For our review this morning, I want to do it a little quicker than normal, at least I hope I can, because I want to get into the Toll Dock of Esau, which is really the last section of scripture where Esau is mentioned in the plain text. Now, he's given some illustrations later on in the Bible about what not to do and what we should not be doing. But in general, this section of Scripture, Genesis 36, he gets an entire chapter which talks about the country that he became and what he did and so on. But in our last session, we looked at Jacob returning to Bethel after he was up in Shechem for 10 years following the rape of Dina. And God came to him for a fourth time, a direct fourth time. This is not the angel of Jehovah. This is God coming to him directly and saying to him, arise, go up to Bethel and dwell there and make an altar unto God. That's where he had fled from Esau originally, and that's where he received the Abrahamic covenant. He should have been there leaving Haran, but he came to Shechem and he stayed there 10 years. He wasn't supposed to go there. And it's not surprising that Dina was raped. He was made odious, if you will, to the folks in the city-states of Canaan surrounding that region. He had to leave. And God will do that in our lives. He will set up circumstances in our lives where you can't stay in situation A and you have to go to situation B. Now some people call this God closes a door and he opens a window or something like that but however you want to refer to it is when God changes our circumstances he makes it very difficult to stay where you are almost impossible and that's what was happening to Jacob here. This tragic incident was his failure to comply to the debt that he made with God because he was getting threatened by his brother. His brother wanted to kill him. He had to get out of Bethel. He had to leave. And his dad told him, you got to get out of here and go get a wife back with my family, not in the Canaanite families here. And we looked at the verse in Deuteronomy 23, 21 last week that says, there are serious repercussions if you make a vow to God and you don't keep it. But for some reason, Jacob just didn't want to move that last 15 miles from Shechem down to Bethel. And now he's in this situation where God has given him another direct commandment. Get down to Bethel. Go on. Go on down there right now. And Jacob seems to finally get it. Because he says to everybody that's around him, and he's got a huge entourage now. You've got to bear in mind that there was hundreds and hundreds of people and cattle and so on. And he says, put away the foreign gods that are among you and purify yourselves and change your garments. He's telling them, I want you to be pure. We're going down to Bethel. And he's now realizing what it is that God wants in his life. He may or may not have known that Rebekah stole this tariff from her father Laban. We don't know that. But certainly the Canaanites that were with him, because he had all these slaves, these women and these children that they brought in after the two boys of Leah had killed all the people there. are all the men in Shechem. And he had this people from Haran that came with him too. So there was a lot of pagans there and he wanted to get rid of these idols so there wouldn't be any idol worship. God does not want any rival gods. He doesn't want us worshiping anything else but Him. He wants to be number one on a list of only one thing. So after this, Jacob had them wash, the ceremonial washing, called it a mikvah. And it's a sign of the purification of the heart from the defilement of idolatry. That doesn't change anything in their lives, but it's an outward symbol of that which has happened inside. And it's the same thing with baptism with us. Baptism does not save us, but it's an outward sign of what has happened inwardly. Now, these earrings that they were wearing, he told them to get them off too. And earrings in themselves are not bad. The problem was these were used for magical purposes and they had to be put off. We see a similar situation in Hosea 2.13. Now, remembering what Simeon and Levi did to the men of Shechem, he's afraid. He says, I've got to get out of here. I've got to get out of here. I don't want these other places attacking me. You know, he was fearful that there could be an allied attack of these city-states against him. So he was basically saying that he journeyed and a terror of God was upon the cities there round about them that they did not pursue after the sons of Jacob." So God was protecting him, even though he was fearful of the reprisal, God was protecting him and telling him, don't worry, it's not going to happen to you. He arrives in Bethel, which is also called Luz, and he builds an altar there and he names it El Bethel, which means the God of the house of God. And then we looked at a section of scripture where Deborah, who was Rebecca's nurse, had died. And she was the wet nurse for both Jacob and Esau. And she must have been very, very well esteemed to get this much space in scripture. Normally a concubine is just mentioned and the text moves on, but she's given quite a bit of space here. So she must have been very, very faithful and highly esteemed. Then there's another divine appearance of God, Jehovah God, and it affirms the Abrahamic Covenant, and it's a Shekinah glory appearance because of Texas and God went up from him and God affirms or reaffirms, I should say, Jacob's name change to Israel and he says be fruitful and multiply and in doing so he makes four promises to Jacob. One, a nation is going to come from you. One nation. And then a company of nations is going to come from you. In other words, the twelve tribes of his sons. Kings shall come from your loins. 49 kings were going to come from the nation Israel. Three in the combined monarchy, and then there were 46 divided between Israel and Judah after the Civil War. And then finally Jesus, Mashiach Nagi, King Messiah, Jesus the King, and he's basically number 50. So he's like the Jubilee of the Kings, if you will. Jacob sets up a pillar, he dedicates it with oil and drink offering, and he names the place, reaffirms the name, I should say Bethel. Then the text moves, that we looked at last week, into Rachel dying at Benjamin's birth. She was laying dying while she was having this son, the only son to be born in the land. All the other 11 were born in Haran. And she calls him Ben-Ani, which means son of my distress or suffering. The root name of Ani is Avin, and it means a lie or iniquity. And so some see this as divine retribution or a promise. for her stealing the teraphim and Jacob saying to Laban, if I find it here in my camp, he says, that person's dead. Well, he didn't find it in the camp because she hid it, but this may be divine retribution for that. So she was buried on the way to Ephra, which is a region around Bethlehem. She was not buried in Bethlehem. The road to Bethlehem is a central trunk line that runs throughout the hill country of Ephraim and Judah. At the time 1 Samuel was written, it says that Rachel's sepulcher is on the border of Benjamin at Zella. Benjamin was one of the southern tribes down near Judah. Tradition places it right on the outskirts of Bethlehem, but it's really near the city of Ramah. And as she died in childbirth, the midwife comforts her and lets her know that it's a boy. She's having a boy. She realizes she's dying, but she names this boy, as we just noticed, for her suffering. You can only imagine Jacob's experience in this. This is the wife that he really, really loved the most. She was probably still quite young. She was probably in her late thirties. And she's having this child. She's dying. She's dying early and Jacob looks at, I mean, he's got to be a real mixed emotions. One of great love for her and then great distress and then seeing this boy that's born. He renames the boy Benjamin, which means son of my right hand. And that's a big position of honor in the Old Testament. the son of my right hand. It's a high position of honor. He places a pillar at her grave and in Samuel's day that was still there and so was it in Jeremiah's day. Now Jeremiah was writing just at the time of the last Babylonian invasion of 586 BC. So it was still there then. It's not there now. It's location has been lost and people typically put it in Bethlehem as a tourist site. Then the text that we looked at last week in Genesis 35 moved on to Jacob, whose name is now being used in the text regularly as Israel journeys to the Tower of Adar. The Hebrew word for tower is migdal. So it's a migdal of Adar. It's on the outskirts of Bethlehem and it's mentioned in Micah chapter 4. Reuben, the firstborn under Leah, has sexual relations with his father's concubine Bilhah. Now, she was Rachel's handmaid. She gave birth to Dan and Naphtali, and many see this as a possible usurpation of Jacob's position. as the patriarch of the family. Others see some other things going on here, but maybe he's trying to get back at his dad for loving Rachel more than his mother. We don't really know, but a similar thing happened with Absalom and David in 2 Samuel 3, 12 and 16. There's a lot of text related to that issue. Eventually, Israel learns what happens, but he doesn't do anything. He doesn't do anything, doesn't say anything that we can see in the text. He would, though, recognize this on his deathbed when he was passing out the favors, if you will, the divine providence, the prophecies for each one of those twelve sons. And Reuben is going to lose his rights as the firstborn because of this sin. And the section that we looked at last week, it ends with a listing of all of his twelve sons. They were all born outside the land in Padon Aram, except for Benjamin, the only one born in the land. And then the text last week closed with Isaac dying and Jacob came to his father, which is the first recording of him actually coming to his father since he got back in the land. Isaac probably never even got to meet Rachel, his wife, and Jacob was 79 when he left. And he was 108 when he returned. Therefore, he was going to spend the last 12 years of his life with Isaac. Isaac lived to be 180 years old. He was the longest living of all the patriarchs. He lived longer than Abraham or Jacob. Jacob was 120 at the time of Isaac's death and the text says that Isaac gave up the ghost and was gathered to his people. Now, gathering to one's people in the Hebrew text is a direct reference to life in the hereafter. It's not a reference to you're going to get dumped in the ground with a bunch of other people that were in your family and you stay there. It's a reference to being with others. on the other side, and having an experience on alertness and awareness, it's heaven. It is not going into the ground. And when you combine the different texts in the Hebrew Bible that use terminology such as this, they all speak to the same thing, which is a conscious, continuous existence in the hereafter where we don't have the problems living here on this planet with the decay and the ruin and the issues that are here. Now Isaac's death is reported here just to end this toldot or the discussion of the generations. He didn't actually die right here chronologically because as I said Jacob has 12 years with him. But it's included here just to conclude the toldot of Isaac. Isaac was alive when Joseph was abducted, and this is yet future to us because next week we're going to start into the story of Joseph. Joseph takes up the remaining portion of the book of Genesis from chapter 37 all the way through 50. It's a fascinating story. We'll start next week. I thought we could have started this week, but there's way too much material, so we'll look at it next week. Isaac died at the time of Joseph's elevation to prime minister in Egypt, but it's not clear whether he knew that or not. He certainly didn't know the outcome of Joseph's life. The section of scripture I want to look at today, which is Genesis 36 is what we call an interlude or a parenthetical section of Scripture. The narrative stops and there's this discussion of a similar but different topic. In other words, the chronology stops and there's a discussion of something. And this happens quite frequently in the Scripture. In this particular instance, it's about Esau and his progeny and who they were and what they did and what they became. Typically it's difficult, tough, slugging through chronologies. But in this instance, I think it's important to look at this because it's good for your notes to be able to refer to who these people are when you're reading in other sections of scripture. It's good to see what some of the names of the people are who became nations, who became cities, became tribes and groups. And it's also important to see what happens prophetically to some of these areas. Because later on in the New Testament, we see things happening to these cities. So I'm going to start reading in Genesis 36 verses 1 to 8. In this section I've titled, The Toldot of Esau, The Same is Edom. Now, these are the generations of Esau, the same as Edom. Esau took his wives of the daughters of Canaan, Ada, the daughter of Elon the Hittite and Ahol Obama, the daughter of Ena, the daughter of Zibion the Hittite, and Bezmoth, Ishmael's daughter, sister of Nebaoth. And Ada bear to Esau, Eliphaz, and Bezmoth bear rule. And Ahol Obama bear Jush, Shalom, and Korah. These are the sons of Esau that were born unto him in the land of Canaan. And Esau took his wives, and his sons, and his daughters, and all the souls of his house, and his cattle, and all his beasts, and all his possessions, which he gathered in the land of Canaan, and went into a land away from his brother Jacob. For their substance was too great for them to dwell together, and the land of their sojournings could not bear them because of their cattle. And Esau dwelt in Mount Seir." Esau is Edom. Now there's two told us, or two generations, if you will, two lists given for Esau. And this is going to be the nature of this chapter. One lists his wives and his sons. The next one lists his sons and his grandsons. Then there's a second division that we're going to see in this chapter of those in the land and those that are out of the land. And the out of the land means Mount Sierre. This section tells us what became of the progeny of Esau. It is added, or they are added to the progeny of Ishmael, whose family he married into. And we know about the fight between Ishmael and Isaac. It's never stopped. Well, Esau's progeny adds into this, and you've got more Arab nations now fighting against the Jews. Abraham, the grandfather of Jacob, remarried after his wife Sarah died, and he married a lady named Keturah. Keturah's progeny, the sons of Keturah if you will, also became part of this group. So you've got three people groups becoming this enormous group of the tribes of the Arabs. Now, The name Seir, where Esau settled, is a play on the Hebrew word for hairy, which is sa'ar. So one who is hairy is said to be sa'ar, has a lot of body hair. And in the heading of Genesis 36.1, the surname Edom is added to the name Esau, and he received this when he was born. Because if you remember going way back when he was born, they said, wow, look at this, he's all hairy and he's red. Edom. They called him Esau, but they said, look at this, they called him Edom as well as Esau. So that became the designation of the land of his descendants. And I put a map in your notes there, just south of the Dead Sea, or the Salt Sea if you will, and that is the region of Edom. It's now southern Jordan. But that's where they all went and they all populated there. The names of Esau's three wives differ from those given in previous accounts. Genesis 26 and 28. And in one instance, the dad as well. It's a different name. And that's not unusual for people to have different names. Somebody would call me Daniel. Somebody would call me Dan. Somebody would call me Danny. Somebody would call me Woodhead. I won't tell you what some of the other names are. But you know what I mean. We have more than one name. So it's not out of the ordinary. And actually, it's customary in the ancient Near East to have surnames. The daughter of Elon, the Hittite, is called Ada. Her name means ornament. And basemouth means fragrant. And aholibama means tent height, probably in reference to something that was taking place at her birth or what they wanted to imply. She was the daughter of Aena, the granddaughter of Zibion, the Hittite. Genesis 2634 is Jehudith, which means praised or praiseworthy, the daughter of Biri, the Hittite, and the third, the daughter of Ishmael, is called Bezmoth, and here Mahalath in Genesis 28. So the names are different, but they're actually the same person. So it's the same person, just a slightly different way of expressing it from part or or a different way of saying their name. Esau did not wait. He knew that Jacob had got the covenant, but he didn't wait for Jacob to come back and claim his land and the possessions of his dad. So even though the most important part of this covenant was the spiritual nature of the covenant to the Jews, there was a lot of property and land that went along with it. And Esau didn't wait for this to happen. He took off and he went up to Sierra. Went into the country is implying Sierra. He just didn't want to wait around for it because he knew what was going to happen. So he probably figured he might as well get going and start his own life there. The other part of it was the land could not bear both of them. There's only so much arable land in Israel and you got to remember all of these tribes, these city-states of these different Canaanite tribes were situated in spots where there was really good land and water sources and so on. So what was left was pretty meager and to have this divided between two very wealthy people with large entourages was not going to work. So Esau took off. It's the same thing we see earlier in Genesis with Lot and Abraham splitting up. The second part of this toldot is titled the toldot of Esau, father of the Edomites. So, slightly different twist, slightly different way of looking at it. The text starting in verse 9, reading to 14 says, And these are the generations of Esau, the father of the Edomites in Mount Seir. These are the names of Esau's sons, Eliphaz, the son of Ada, the wife of Esau, Rul, the son of Behzma, the wife of Esau, and the sons of Eliphaz were Teman, Omar, Zepho, Gatham, and Kenaz. And Temna was concubine to Eliphaz, Esau's son, and she bared to Eliphaz Amalek. These are the sons of Ada, Esau's wife. And these are the sons of Rul, Nahath, Zerah, Shema, and Mitzah. These were the sons of Bezimoth, Esau's wife. And these were the sons of Aholabamah, the daughter of Anah, the daughter of Zivion, Esau's wife. And she bared to Esau Jeush, and Jelum, and Korah. Now, there's a parallel passage to parts of these in 1 Chronicles, and this one is in 1 Chronicles 1, 36 and 37. Both of these describe what happened to Esau and the Edomites. Esau's sons and grandsons became the fathers of the tribes. It's important to look at this. Esau's sons and grandsons became the fathers of the tribe. It's important to remember that the names of people in the Bible become clans, become tribes, and later nations in the Bible. But it's the same name and we always refer back to the progenitor, the individual, even though you're talking about a country. came then, through them, he became the father of Edom. In other words, the founder of the Edomite nations on the mountains of Seir. This is a mountainous region between the Dead Sea and the Gulf of Aqaba. And I've got a map in your notes there to show you which the northern half of that is called Jebel, or Gebelin by the Arabs, and the southern half is Shara. And I put a map down where you can see the Gulf of Aqaba. The Sinai Peninsula is on the left there. The two wives of Esau are introduced here, each having only one son. And again, the tribes were not founded by the sons, but by the grandsons. And his third wife, a whole Obama, had three sons, and they were founders as well. One of the sons of Eliphaz is Teman. Now, Teman was a spot where Eliphaz, Job's friend, so to speak, if you remember that story. They weren't too friendly, really. was born, Eliphaz the Temanite, and that was from Job 2.11. We need to remember that the book of Job was written about the time of the book of Genesis. So the accounts have some parallelism there. Among the sons of Eliphaz we find Amalek. whose mother was Timna, the concubine of Eliphaz. Now, Eliphaz was the ancestor of the Amalekites. The Jews and the Amalekites have had a horrible time. with each other and it was finally under Hezekiah that I think it was Simeon that wiped the Amalekites out finally but they attack the Israelites at Horeb before they even got into the land after the Exodus when they came out under Moses. There's an allusion in Genesis 14 about the fields of the Amalekites but that's not when they come into existence they come into existence after Esau Frequently the Bible will, because, I try to think of Genesis in terms of the writing was written by individual people and Moses compiled it. So Moses referred to some of these areas, like this is the area of the Philistines, this is the area of the Amalekites, even though those people hadn't been born yet and hadn't come in there. But he's referring to that territory of who would populate it and who would be there. Amalek is a huge heathen tribe that attacked Israel on a regular basis. It's just one of their terrible, terrible enemies. Joshua was supposed to have conquered Amalek when he went into the land. Didn't do it. Saul was supposed to conquer Amalek, and he didn't do it. He didn't wipe them out entirely, which is what God wanted. So it didn't happen, and again, Simeon finally eliminated the Amalekites about the time of Hezekiah. Now Genesis 36.13 names the four sons of Rul, and they were Nathan, Zerah, Shema, and Mitzah. They're the sons of Bezmoth, Esau's wife. They're grandsons of Esau through his son Rul. Then the next verse, 14, lists the sons of Aholabama. Esau had a total of five sons and ten grandsons. Five sons and ten grandsons. So the text then moves on to who the chiefs were. I mean, who were the guys in charge? Because from them came progeny. An interesting discussion about how they selected people, who became a chief and who didn't. The text, starting in verse 15, reads, These are the chiefs of the sons of Esau, the sons of Eliphaz, the firstborn of Esau, chief Taman, chief Omar, chief Zepho, and chief Canaaz, chief Korah, chief Gatham, chief Amalek. These are the chiefs that came Eliphaz in the land of Edom. These are the sons of Ada. And these are the sons of Rul. Esau's son, chief Nathan, chief Sarah, chief Shema, Chief Mitzah, these are the chiefs that came of rule in the land of Edom. And these are the sons of Bezema, Esau's wife. And these are the sons of Aholabamah, Esau's wife. Chief Jerush, Chief Jelum, Chief Korah, these are the chiefs that came of Aholabamah, the daughter of Anah, Esau's wife. These are the sons of Esau, and these are their chiefs, the same as Edom. Now, the tribe princes who descended from Esau are called Eliphim. The tribe princes that descended from Esau are called Eliphim. And Eliphim is one that descends from another. In the kings of Israel, one king would give the kingship to his offspring. And we see this over in England today. We see that Queen Elizabeth is on the throne and her firstborn, if he doesn't do something really stupid, is going to get the throne when she passes. This is not the case here. It's not what happened here. That's why this Hebrew word, Alephim, that's why I put it in your text here, it's a distinguishing title which is distinct from the Phylarchs. Now the Phylarchs had Alufim, but the Phylarchs were an ancient title for military men that chose the rulers. It's like an election, if you will, or an electoral college like what we have. These military guys would choose the rulers in Edom and tell the Edomite princes who was going to be next. So they go to Taman and they say the next guy after you is going to be Fred or Joe or something like that. They didn't get to choose who was going to be next in line like their sons. It didn't work that way then. The military men chose the rulers and this is true in a lot of the regions of Mesopotamia in ancient times. This is probably derived, this word is probably derived from Elif or Elifim and it is the same word as Mishpachah, Mishpachot, families. Mishpachah is family and Mishpachot is plural, families. It's the same meaning, the same word. We see this in 1 Samuel 10, Micah 5, 2 and so on. It just refers to the heads of the families or the principal divisions of the tribe. These are not names of places, they're persons. They're identical with the previous list. The lineage of Eliphaz and the other sons as before. So try and keep in mind that we've got a group of military guys that would choose who's going to be their leader. And what I find so interesting about this is everybody recognizes we need a leader. They're not going to be leaderless. And those military guys recognized that they needed to have a civilian leader. That military might is not a substitute for an independent civil government. I mean, it helps implement governments and change governments, but it's not a substitute for government. And it's recognized even back here. So the next section of the scripture is the descendants of Seir, the Horite. This is a different group of people. These are the people that were there before Esau came. Because Esau came to that region, there were people living there before. And the text says these are the sons of Seir, the Horite, the inhabitants of the land. Lotan, and Shobal, and Zibion, and Anah, and Dishan, and Ezer, and Dishan. These are the chiefs that came of the Horites, the children of Seir in the land of Edom. And the children of Lotan were Hori and Haman, and Lotan's sister was Timnah. And these are the children of Shobal, Albon and Mahana, and Abel and Shefo and Onan. And these are the children of Zibion, Aya and Ana. And this is Ana. who found the hot springs in the wilderness as he fed the asses of Zibia and his father. And these are the children of Anna, Daishan, and Aholabama, the daughter of Anna. And these are the children of Daishan, Hamdan, Ashban, Ithran, and Cheran. These are the children of Itzar. Bill Hung and Zevon and Akon. These are the children of Daishan, Uz and Aran. These are the chiefs that came of the Horites. Chief Lotan, Chief Shobal, Chief Zibian and Chief Anna. Chief Dishan, Chief Itzer, Chief Dishan. These are the chiefs that came of the Horites according to their chiefs in the land of Seir. The parallel passage of this again in 1 Chronicles 1 These are the descendants of Seir the Horite. The inhabitants of the land are the pre-Edomite people. They dwelled in caves and they abounded in the mountains of Edom. They were independent people and they kind of got pulled into the family of Edom as he came in there. Remember now, Esau, also Edom, his name is Edom, was very powerful, very rich, had his own army. So when he came there, he basically took over. And these princes were set up to really control the country. And the military men were the ones that put him in place. The people there were subjugated and partly exterminated by Esau. And we see that in Deuteronomy 2. Now the seven sons of Seir are given as tribe princes of the Horites and they are afterwards referred to as the Alephim too, meaning the family. Also their sons as well as two daughters who obtained some degree of notoriety in the fact that the headquarters of the Edomite tribe princes got their names from them. Timna is probably the same as a concubine of Eliphaz, and there are a few instances where the names differ from here in 1 Chronicles, but the differences are minor, and it's either a spelling scribal error or just a slightly different way of saying the same name. For example, my name is Daniel, but in Hebrew it's pronounced Daniel. So that will get, if we wrote that out in English, it would be written differently. The same thing happens here. This section just ends with the Hori tribes, the chiefs' names. Now the text then goes to the kings of Edom. These are the kings that rose up from the chiefs that took control and had suzerainty, if you will, of this region. The text from verse 31 to 39 reads, and these are the kings that reigned in the land of Edom. Before there reigned any king over the house of the children of Israel, and Bala the son of Beor reigned in Edom, and the name of his city was Dinhabah. And Bala died, and Joab the son of Zerah of Bazra reigned in his stead. And Joab died, and Husham of the land of Temanites reigned in his stead. And Husham died, and Hadad the son of Badad, who smote Midian in the field of Moab, reigned in his stead. And the name of his city was Abbath. And Hadad died, and Salma of Moskara reigned in his stead. And Salma died, and Shaul of Rehoboth, by the river, reigned in his stead. And Shaul died, and Baal-hanan, the son of Achbor, reigned in his stead. And Baal-hanan, the son of Achbor, died, and Hadar reigned in his stead. And the name of the city was Paul, and his wife's name was Methabal, the daughter of Matred, the daughter of meets Zahab. Again, another parallel passage in 1 Chronicles 1 verses 43 to 50. What this text is saying is there were kings over here before the Jews had kings. The Jews would not have kings until Saul, which was quite a while later. It was nearly a thousand BC, and this is still going way, way back. So The Jews didn't have kings, the Edomites did have kings. Doesn't refer to a time when the monarchy was put into Israel, just simply saying these guys had kings first. We can see in connection with the eight kings mentioned here that while they follow one another, it still means that they were chosen. They were chosen because these families are not necessarily connected from one generation down. They were elected, again, by the Clarks. They're not sovereign. And of all the kings of Edom, not one is named anywhere else. And it's another aspect of this whole chapter is everything related to Esau ends here, so it's like he's getting a big hurrah in the scripture about this is where you went, this is what you did, this is what you set up, and the text is going to move on from here. Very few of these city-states can still be identified, and there's one very important one that's mentioned here, and that's Basra. It's mentioned a number of times in the Old Testament, Isaiah 34 and 43 and Micah 2.12 and so on and it can still be traced to a village in the ruins of Jabal. Now we refer to this as Petra. The word Basra means sheepfold. some of your translations instead of heaven Basra for example in Micah 2.12 they'll put sheepfold in well that's the meaning of the word that's not the name of the word and some translations do that interchangeably but that now is Petra and this is where the main concentration of Jews escaping from the Antichrist in the campaign of Armageddon are going to go high, and if you've seen any pictures of Petra, it's a huge red-walled area that have very narrow openings to get into, and it's a highly protected area. It's in Jordan now, it's one of the big landmarks of Jordan, and people can go there and visit. I've got a lot of pictures of it at home. It's known as Petra today. Now the Antichrist's primary purpose in the campaign of Armageddon is to kill the Jews. He starts it in the middle of the tribulation when he goes into the temple and he desecrates the temple and he starts the biggest persecution that the Jewish folks have ever seen Two-thirds of the Jews are going to be annihilated in the Great Tribulation. Hitler killed off one-third in the Second World War and well actually started in 1933 and he reigned for 12 years there exterminating Jewish folks. But two-thirds of them are going to die in the Great Tribulation. The armies of the Antichrist are going to move towards Basra chasing the Jews that are hiding out there And there's at least four passages in scripture that show us that this is where Christ first comes back, the end of the campaign of Armageddon. Now this is the initial place, not where he ends up. He ends up at the end of the campaign of Armageddon coming down on the Mount of Olives and splitting the Mount of Olives. We see that in Zechariah 14.4. But this is where he comes initially to push back the armies of the Antichrist, to protect the Jews. And they're gathered there to be protected because of the way the geography is situated with those big red rocks The Jews are assembled there, waiting for Christ in the second coming. They're scared to death, but they're trusting that this is for them, the first coming. But this is the second coming, really. Micah 2.12 says, I will surely assemble thee, O Jacob, all of thee. I will surely gather the remnant of Israel. I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture. They shall make great noise by reason of the multitude of men. The breaker is gone up before them. They have broken forth and passed on to the gate and are gone out there. And their king is passed on before them and Jehovah as the head of them. So the remnant of Israel is gathered in Basra. They're being besieged by the forces of Antichrist. And they're going to be able to break the siege because King Jesus is coming. The King, the Breaker, Jehovah, it's all the same name in this, the same person in this text here. And he is going to enter into battle with the forces of the Antichrist there. The actual campaign of Armageddon is not one simple process or one simple battle. There's a whole bunch of skirmishes. This is just the first one. It ends in Jerusalem to be sure with the end of Armageddon, but it has stages to it. The land, moving on from that back to Genesis 36 here, the land of the Temanite is a province in northern Edomia. And remember, Edomia is what Edom became And that's what the Greek called it. And we remember Itamian from the fact that that's where Herod the Great came from. And he was a half-breed, half-Jewish, half-Edomite, if you will. Jews hated him because he wasn't pure. And he married up with the Romans. And they hated him even more for that. He curried favor with whomever he could to get power. The last king that's mentioned in the text here is Hadar, and it's not Hadad as it's written in 1 Chronicles 150. The wife and the mother-in-law and the mother are all mentioned of his. His death isn't mentioned, but it's added later by the chronicler in 1 Chronicles 151. I'm going to close with the end here of the Chiefs of Esau. which is the last section here. And these are the names of the chiefs that came of Esau, according to their families, after their places, by their names. Chief Timnah, Chief Alba, Chief Jetheth, Chief Aholabama, Chief Elah, Chief Penan, Chief Kenaz, Chief Taman, Chief Mitzbar, Chief Magdiel, Chief Haram. These are the chiefs of Edom according to their habitations in the land of their possession. This is Esau, the father of the Edomites, and Jacob dwelt in the land of his father's sojournings in the land of Canaan. A parallel passage for this is again going back to 1 Chronicles, but this is first chapter 51 through 54. The names that follow here are related to the capital cities that the old Phylarchs put in place. putting these different people in charge here. This is after their places, by their names. And we can compare this to Genesis 36, 43, according to the habitations in the land of their possession. It's talking about a sphere of ownership here, not their relationship to each other. They own this, they own this, and they own that. Pinnan is the same of Funan, and it's an encampment of the Israelites, and we will see that in Numbers 33. and it's celebrated for minds that were there and the Christians when in early Christianity Diocletian was putting them there condemning them to forced labor making them work there It's between Petra and Soar, and it's northeast of what's called Awadi Hamusa. And this is Esau, the founder of Edom, from him sprang the great nation of the Edomites. And it is a great nation because those people are still there. It's southern Jordan now. The people are still there. As a concluding verse here, it's kind of interesting because Esau now disappears from the biblical record. The only time we're going to hear anything of Esau is used as an illustration. Because the text moves on now to the more important group of the Jews, the elect, the Jews who were chosen, who received the covenant, and the rest of the entire Bible continues on with the story of the Jews. And what we're going to see now is the story of Jacob's son from Rachel, Joseph. Joseph is going to take up the remaining portion of the book of Genesis, and he gets a lot of space. He's going to get 14 chapters. It's a huge amount of space. Joseph is viewed as a type of Christ because of the way his life had gone. And it's a fascinating story and there's a lot of wonderful lessons to be learned there. I put a lot of charts and your notes here and family trees and whatnot. This is all part of what I'm giving you for the entire book of Genesis. You'll be able to go from Adam all the way through to the 12 tribes. which will be presented in an entirely different order when we get to chapter 49.