Genesis 36 Mysteries of Genesis

Genesis 36 Mysteries of Genesis

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Chapter X: The Spiritual Gains Precedence of the Mental

Genesis 36 Spiritually Interpreted

Gen. 36:1-5. Now these are the generations of Esau (the same is Edom). Esau took his wives of the daughters of Canaan: Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite, and Basemath Ishmael's daughter, sister of Nebaioth. And Adah bare to Esau Eliphaz; and Basemath bare Reuel; and Oholibamah bare Jeush, and Jalam, and Korah: these are the sons of Esau, that were born unto him in the land of Canaan.

Metaphysically Esau symbolizes the body or physical vigor. He took wives from among the daughters of Canaan ("lowland"), which represents the body consciousness.

His first wife was Adah ("beauty," "comeliness," "adornment," "ornament," "pleasure"), who represents a phase of the human soul or love nature. Love, even in its limited expression in personal consciousness, adorns a person with a certain beauty of character and a grace and comeliness not found in those lacking in love.

Another of Esau's wives was Oholibamah, whose name means "tent of the high place," "my tabernacle is exalted." Oholibamah was the granddaughter of Zibeon the Hivite.

The name Zibeon means "wild robber," and the Hivites represent thoughts belonging to the carnal consciousness in man. Oholibamah signifies the lifting up and exalting of materiality by the carnal phase of the soul.

Another of his wives was Basemath, whose name means "fragrant," "sweet," "pleasant." Basemath represents the soul or feminine element in man in the fineness of its ability to perceive or receive intuitively.

Adah bore to Esau a son, Eliphaz, whose name means "God is purification," "God is dispenser," "God of strength."

Basemath bore Reuel, whose name signifies "led of God," "shepherded of God," "companion of God." Reuel denotes a thought of divine guidance and care; also a sense of mutual understanding, comradeship, fellowship existing between God and man.

Oholibamah bore Jeush and Jalam and Korah.

The name Jeush means "he will bring together." Jeush represents strong, unifying, attracting, accumulating

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thoughts in consciousness; also the final lifting up and unifying of the entire man in spiritual life and wholeness. The name Jalam means "whom God hides."

The name Korah means "ice," "bald." Korah denotes the coldness, the crystallization ("ice"), and the barrenness (baldness) of consciousness that result from dominance of the "mind of the flesh" (Esau) in the individual.

Gen. 36:6-12. 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 had 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.

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 Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these are the sons of Adah, Esau's wife.

The original separation between mind (Jacob) and body (Esau) was caused by the cunning mind taking advantage of the stupid body; also the lusts and weaknesses of the body appetite played their part. Here is illustrated a further separation because of the physical possessions of Esau. Those who cultivate the physical grow physically and require so much room that the mental is crowded out, and they exalt the things of the flesh. Esau dwelt in Mount Seir. The name Seir means "shaggy," "rough," "tempestuous," "hairy," pointing

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to the deep-seated emotions in carnal consciousness. Eventually the two states of consciousness represented by Jacob and Esau must be merged.

(For Eliphaz and Basemath see the interpretation of Gen. 36:3, 4.)

The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz.

The name Teman means "prosperity," "abundance," "good faith." Teman denotes the realm of the subconsciousness, with its inherently rich stores of substance and good. Here this realm is under the influence of the Esau-Edom state of mind in the individual; in other words, under the influence of material thought. Omar represents the ability of the outer man to receive the higher Truth ideals ("mountaineer," "summit") and to express them ("bringing forth," "bearing into the light"). The name Zepho (Zephi) means "outlook," "watchtower." Zepho represents an expectant state of mind that seemingly belongs to the outer or physical man but whose desire is toward Spirit.

The name Gatam means "puny," "exhausted," and the like. (Eliphaz, father of Gatam, represents an active thought of strength.) Strength is from God, while that represented by Eliphaz is of the physical consciousness and does not lay hold of the truth about strength. The meanings attributed to Gatam's name --"puny," "greatest fatigue," "burned field"--clearly indicate the results of believing in material strength. Until man realizes that his strength is spiritual it cannot become abiding, unfailing, and enduring.

The name Kenaz means "spear thrower," "lancer," "archer," "hunter." A "hunter," in the sense of a

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Kenaz, denotes a thought that is connected with the animal forces of the organism. Kenaz symbolizes the thought of man engrossed in the animal phase of his nature, in animal strength and activity ("spear thrower," "lancer," "archer").

Timna was Eliphaz's concubine. Timna represents a restricting, curbing influence ("withheld," "restrained," "forbidden") that is ever at work in the soul of man and in his body consciousness. If there were no restraint on the carnal mind in man and its activities, man would destroy himself utterly.

Timna bore Amalek, whose name means "warlike," "dweller in the vale," "that licks up or consumes." Amalek symbolizes lust, the base desire that, once established in the animal forces of the subconscious mind of man, is the begetter of destructive, rebellious, perverted appetites and passions. Amalek's father was Eliphaz, whose name means "God of strength," "God is purification." Thus desire at its origin is good and is of God; but when it is misinterpreted by the carnal man it becomes lust (Amalek).

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

(For Reuel see interpretation of Gen. 36:4.)

Reuel's first son was Nahath, who represents one of the prevailing beliefs of the outer man at a certain period of his unfoldment: restful, lulling, contentment ("resting," "quieting") in his seemingly material type of expression ("lowness"). However higher thoughts must be introduced into even the outer consciousness of man if he is to be aroused out of the false lethargy

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of the carnal and to be quickened throughout his whole spirit, soul, and body to the Truth of his being.

The name of another son, Zerah, means "sunrise," "germination of a seed." "splendor." Zerah denotes the rise of new light or understanding in the consciousness; the first conscious awakening to the presence of this new inner light or understanding. (The sun rises in the east; and the east signifies the within.)

Shammah, a third son, represents a destructive, fearful tendency in consciousness that leads to inharmonies of mind and body. The outer man, apart from the dominion of Spirit, is very likely to swing from one extreme to the other, from the height of noble thinking and feeling ("fame," "renown") to the depths of fear, desolation, emptiness, and error. By consciously laying hold of the Christ Truth and making it practical in his life, this outer man must come into a better balance, greater stability and poise.

Mizzah, the fourth son, represents a steady tearing down and wearing away of the consciousness and organism ("flowing down," "disintegration," "exhaustion") as the result of fear, fear being one of the most subtle and destructive errors that the carnal mind in man contains. The destructive element is redeemed through divine love, which knows only the good.

Gen. 36:14. And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jalam, and Korah.

(For Oholibamah see interpretation of Gen. 36:2. For Oholibamah's sons, Jeush, Jalam, and Korah, see interpretation of Gen. 36:1-5.)

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Gen. 36:15-19. These are the chiefs of the sons of Esau: the sons of Eliphaz the first-born of Esau: chief Teman, chief Omar, chief Zepho, chief Kenaz, chief Korah, chief Gatam, chief Amalek: these are the chiefs that came of Eliphaz in the land of Edom; these are the sons of Adah. And these are the sons of Reuel, Esau's son: chief Nahath, chief Zerah, chief Shammah, chief Mizzah: these are the chiefs that came of Reuel in the land of Edom: these are the sons of Basemath, Esau's wife. And these are the sons of Oholibamah, Esau's wife: chief Jeush, chief Jalam, chief Korah: these are the chiefs that came of Oholibamah the daughter of Anah, Esau's wife. These are the sons of Esau, and these are their chiefs: the same is Edom.

(See interpretation of Gen. 36:9-12 for the sons of Eliphaz: Teman, Omar, Zepho, Kenaz, Gatam, and Amalek. For Korah, see interpretation of Gen. 36:5.)

(See interpretation of Gen. 36:13 for the sons of Reuel: Nahath, Zerah, Shammah, Mizzah.)

(See interpretation of Gen. 36:1-5 for the sons of Oholibamah: Jeush and Korah.)

(See interpretation of Gen. 36:1-5 for Jalam.)

Gen. 36:20-30. These are the sons of Seir the Horite, the inhabitants of the land: Lotan and Shobal and Zibeon and Anah, and Dishon 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 Heman; and Lotan's sister was Timna. And these are the children of Shobal: Alvan and Manahath and Ebal, Shepho and Onam. And these are the children of Zibeon: Aiah and Anah; this is Anah who found the hot springs in the wilderness, as he fed the asses of Zibeon his father. And these are the children of Anah: Dishon and Oholibamah the daughter of Anah. And these are the children of Dishon: Hemdan and Eshban

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and Ithran and Cheran. These are the children of Ezer: Bilhan and Zaavan and Akan. These are the children of Dishan: Uz and Aran. These are the chiefs that came of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, chief Dishon, chief Ezer, chief Dishan: these are the chiefs that came of the Horites, according to their chiefs in the land of Seir.

The Horites were very closely connected with the Edomites, the descendants of Esau. They were inhabitants of the land of Mount Seir before they were overcome by Esau. After that they lived in the land with the Edomites.

Metaphysically the Horites, like the Edomites, represent forces having their seat of action in the physical organism. The Horites denote more especially the deep-seated, subconscious errors (cave dwellers) and fleshly tendencies and activities of the physical in man, while the Edomites designate forces in the outer or body consciousness.

The name of Lotan, the son of Seir the Horite, means "covered," "secret," "dark." Metaphysically Lotan represents a secret, hidden, ignorant ruling thought in the realm in man symbolized by the Horites.

Shobal, the name of another son, means "way," "traveling." Each individual is "traveling" the pathway of life. To a great extent the race has been and still is "wandering" about in ignorance and darkness as to the true source of man's being. The "way" that each takes in his thoughts, beliefs, and expressions determines whether that which he brings forth shall be the fruit of the "mind of the flesh" or the fruit of the Spirit ("growing," "producing ears," "rain").

The name Zibeon means "immersed," "ravenous

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preyer," "wild robber," "dyed." Metaphysically Zibeon symbolizes a wild, lawless sense thought that has the capacity of adapting itself to the varying ideas and moods of the individual, and that thus remains in his consciousness (until it is cast forth by Truth), robbing his body of its energy and substance.

The name Anah means "answering." Metaphysically Anah denotes error tendencies or strongly influencing thoughts deep within the subjective life forces in the individual consciousness that cause these life forces to respond to the desires of the flesh or sense man ("answering") instead of listening to Spirit. (The Hivites and the Horites were descendants of Canaan, son of Ham; they were hostile to the Israelites in the Promised Land, and they had to be destroyed.)

The name Dishon means "fatness," "opulence," "fertile," "ashes." Metaphysically Dishon symbolizes richness and seeming fertility on the physical plane.

The name Ezer means "envelop," "help," "unite," "treasure." Metaphysically Ezer symbolizes man's innate belief in a substance, a wisdom ("treasure"), an established oneness with All-Good (unity), and a power to aid and to protect ("envelop," "help") that comes from something higher, stronger, and more real and lasting than sense consciousness can give.

The name Dishan means virtually the same thing as Dishon. Metaphysically Dishan represents a very active, rich, or fertile controlling thought belonging to the Horite consciousness in the individual.

The children of Lotan were Hori and Heman.

The name Hori means "cave dweller," "imprisoned," "black." Metaphysically Hori denotes thoughts belonging to the depths of the subconsciousness ("cave

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dweller"), or a person wholly given over to the error beliefs signified by the Horites.

The name Heman means "lasting," "faithful," "trustworthy." Heman represents thoughts full of faith and trust in God. Great wisdom and harmony are the result of these thoughts.

The children of Shobal were Alvan and Manahath and Ebal, Shepho and Onam.

The name Alvan means "tall," "sublime." Metaphysically Alvan denotes a lofty concept on the part of man in regard to the sensual or physical phase of his organism, whereby he glimpses the truth that even the outer man has his origin in Spirit.

The name Manahath means "resting," "restoring," "forsaking." Metaphysically Manahath designates a peaceful, restful thought and place in consciousness; a ceasing from outer activity, wherein both soul and body are nenewed, and wherein something of error is forsaken and a degree of Truth is realized.

The name Ebal means "stripped of all," "bare," "barren," "stone." Metaphysically Ebal represents the adverse activity of the law in those who think and act out of harmony with divine principle; that in us which takes cognizance of the working out of error resulting from ignorance and disobedience. This phase of the activity of the law always seems hard ("stone") to the sense consciousness upon which it falls, and it surely exposes ("bares") the nothingness of all that does not measure up to the spiritual.

The name Shepho means "nakedness," "barren," "wasted away," "unconcerned." Metaphysically Shepho denotes a mental activity in the body consciousness that is wholly "unconcerned" with the things of Spirit,

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hence is unfruitful and "naked" in so far as real life, strength, wholeness, substance, and good are concerned ("nakedness," "barren" "wasted away").

The name Onam means "vigorous," "powerful," "wealthy," "substantial." Metaphysically Onam denotes thoughts pertaining to strength and vigor; also to understanding and substance. He represents a belief in purely physical strength and power, outer possessions, and the carnal thought of understanding.

The children of Zibeon were Aiah and Anah.

The name Aiah means "a cry," "a clamor," "a vulture." Metaphysically Aiah denotes destructive, devouring thoughts pertaining to the animal consciousness and to what should be the higher thought realm in the individual ("a cry," "a clamor," and so on).

The name Anah means "answering." (For further comment see interpretation of Gen. 36:20).

The children of Anah were Dishon and Oholibamah. (For Dishon see interpretation of Gen. 36:21; for Oholibamah, Gen. 36:2.)

The children of Dishon were Hemdan, Eshban, Ithran, Cheran.

The name Hemdan means "desirable," "pleasant," "precious." Metaphysically Hemdan represents the seemingly "desirable" and "pleasant" sense beliefs and activities of one who is not awakened spiritually. These beliefs and activities however are but transitory and soon turn to dust and ashes, to vanity and vexation of spirit.

The name Eshban means "man of wisdom," "man of understanding," "son of fire." Metaphysically Eshban represents the belief held by the outer man that wisdom and understanding come through the perceptions

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of the senses, and through reasoning.

The name Ithran means "abundant," "excellent," "plenty," Metaphysically Ithran represents ideas of great "excellence" and of great value; thoughts that are superior to their fellows, being active both in the deep-seated sense consciousness (Horites) in the individual and on the more spiritual level of his mind (the Israelites). These are ideas that have taken on abundant substance, they involve belief in bountiful supply, and they lead to "plenty."

The name Cheran means "lyre," "united," "a joyous shout." Metaphysically Cheran denotes a harmonious, unifying thought that is active in the depths of the physical being of man ("united," "lyre"). Since this thought is not consciously united with Spirit, though its origin and tendency are good, it cannot bring about the perfect union of man with God and the true spiritual harmony implied by the meaning of the name.

The children of Ezer were Bilhan, Zaavan, and Akan.

The name Bilhan means "confused," "weak," "tender." Metaphysically Bilhan represents a "confused" state of mind and a lack of self-assertion ("weak") that are the result of a giving way to the fulfillment of the thoughts and desires of the unredeemed subconsciousness.

The name Zaavan means "disquieted," "trembling," "terrified." Metaphysically Zaavan denotes a confused, fearful, unstable thought tendency in the outer or body consciousness of the individual.

The name Akan means "warped," "keen of vision." Metaphysically Akan represents a ruling thought, or

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at least a very strong influential thought, in the sense consciousness. This thought aids in diverting the individual from Truth and causes much trouble in the flesh. It is quick to perceive ("keen") on the sense plane but is blind ("warped") to the real truth of man's being.

The children of Dishan were Uz and Aran.

The name Uz means "substantiation," "formative power," "purpose," "fertility." Metaphysically Uz denotes the process of thought by which man arrives at a conclusion (be it Truth or error) and establishes it in consciousness ("substantiation," and so forth).

The name Aran means "active," "a wild goat," "firmness." Metaphysically Aran represents aggressiveness and a firmness or obstinacy of thought that is untrained and undisciplined and is guided not by understanding but by outer desires ("a wild goat," "firmness"). This makes a place of refuge for many of the sense ideas of man that should be overcome.

(For the names of the chiefs that came of the Horites--Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan--see interpretation of Gen. 36:20, 21.)

Gen. 36:31-39. And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. And Bela the son of Beor reigned in Edom; and the name of his city was Dinhabah. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. And Jobab died, and Husham of the land of Temanites reigned in his stead. 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. And Hadad died, and Samlah of Masrekah reigned in his stead. And Samlah died,

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and Shaul of Rehoboth by the River reigned in his stead. And Shaul died, and Baalhanan the son of Achbor reigned in his stead. 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 Me-zahab.

The name Bela means "destroy," "utterly consume." Metaphysically Bela represents destructive tendencies in consciousness.

The name Dinhabah means "robbers' den," "place of plundering." Metphysically Dinhabah signifies an aggregation of thoughts belonging to man's outer, carnal consciousness. These thoughts are error; they build up and sustain destructive sense tendencies that rob the real inner man of the substance that is rightly his. The name Jobab means "howling of wild beasts," "wail of tribulation." Metaphysically Jobab denotes the noisy, contentious tumultuousness of the outer personal man while under the dominion of the "mind of the flesh."

The name Husham means "hasting," "vehement," "passionate." Metaphysically Husham represents the hurried attitude of mind as related to satisfying physical desire. This attitude belongs to the outer consciousness and tends to confusion and disorder.

The name Hadad means "quick," "might," "majesty." Metaphysically Hadad represents the setting up as all-powerful of the intellect in its spiritually unawakened state.

The name Samlah means "outer garment," "mantle," "clothed." Metaphysically Samlah represents the general ruling characteristics of the outer, mortal phase of consciousness in man represented also by Edom.

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The name Shaul means "desired," "demanded," "inquiring," "excavating." Shaul is a form of the name Saul, and its meaning is the same. Shaul symbolizes the will in individual consciousness, the presonal will.

The name Baalhanan means "Baal is gracious," "possessor of compassion," "lord of mercy." Metaphysically Baalhanan represents grace, mercy, and kindliness as belonging to and being expressed by the outer man ("Baal is gracious," and so forth). All these God qualities are expressed in a measure by the outer physical and mental man even before their true origin is understood to be spiritual. Until man learns the Truth, he usually takes to himself all the honor and glory resulting from any good that he does, instead of ascribing all honor and glory to God, Divine Mind.

The name Hadar, a form of the name Hadad, means "where one returns for rest," "concealed inner chamber," "hidden principle." While Hadad represents the setting up as all-powerful of the intellect in its spiritually unawakened state, Hadar, in addition to that, represents the "hidden principle" of all light, all wisdom, all knowledge (God, Spirit) that exists back of the intellect, back of every expression of intelligence or understanding.

Matred ("a short spear") and Mehetabel ("God benefits"), women of Edom, represent activities in the soul's progress toward spiritual perfection. Even the phase of the soul represented by Edom, the outer physical man, has impulses that are uplifting and that are ever moving toward the more perfect understanding and expression of Being.

Me-zahab, the name of Matred's father, means "water of gold," "emanations of the shining one." Me-zahab

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represents a wisdom that is of the one light or sun, Spirit, though it may be somewhat negative, as suggested by "water," "water of gold." Matred represents a pushing or urging forward of the soul ("thrusting forward"), by means of the wisdom symbolized by Me-zahab, to still higher and clearer light and dominion ("a scepter"). Mehetabel, the daughter of Matred ("to whom God does good," "God is the greatest good") represents the further awakening of the human soul to the goodness of God.

Gen. 36:40-43. And these are the names of the chiefs that came to Esau, according to their families, after their places, by their names: chief Timna, chief Alvah, chief Jetheth, chief Oholibamah, chief Elah, chief Pinon, chief Kenaz, chief Teman, chief Mibzar, chief Magdiel, chief Iram: these are the chiefs of Edom, according to their habitations in the land of their possession. This is Esau, the father of the Edomites.

(For Timna see the interpretation of Gen. 36:12.)

The name Alvah means "sublimation (of evil)," "sublimity," "wicked." Metaphysically Alvah represents the animal nature exalting itself--"sublimation (of evil)." This is evil in the sight of Truth, since true sublimity and exaltation come only from the unifying of the entire being with the spiritual or Christ consciousness.

The name Jetheth means "securing," "stability," "subjection," Metaphysically Jetheth represents in the outer, material consciousness of man a ruling belief in the use of force to compel, drive, suppress in order to keep the individual steadfast. This of course is error and leads to bondage instead of true freedom.

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The name Elah means "terebinth," "oak," a name implying strength, hardiness, and size. Metaphysically Elah represents the consciousness of strength and protection that is based on material beliefs; hence a limited consciousness, one likely to fail at the very time when most needed.

The name Pinon means "darkness," "perplexity," "hopelessness." Metaphysically Pinon represents the great anxiety, confusion, and hopelessness that often come over the purely mortal, darkened consciousness of man in times of error reaping.

The name Kenaz means "possessor," "lancer," "hunter," "flank." The name Teman means "abundance," "good faith," "firm." (For further comment see interpretation of Gen. 36:11.)

The name Mibzar means "inaccessible," "lofty," "impervious." Metaphysically Mibzar represents ruling belief of the carnal mind in man that the things of Spirit, of God, are hard to understand, that they are so far removed from the apparently finite mind of man that they are unattainable.

The name Magdiel means "most precious fruits of God," "praise of God," "God is renowned." Metaphysically Magdiel represents the truth about the outer and seemingly material phase of man's being Esau and Edom). This truth is that even man's physical body is the precious fruit of God. It has its origin in Spirit and is innately spiritual. It must eventually express and manifest God, Spirit, thus giving all praise, honor, and glory to the Father-Mind, through which it came into existence ("God is renowned").