The Bible Says
Genesis 36:31-39 Meaning

Genesis 36:31-39 begins by describing the line of kings in Edom before Israel ever had a monarchy, declaring, Now these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel (v. 31). This focus on Edom situates us in the region south of the Dead Sea, land settled by Esau’s descendants. The statement that these Edomite kings held power before Israel’s kings shows us a chronological marker: Israel’s monarchy began around 1050 B.C. with Saul, so these Edomite rulers existed prior to that historical point. It reminds us that God was working among other nations, demonstrating His sovereignty over all peoples.

In Genesis 36:32, Bela the son of Beor reigned in Edom, and the name of his city was Dinhabah (v. 32), we see the first among these Edomite rulers. Though not much is said about Bela, we learn an important geographical detail about his realm: Dinhabah. Not much is known about this city, but its prominence here signals that it played a central role in Bela’s rule. Edom’s early kings likely established strongholds where they could both defend their territories and administer leadership. This short account asserts God’s awareness of political structures everywhere, reminding readers that dominion and place-such as Dinhabah-are all under His oversight. Just as God guided Israel’s path, He was also sovereign over Gentile nations, forming a tapestry of human authority that He would ultimately guide toward the Messiah (Luke 2:1-7).

Continuing the royal line, Then Bela died, and Jobab the son of Zerah of Bozrah became king in his place (v. 33). This transfer of power from Bela to Jobab shows orderly succession, even in Edom’s monarchy. Bozrah, an important city in Edom, later appears in Israel’s prophetic oracles (Isaiah 34:6). Its mention here indicates that it was already a well-known stronghold, signifying a city of significance in the region’s history. By presenting a clear lineage, the text highlights how nations outside the chosen line of Jacob still maintained structured leadership. The Bible frequently shows God’s spotlight on Israel; yet, moments like these remind us that plenty happened on the historical stage among neighboring peoples, and God’s knowledge extends to them as well (Amos 9:7).

We read next, Then Jobab died, and Husham of the land of the Temanites became king in his place (v. 34). The Temanites were connected to Teman, likely the region within Edom known for its wise men (Jeremiah 49:7). These subtle details yet again affirm the advanced nature of Edomite culture. In this succession of rulers, each leader receives only a short mention, yet every reference underscores God’s presence throughout the nations. Though not part of the covenant line of Jacob (Israel), these individuals illustrate the extent of God’s domain and how He will use them (Acts 17:26).

Following Husham’s death, we are introduced to Hadad: Then Husham died, and Hadad the son of Bedad, who defeated Midian in the field of Moab, became king in his place; and the name of his city was Avith (v. 35). Hadad emerges as more than just a name, because here we learn of a military victory over Midian. Moab is located east of the Dead Sea, presenting another window into the geography surrounding Edom. Hadad’s exploit highlights longstanding tensions and alliances among tribal groups in that era. Avith, Hadad’s capital, remains an unknown city, but its mere mention points to an entire realm that possessed a historical record of battles, rulership, and culture. Scripture’s careful recording of Hadad, including his military success, reiterates that God sees and allows nations to rise and conquer in accordance with His greater plan. The text quietly presents these details to demonstrate how comprehensive biblical history is.

Continuing this register, Then Hadad died, and Samlah of Masrekah became king in his place (v. 36). Little is said about Samlah, but we learn that he hails from Masrekah. The pattern of location-based references indicates that each of these leaders had a distinct center of governance. Edom was not a random sprawl of people; it was organized around cities and territories, each with its own identity.

The short succession from one king to the next hints at times of peace and stability punctuated by the passing of each ruler. In the same way Israel’s lineage includes not only its patriarchs but also kings such as David and Solomon, Edom invests significance in those who shaped its destiny and left behind footprints of their reign.

Attention then turns to another transition: Then Samlah died, and Shaul of Rehoboth on the Euphrates River became king in his place (v. 37). The location of Rehoboth is described as being on the Euphrates River, far to the northeast of Edom’s core territory. Its mention suggests potential alliances or expansions beyond Edom’s usual borders. By bringing the famed Euphrates River into the narrative, Scripture reminds us of the scale of ancient trade and relations, as the Euphrates was a crucial waterway connecting many kingdoms.

The fact that Shaul came from a place associated with such a prominent region adds insight into how external ties and distant communities influenced Edom. God allowed Edom’s horizon to stretch, interlinking with other powerful areas-a reminder that power shifts and authority expansions are ultimately permissible under a sovereign God (Daniel 4:17).

In the next sequence, Then Shaul died, and Baal-hanan the son of Achbor became king in his place (v. 38). This continuing list reveals that Baal-hanan ascends to leadership in Edom without further elaboration on his deeds. Yet the repetition of the kings’ passings builds on the theme of temporality-human dynasties come and go in the flow of centuries. Each Edomite king, like all human leadership, had a season and then gave way to another. While some kings garner more detail-such as Hadad for his military feats-Baal-hanan stands as a typical ruler who simply held the reins of authority for a time. Even so, Scripture deliberately notes his father, Achbor, marking the continuity through generations and emphasizing a familial identity within Edom’s leadership structure.

The passage closes with, Then Baal-hanan the son of Achbor died, and Hadar became king in his place; and the name of his city was Pau; and his wife’s name was Mehetabel, the daughter of Matred, daughter of Mezahab (v. 39). Hadar’s mention includes a rare glimpse at an Edomite queen consort, Mehetabel. This detail signifies the importance of lineage and family alliances, particularly in royal circles. Pau, another city within Edom’s orbit, remains obscure in modern terms, but its significance would have been clear to ancient readers.

These short notes on Hadar and Mehetabel wrap up Edom’s list of consecutive monarchs before Israel established its own king. Here, we see that even genealogies and historical records in Scripture contain subtle reminders that God shapes the destinies of entire peoples and marks their leadership transitions, even those outside of the chosen line of Jacob (Romans 9:13).