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

繁體中文

雅各返回伯特利。「神對雅各說。」他從神那裡領受指示。此時他已在疏割與示劍流連了六年。在這段期間，他與父家之間可能仍有若干往來。利百加的奶媽底波拉在他的家中，便是這事一個明顯的暗示。然而雅各似乎轉往示劍，或是為了重訪亞伯拉罕初次在那裡為主築壇的地點，或是為他為數眾多的羊群尋找牧場。「起來！上伯特利去，住在那裡。」在他困窘驚惶之中，主來幫助他。主使他記起從前在那地方向他顯現的事，並吩咐他在那裡築一座壇。這是亞伯拉罕在那地第二處停宿之所。從前在那裡以雅巍——亞伯拉罕與以撒之神——的身分向雅各顯現的那位，如今被描述為（El 之家），即大能者，可能是暗指伯特利（El 之家）——這名字含有「El」，當時正是雅各自己用以稱呼該地的。「他的家」指他的妻兒。「一切與他同在的人」指他的男僕與婢女。

外邦的神，屬於外人或異地之神。其中包括拉結所藏的 teraphim（神像），以及當作護身符或咒物佩戴的環子。「要潔淨」——意即洗淨身體，作為你們靈魂得潔淨的記號。「更換衣裳」——意即穿上與這聖潔場合相稱的最佳衣著。「那位神」——與上文所提的外邦神相對照。「藏了」——意即埋藏了。「示劍旁邊的橡樹。」這也許就是亞伯拉罕曾在其下支搭帳棚的摩利橡樹（創世記 12:6）。「神的驚恐」——是由某種表明神與雅各同在的記號，在他們心中所引發的畏懼。看來這位族長在此地保住了他用購買與征戰所得之地的佔有。此後不久，他的羊群便在那裡被尋見（創世記 37:12）；他在與約瑟並約瑟眾子的會面中論及此事，並將其處置（創世記 48:22）；他的井至今仍在該處。

「迦南地的路斯。」乍看之下，這似乎暗示別處另有一個路斯，是由修訂的先知為確定此處所指地點而加上的。路斯意為杏樹，可能曾用以指稱許多地方。然而《創世記》的讀者本不需要這樣的說明，因為雅各明明在迦南地之內，正從示劍往希伯崙去。這更像是為要再次喚起注意（創世記 33:18）：雅各已從巴旦亞蘭回到了應許之地。路斯這名字仍舊沿用，因為杏樹可能依然茂盛。「他在那裡築了一座壇，就給那地方起名叫伊勒伯特利。」如此，雅各順服了神的命令，並開始償還他二十六年前在此地所許的願（創世記 28:20-22）。「在那裡神向他顯現。」此處動詞 נגלוּ nı̂glû 在馬所拉希伯來文是複數，昂克羅斯（Onkelos）的抄本也是如此。撒瑪利亞五經與七十士譯本則是單數。因此讀法互有不同。原文大概是單數，甚至就現有的字母而言也可能本就是單數。若不然，這便是以羅欣（Elohim）在語法上與複數動詞連用的少數例子之一。底波拉在她展開人生的同一個家族中離世。她葬於伯特利「那棵熟知的橡樹」之下。雅各在這位忠僕的墓前，流下一滴自然哀傷的眼淚，因此那棵橡樹被稱為哀哭之橡。利百加大概已經去世，否則我們不會預期看見底波拉被轉到雅各的家中。她可能未及在愛子歸來時見他一面，便已辭世。

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

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神在伯特利再次向雅各顯現，更新祂在那裏賜給他的應許（Genesis 28:13-14）。「再次。」作者在此指神先前在伯特利與雅各的會面，藉此證明自己知道那件事，也知道已經寫下的記載。「他從巴旦亞蘭出來的時候。」這印證了創世記三十五章6節「就是在迦南地」一語的解釋。伯特利是他逃避以掃時，這地區中被提及的最後一站；他再到達同一地點，表明他如今已從巴旦亞蘭回到迦南地。「他的名字叫以色列。」在伯特利，神重申改名之事，表明這裏的會面在雅各的屬靈生命中，與毘努伊勒的那次同等重要。這也暗示，在毘努伊勒與伯特利之間，這生命曾有衰微，如今因神召他上伯特利，並因這次的會面而復甦。

命名的更新恰當地表達了這屬靈生命的更新。「我是全能的神。」祂從前也這樣向亞伯拉罕宣告自己（Genesis 17:1）。「要生養眾多。」亞伯拉罕和以撒各只有一個應許之子；如今增添的時候到了。雅各已蒙福得了十一個兒子，至少一個女兒；如今他領受久已應許的福——「要生養眾多」。從此以色列的增長十分迅速。此後二十六年，他下到埃及，共有七十人（已婚後裔的妻子除外）；再過二百一十年，以色列出埃及時，人數約達一百八十萬。到那時，當時世人所知的「一國和許多國的集合」已由他而出，「君王」也將按時來到。土地連同後裔再次蒙應許。

雅各如今照他的慣例，立一塊紀念石，使神顯現的場景永存。「神就從那地方升上去了」——正如祂先前與亞伯拉罕談話之後，從亞伯拉罕面前升上去一樣（Genesis 17:22）。祂如今像與亞伯拉罕交通那樣，與雅各面對面說話。「一根石柱」立在祂與雅各說話之處，是這第二次會面——不像從前在夢中，而是在清醒的異象中——分別為聖的紀念。雅各在柱上奠了酒，又澆油膏它。我們在此首次遇到奠祭。麥基洗德拿出餅和酒時，或許也有這樣的祭，只是沒有記載。奠祭是素祭的補足，二者都是伴隨祭壇上所獻之祭的。它們本身表明感恩與奉獻。酒和油用來表明神之靈使人蘇醒並使人成聖的大能。「伯特利。」我們如今已熟悉人名地名的重複出現。這地方早由雅各自己起名伯特利；亞伯拉罕用這名字稱呼它的可能性極大；而且據我們所知，在挪亞之約下，某位真神的僕人也可能首創這名。

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

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以得（Eder）——羊群之塔大概是一座牧人夜間看守羊群的瞭望塔，位於伯利恆以南一英里（據耶柔米）或更遠之處。流便就是在這裡犯了那可恥的罪行；這事後來被他父親知道，成了 Genesis 49:4 中暗指的緣由。他因這行為從聖潔家族中的地位被貶降。經文在此處對開放段落（parashah）的劃分，比按節的劃分更合乎文意。

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

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雅各的歸回與他父親的離世。雅各的家譜如今得以逐一數點，因為便雅憫的出生使這個家臻於完全。「在巴旦亞蘭」。這話適用於除便雅憫以外的所有人；這一例外，細讀上下文的人自能分辨。雅各終於帶著他全部的家眷與產業來到希伯崙，這是亞伯拉罕先前在那地所佔據的第三個著名居所（Genesis 13:1）。他父親以撒也寄居於此。以撒的一生如今告終。在雅各歸回之時，約瑟必已十三歲，故其父約當一百零四歲；如此，以撒便是一百六十三歲。他在雅各歸回希伯崙之後又存活約十七年，在其孫約瑟被賣之後約十三年。「他的兒子以掃、雅各把他埋葬了」。由此可知，自雅博渡口相會之日起，以掃與雅各一直保持著兄弟的情誼。

本章結束了以「這是……的後代」一語標示出來的第九段篇章（文獻）。其開篇事件是以撒的出生（Genesis 25:19），此事發生於亞伯拉罕一百歲之年，因而比第七份文獻所記他的去世早七十五年。正如第七份文獻載明是他拉的後代（Genesis 11:27），論及作為他後裔的亞伯拉罕，同樣，目前這份包含以撒後代的文獻，主要論及以撒的眾子，尤其是作為應許後嗣的雅各。以撒作為兒子，在他一生那偉大的預表性事件中學了順服——在那事件中，他被安置在壇上，並以那隻代替他的公羊，象徵性地被獻為祭。這是他一生意義重大的關口，此後他便退入相對平靜的境況。

第十二部分 - 雅各
以掃的歷史

<אהלבמה 'oholı̂ybâmâh, Oholibamah，「高處之帳幕」。ענה ‛ǎnâh, 'Anah，「回答」。צבעון tsı̂b‛ôn, Tsib'on，「染匠、有色的」。
אליפז 'ělı̂yphaz, Eliphaz，「力量之神」。רעוּאל re‛û'êl, Re'uel，「神的朋友」。
יעוּשׁ ye‛ûsh, Je'ush，「急速」。יעלם ya‛lâm, Ja'lam，「隱藏」。קרח qôrach, Qorach，「冰」。
תימן têymân, Teman，「右手之人」。אומר 'ômār, Omar，「雄辯」。צפו tsephô, Tsepho，「守望」。געתם ga‛tâm, Ga'tam，「觸摸」。קנז qenaz, Qenaz，「狩獵」。
תמנע tı̂mnâ( Timna'，「約束」。עמלק ‛ǎmâlêq, 'Amaleq，「舔食、辛勞」。
נחת nachath, Nachath，「下降、安息」。זרח zerach, Zerach，「（光的）升起」。שׁמח shammâh, Shammah，「荒廢」。מזה mı̂zzâh, Mizzah，「恐懼、灑散」。
ליטן lôṭân, Lotan，「遮蓋、蒙蔽」。שׁובל shôbâl, Shobal，「湧流、嫩枝」。
דשׁון dı̂yshôn, Dishon，「一種瞪羚、肥壯」。אצר 'etser, Etser，「儲藏」。דישׁן dı̂yshân, Dishan，「打穀」。
חרי chôrı̂y, Chori，「穴居者」。הימם hēmām, Hemam，「喧嚷、騷動」。
עלון ‛alvân, 'Alvan，「高聳」。מנחת mânachath, Manachath，「安息」。עיבל ‛êybâl, 'Ebal，「葉子落盡」。שׁפו shephô, Shepho，「光禿」。אונם 'ônâm, Onam，「強壯」。
איה 'ayâh, Ajjah，「鳴叫、鷹」。ימם yêm「溫泉」。並非騾子（פידים peyādı̂ym），也不是巨人（אימים 'êymı̂ym）。
חמדן chemdân, Chemdan，「悅人」。אשׁבן 'eshbân, Eshban，「思想？」。יתרן yı̂thrân, Jithran，「收益」。כרן kerân, Keran，「豎琴？」。
בלהן bı̂lhân, Bilhan，「膽怯」。זעון za‛ăvân, Za'avan，「受擾？」。עקן ‛âqân, 'Aqan，「扭曲」。
ארן 'ǎrân, Aran，「野山羊？」。
בלע bela‛, Bela'，「吞吃」。בעור be‛ôr, Be'or，「火把」。דנהבה dı̂nhâbâh, Dinhabah。
יובב yôbâb, Jobab，「呼喊」。בצרה bātsrâh, Botsrah，「羊圈、堡壘」。
חשׁם chûshâm, Chusham，「急速」。
הדד hădad, Hadad，「擊破、呼喊」。בדד bedad, Bedad，「分離」。עוית ‛ǎvı̂yth, 'Avith，「扭曲」。
שׂמלה śamlâh, Samlah，「外衣」。משׂרקה maśrêqâh, Masreqah，「葡萄園」。
שׁאוּל shâ'ûl, Shaul，「求得」。
חנן בעל ba‛al-chānān, Ba'al-chanan，「恩典之主」。עכבור ‛akbôr, 'Akbor，「老鼠」。
הדר hădar, Hadar，「尊榮」。פעו pâ‛û, Pa'u，「羊叫」。מחיטאל mehêyṭab'êl, Mehetab'el，「神施恩惠」。מטרד maṭrêd, Matred，「推動」。זהב מי mēy-zâhāb, Me-zahab，「金之水」。
יתת yethêth, Jetheth，「釘子？」。
אלה 'êlâh, Elah，「篤耨香樹」。פינון pı̂ynôn, Pinon，「幽暗？」。
מבצר mı̂btsâr, Mibtsar，「堡壘」。
מגדיאל magdı̂y'êl, Magdiel，「神之君」。עירם ‛ı̂yrâm, 'Iram，「屬城或赤裸」。

如今尚存的兩份文獻在時間上彼此平行。它們論及以撒的兩個兒子；照慣例，那雖為長子卻淪入異教行列者的記錄，先被簡略記述、就此帶過，好為蒙揀選之種裔更詳盡的歷史開路。後一份文獻並不終止於創世記。直到民數記第三章，我們才再次遇到「這是……的後代」一語，而且那時它只是以從屬的意義，應用於亞倫與摩西的家、以及與他們相連的祭司職分。因此，後一份文獻可視為貫穿摩西五經其餘各卷；前一份文獻在時間上或亦具有同樣的跨度。八王之中未記其死亡的最後一位，似乎與摩西同時，摩西曾向他請求准許穿越其地。若果如此，則創世記其餘的部分便是直接出自摩西之手；這一結論與本書前文所呈現的其他跡象相合。這份饒富趣味的古代文獻因其極度簡略，對它在我們心中引發的許多問題未予解答；在別無其他資料的情形下，我們只能滿足於它所提供關於以東之族的簡略記載。在無法查明所記事件與人物之實際關聯之處，我們只能滿足於他們之間任何可能的位置關係。這段記載雖然簡略，我們將發現其編排精確得令人讚嘆。

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