tam，“迦坦，触摸。”קנז qenaz Qenaz，“基纳斯，狩猎。”
תמנע tı̂mnâ( Timna'，“亭纳，约束。”עמלק ‛ǎmâlêq, 'Amaleq，“亚玛力，舔食，劳碌。”
נחת nachath, Nachath，“拿哈，下去，安息。”זרח zerach, Zerach，“谢拉，（光的）升起。”שׁמח shammâh, Shammah，“沙玛，荒废。”מזה mı̂zzâh, Mizzah，“米撒，恐惧，浇洒。”
ליטן lôṭân, Lotan，“罗坍，遮盖，蒙着。”שׁובל shôbâl, Shobal，“朔巴，流动，嫩枝。”
דשׁון dı̂yshôn, Dishon，“底顺，一种瞪羚，肥壮。”אצר 'etser, Etser，“以察，储藏。”דישׁן dı̂yshân, Dishan，“底珊，打谷。”
חרי chôrı̂y, Chori，“何利，穴居者。”הימם hēmām, Hemam，“希幔，喧嚷，骚动。”
עלון ‛alvân, 'Alvan，“亚勒文，崇高。”מנחת mânachath, Manachath，“玛拿辖，安息。”עיבל ‛êybâl, 'Ebal，“以巴录，叶被剥落。”שׁפו shephô, Shepho，“示玻，光秃。”אונם 'ônâm, Onam，“阿南，强壮。”
איה 'ayâh, Ajjah，“亚雅，呼叫，鹰。”ימם yêm“温泉。”不是骡子（פידים peyādı̂ym），也不是以米人（אימים 'êymı̂ym）。
חמדן chemdân, Chemdan，“欣但，令人愉悦。”אשׁבן 'eshbân, Eshban，“伊是班，思想？”יתרן yı̂thrân, Jithran，“益兰，收益。”כרן kerân, Keran，“基兰，琴？”
בלהן bı̂lhân, Bilhan，“辟罕，胆怯。”זעון za‛ăvân, Za'avan，“撒番，受扰？”עקן ‛âqân, 'Aqan，“亚干，扭曲。”
ארן 'ǎrân, Aran，“亚兰，野山羊？”
בלע bela‛, Bela'，“比拉，吞吃。”בעור be‛ôr, Be'or，“比珥，火把。”דנהבה dı̂nhâbâh, Dinhabah，亭哈巴。
יובב yôbâb, Jobab，“约巴，呼喊。”בצרה bātsrâh Botsrah，“波斯拉，羊圈，堡垒。”
חשׁם chûshâm, Chusham，“户珊，急速。”
הדד hădad, Hadad，“哈达，打破，呼喊。”בדד bedad Bedad，“比达，分离。”עוית ‛ǎvı̂yth, 'Avith，“亚未得，扭曲。”
שׂמלה śamlâh, Samlah，“桑拉，衣服。”משׂרקה maśrêqâh, Masreqah，“玛士利加，葡萄园。”
שׁאוּל shâ'ûl, Shaul，“扫罗，求来的。”
חנן בעל ba‛al-chānān, Ba'al-chanan，“巴勒·哈南，恩典之主。”עכבור ‛akbôr, 'Akbor，“亚革波，鼠。”
הדר hădar, Hadar，“哈达，尊荣。”פעו pâ‛û, Pa'u，“巴乌，鸣叫。”מחיטאל mehêyṭab'êl, Mehetab'el，“米希她别，神施惠。”מטרד maṭrêd, Matred，“玛特列，推挤。”זהב מי mēy-zâhāb, Me-zahab，“米·萨合，金子之水。”
יתת yethêth, Jetheth，“耶帖，钉子？”
אלה 'êlâh, Elah，“以拉，笃耨香树。”פינון pı̂ynôn, Pinon，“比嫩，幽暗？”
מבצר mı̂btsâr, Mibtsar，“米比萨，堡垒。”
מגדיאל magdı̂y'êl, Magdiel，“玛基叠，神之君。”עירם ‛ı̂yrâm 'Iram，“以兰，属民的，或赤裸的。”

如今剩下的两份文献在时间上彼此平行。它们论及以撒的两个儿子；而且如往常一样，那虽然头生却落入异教行列之人的记录先被简略给出、就此带过，好为蒙拣选之种更详尽的历史让路。后一份文献并不止于创世记。我们直到民数记第三章才再次遇到“这就是某某的后代”一语，而且那时它也只是从属的意义上应用于亚伦和摩西的家室及与之相连的祭司职分。因此，后一份文献可以视为贯穿摩西五经其余各卷。前一份在时间上也可能具有相仿的幅度。八王之中未记载其死的最后一位，似乎就是摩西的同时代人，摩西曾向他申请准予经过那地。若果真如此，便可推知创世记的其余部分直接出自摩西之手；这一结论与本书前部分呈现的其他迹象相符。这一饶有兴味的古代遗文因其极度简略，使它向我们所提出的许多问题没有答案；在别无其他资料的情况下，我们只能满足于它所提供的关于以东种族的简略记载。凡在无法确定所提事件与人物之实际关联之处，我们也只能满足于他们可能处的任何一种关系。尽管简略，我们将发现这记载排列得精确无比。

英文原文

Jacob's return and his father's death. The family of Jacob is now enumerated, because it has been completed by the birth of Benjamin. "In Padan-aram." This applies to all of them but Benjamin; an exception which the reader of the context can make for himself. Jacob at length arrives with his whole establishment at Hebron, the third notable station occupied by Abraham in the land Genesis 13:1. Here also his father sojourns. The life of Isaac is now closed. Joseph must have been, at the time of Jacob's return, in his thirteenth year, and therefore, his father in his hundred and fourth. Isaac was consequently in his hundred and sixty-third year. He survived the return of Jacob to Hebron about seventeen years, and the sale of Joseph his grandson about thirteen. "Esau and Jacob his sons buried him." Hence, we learn that Esau and Jacob continued to be on brotherly terms from the day of their meeting at the ford of Jabbok.

This chapter closes the ninth of the pieces or documents marked off by the phrase "these are the generations." Its opening event was the birth of Isaac Genesis 25:19, which took place in the hundreth year of Abraham, and therefore, seventy-five years before his death recorded in the seventh document. As the seventh purports to be the generations of Terah Genesis 11:27 and relates to Abraham who was his offspring, so the present document, containing the generations of Isaac, refers chiefly to the sons of Isaac, and especially to Jacob, as the heir of promise. Isaac as a son learned obedience to his father in that great typical event of his life, in which he was laid on the altar, and figuratively sacrificed in the ram which was his substitute. This was the great significant passage in his life, after which he retires into comparative tranquillity.

Section XII - Jacob
The History of Esau

<אהלבמה 'ohŏlı̂ybâmâh, Oholibamah, "tent of the high place." ענה ‛ǎnâh, 'Anah, "answering." צבעון tsı̂b‛ôn, Tsib'on, "dyer, colored."
אליפז 'ělı̂yphaz, Eliphaz, "God of strength." רעוּאל re‛û'êl Re'uel, "friend of God."
יעוּשׁ ye‛ûsh, Je'ush, "haste." יעלם ya‛lâm, Ja'lam, "hiding." קרח qôrach Qorach, "ice."
תימן têymân, Teman, "right-hand man." אומר 'ômār, Omar, "eloquent." צפו tsephô, Tsepho, "watch." געתם ga‛tâm Ga'tam, "touch." קנז qenaz Qenaz, "hunting."
תמנע tı̂mnâ( Timna', "restraint." עמלק ‛ǎmâlêq, 'Amaleq, "licking up, laboring."
נחת nachath, Nachath, "going down, rest." זרח zerach, Zerach, "rising" (of light). שׁמח shammâh, Shammah, "wasting." מזה mı̂zzâh, Mizzah, "fear, sprinkling."
ליטן lôṭân, Lotan, "covering, veiled." שׁובל shôbâl, Shobal, "flowing, a shoot."
דשׁון dı̂yshôn, Dishon, "a kind of gazelle, fat." אצר 'etser, Etser, "store." דישׁן dı̂yshân, Dishan, "threshing."
חרי chôrı̂y, Chori, "troglodyte." הימם hēmām, Hemam, "noise, commotion."
עלון ‛alvân, 'Alvan, "lofty." מנחת mânachath, Manachath, "rest." עיבל ‛êybâl, 'Ebal, "stripped of leaves." שׁפו shephô, Shepho, "bare." אונם 'ônâm, Onam, "strong."
איה 'ayâh, Ajjah, "cry, hawk." ימם yêm "hot springs." Not mules (פידים peyādı̂ym) nor giants (אימים 'êymı̂ym).
חמדן chemdân, Chemdan, "pleasant." אשׁבן 'eshbân, Eshban, "thought?" יתרן yı̂thrân, Jithran, "gain." כרן kerân, Keran, "harp?"
בלהן bı̂lhân, Bilhan, "timid." זעון za‛ăvân, Za'avan, "troubled?" עקן ‛âqân, 'Aqan, "twistinq."
ארן 'ǎrân, Aran, "wild-goat?"
בלע bela‛, Bela' "devouring." בעור be‛ôr, Be'or, "torch." דנהבה dı̂nhâbâh, Dinhabah.
יובב yôbâb, Jobab, "shout." בצרה bātsrâh Botsrah, "fold, fort."
חשׁם chûshâm, Chusham, "haste."
הדד hădad, Hadad, "breaking, shout." בדד bedad Bedad, "separation." עוית ‛ǎvı̂yth, 'Avith, "twisting."
שׂמלה śamlâh, Samlah, "garment." משׂרקה maśrêqâh, Masreqah, "vineyard."
שׁאוּל shâ'ûl, Shaul, "asked."
חנן בעל ba‛al-chānān, Ba'al-chanan, "lord of grace." עכבור ‛akbôr, 'Akbor, "mouse."
הדר hădar, Hadar, "honor." פעו pâ‛û, Pa'u, "bleeting." מחיטאל mehêyṭab'êl, Mehetab'el, "God benefiting." מטרד maṭrêd, Matred, "push." זהב מי mēy-zâhāb, Me-zahab, "water of gold."
יתת yethêth, Jetheth, "a nail?"
אלה 'êlâh, Elah, "terebinth." פינון pı̂ynôn, Pinon, "dark?"
מבצר mı̂btsâr, Mibtsar, "fortress."
מגדיאל magdı̂y'êl, Magdiel, "prince of God." עירם ‛ı̂yrâm 'Iram, "civic or naked."

The two documents that now remain run parallel to one another in point of time. They relate to the two sons of Isaac; and, as usual, the record of the one, who, though first born, falls into the ranks of paganism, is first given briefly, and thus dismissed, in order to make way for the more elaborate history of the chosen seed. The latter document does not terminate with the book of Genesis. We do not again meet with the phrase, "and these are the generations," until we come to the third chapter of Numbers, and even then it is only applied in a subordinate sense to the family of Aaron and Moses, and the priesthood connected with them. Hence, the latter document may be regarded as extending through the remaining books of the Pentateuch. The former may therefore, be of like extent in regard to time. The last of the eight kings, of whom it is not said that he died, seems to have been the contemporary of Moses, who made application to him for leave to pass through his land. If this be so, it follows that the remainder of Genesis comes immediately from the hand of Moses; a result which is in accordance with other indications that have presented themselves in the previous part of this book. This interesting monument of antiquity, from its extreme brevity, leaves many questions which it suggests to our minds unanswered, and in the absence of all other information, we must rest contented with the meagre notices of the race of Edom which it has furnished. And where we cannot ascertain the actual connection of the events and individuals mentioned, we must be satisfied with any possible relation in which they may be placed. The notice, notwithstanding its brevity, we shall find to be arranged with admirable precision.

Barnes' Notes on the Bible · Genesis 第35章