The Roman Empire the Empire of the Edomite

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The Roman Empire the Empire of the Edomite

The Roman Empire the Empire of the Edomite

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Esau’s son Eliphaz also had a concubine named Timna, who bore him Amalek. These were grandsons of Esau’s wife Adah. The genealogical list is qualified as the “rulers of Edom before any Israelite king reigned”. Possibly the genealogy was written after Edomite rulers reigned and before Saul became the first king of the Israelites but it is possible that the writer presupposed Israelite kings would one-day rule in the future (several verses promised kings would rule over the people). The theory is supported by the list itself. No date is given for the death of Hadar (Hadad), the last ruler in the list. This implies Hadad was still alive when the list was created. Later, in Chronicles, Hadad will be listed as a king that had died suggesting the list in Chronicles is an updated version of the one in Genesis. How accurate is Esau’s genealogy? Shatzman, Israel. 2012. The Expansionist Policy of John Hyrcanus and his Relations with Rome. In Iudaea Socia—Iudaea Capta: Atti del Convegno Internazionale, Cividale del Friuli, 22–24 Settembre 2011. Edited by Gianpaolo Urso. Pisa: Edizioni ETS, pp. 29–78. [ Google Scholar] These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.

Marciak, Michał. 2018a. Hellenistic-Roman Idumea in the Light of Greek and Latin Non-Jewish Authors. Klio 100: 877–910. [ Google Scholar] Kanaz – name means “hunting”, an Edomite chief, possibly the ancestor of the Kenezites, Pseudo-Philo says he was the first judge of Israel after Joshua. Langer, Gerhard. 2010. "Brother Esau?" Esau in Rabbinic Midrash. In Encounters of the Children of Abraham from Ancient to Modern Times. Edited by Antti Laato and Pekka Lindqvist. Leiden and Boston: Brill, pp. 75–94. [ Google Scholar]Lotan, Shobal, Zibeon, Anah, 21 Dishon, Ezer and Dishan. These sons of Seir in Edom were Horite chiefs.

Guillaume, Philippe. 2013. The Myth of the Edomite Threat: Arad Letters #24 and 40. Kleine Untersuchungen zur Sprache des Alten Testaments und seiner Umwelt 15: 97–108. [ Google Scholar] Lemaire, André. 1996. Nouvelles Inscriptions Arameéennes d’Idumée au Musée d’Israël. Supplément n. 3 a Transeuphratène. Paris: Gabalda. [ Google Scholar] Levy, Thomas E. 2005. Lowland Edom and the High and Low Chronologies: Edomite State Formation, the Bible and Recent Archaeological Research in Southern Jordan. In The Bible and Radiocarbon Dating; Archaeology, Text and Science. Edited by Thomas E. Levy and Thomas Higham. London: Equinox, pp. 129–63. [ Google Scholar]Geraty, Lawrence T. 1975. The Khirbet el-Kôm Bilingual Ostracon. Bulletin of the American Schools of Oriental Research 220: 55–61. [ Google Scholar] [ CrossRef] Hanley, Linda. 2007. YHWH, the God of Israel… and of Edom?: The Relationships in the Oracle to Edom in Jeremiah 49:7–22. In Uprooting and Planting; Essays on Jeremiah for Leslie Allen. Edited by John Goldingay. New York: T&T Clark, pp. 78–115. [ Google Scholar] Eshel, Hanan. 2007a. Hellenism in the Land of Israel from the fifth to the Second Centuries BCE in Light of Semitic Epigraphy. In A Time of Change: Judah and Its Neighbors in the Persian and Early Hellenistic Period. Library of Second Temple Studies 65. Edited by Yigal Levin. London: T&T Clark, pp. 116–24. [ Google Scholar] Netzer, Ehud. 2006. The Architecture of Herod the Great Builder. Grand Rapids: Baker Academic. [ Google Scholar]

Crowell, Bradley L. 2007. Nabonidus, as-Silaʿ, and the Beginning of the End of Edom. Bulletin of the American Schools of Oriental Research 348: 75–88. [ Google Scholar] [ CrossRef] Edelman, Diana. 2005. The Origins of the ‘Second’ Temple: Persian Imperial Policy and the Rebuilding of Jerusalem. London: Equinox. [ Google Scholar] Adah bore Eliphaz to Esau, Basemath bore Reuel, 5 and Oholibamah bore Jeush, Jalam and Korah. These were the sons of Esau, who were born to him in Canaan. But you know what? We change lives. And I’m going to argue that we change lives precisely because we force open that too-small box that most human beings think they live in. Cornell, Collin. 2016. What happened to Kemosh? Zeitschrift für die Alttestamentliche Wissenschaft 128: 284–99. [ Google Scholar] [ CrossRef]Zalcman, Lawrence. 2005. Shield of Abraham, Fear of Isaac, Dread of Esau. Zeitschrift für die Alttestamentliche Wissenschaft 117: 405–10. [ Google Scholar] [ CrossRef]



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