The Apparent Difficulty

At first glance, the biblical record of Esau’s marriages seems confusing, and critics have often seized on this to allege a contradiction. In Genesis 26:34–35, the text states:

“When Esau was forty years old he took as wives Judith the daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite. And they made life bitter for Isaac and Rebekah.”

Yet later, in Genesis 36:2–3, we read:

“Esau took his wives from the daughters of Canaan: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah, the granddaughter of Zibeon the Hivite, and Basemath, Ishmael’s daughter, the sister of Nebaioth.”

The challenge is immediately apparent:

• In Genesis 26:34, Esau’s wives are listed as Judith (daughter of Beeri the Hittite) and Basemath (daughter of Elon the Hittite).

• In Genesis 36:2–3, his wives are listed as Adah (daughter of Elon the Hittite), Oholibamah (granddaughter of Zibeon the Hivite), and Basemath (daughter of Ishmael).

Critics ask: Did Esau marry two wives, or three? Was the daughter of Elon named Basemath or Adah? Was Ishmael’s daughter named Mahalath (Gen. 28:9) or Basemath (Gen. 36:3)? And what happened to Judith, the daughter of Beeri the Hittite?

On the surface, these passages might seem inconsistent. However, when viewed carefully within the framework of ancient Near Eastern naming customs, genealogical selectivity, and the theological purpose of the narratives, the difficulty resolves naturally.

The Historical and Cultural Context of Esau’s Marriages

Esau, the firstborn son of Isaac and Rebekah, was positioned to inherit the covenant blessings of Abraham. Yet his spiritual decisions reflected disregard for God’s covenantal standards. One such decision was his marriages. Genesis 26:34–35 reports that Esau’s union with Canaanite women “made life bitter for Isaac and Rebekah.” His marriages were not simply personal choices; they had covenantal implications, since Yahweh had separated Abraham’s line from the peoples of Canaan (cf. Gen. 24:3).

Later, after observing his parents’ grief and Jacob’s obedience in marrying from within the extended Abrahamic family, Esau attempted a corrective move by marrying Mahalath, daughter of Ishmael (Gen. 28:8–9). This marriage, however, was not founded on obedience to God but on a superficial attempt to please his parents.

By the time we arrive at Genesis 36, the narrative shifts from immediate family interactions to the development of Esau’s line into the nation of Edom. Thus, Genesis 36 is genealogical, focusing on descendants and tribal founders, while Genesis 26 and 28 emphasize the spiritual consequences of Esau’s marital decisions.

Resolving the Apparent Contradictions

1. Judith, Daughter of Beeri the Hittite

In Genesis 26:34, Esau marries Judith, daughter of Beeri the Hittite. Yet she does not appear in Genesis 36. Why? The most reasonable explanation is genealogical omission. In biblical genealogies, wives who bore no children or whose lines did not continue were often excluded. Since Genesis 36 is concerned with the development of Esau’s lineage into tribal entities, Judith may not be listed because she bore no recorded offspring.

2. Basemath, Daughter of Elon the Hittite = Adah, Daughter of Elon the Hittite

Genesis 26:34 identifies one wife as Basemath, daughter of Elon the Hittite, while Genesis 36:2 names Adah, daughter of Elon the Hittite. This is clearly the same woman, identified by two different names. Double naming was a common cultural practice in the ancient Near East. Individuals often bore more than one name—sometimes reflecting a personal name, a clan name, or a name adapted for different linguistic settings. For instance, Gideon is also called Jerubbaal (Judg. 6:32), and Daniel was renamed Belteshazzar in Babylon (Dan. 1:7). Likewise, Esau’s wife bore both the names Basemath and Adah.

3. Mahalath, Daughter of Ishmael = Basemath, Daughter of Ishmael

Genesis 28:9 records that Esau married Mahalath, daughter of Ishmael, sister of Nebaioth, while Genesis 36:3 lists Basemath, Ishmael’s daughter, sister of Nebaioth. Again, this is a straightforward case of double naming. Ishmael’s daughter was known both as Mahalath and as Basemath. Thus, the Ishmaelite wife is the same woman, not two different wives.

4. Oholibamah, Daughter of Anah, Granddaughter of Zibeon the Hivite

Oholibamah does not appear in the earlier accounts of Genesis 26 or 28. Her introduction in Genesis 36 likely indicates that Esau married her at a later point. She was the granddaughter of Zibeon the Hivite, and through her, Esau strengthened his ties with the surrounding Canaanite peoples. Unlike Judith, she is included in the genealogy because she bore children who became part of Edom’s tribal leadership.

Summary of Name Equivalencies

Thus, there are not contradictory wives, but simply multiple names and selective genealogy.

The Theological and Narrative Purposes of the Accounts

It is important to recognize why the biblical writer presents the information differently in Genesis 26, 28, and 36:

• Genesis 26: The emphasis is Esau’s spiritual failure in marrying Canaanite women, which brought grief to Isaac and Rebekah. The concern is not genealogy but the moral and covenantal implications of his choices.

• Genesis 28: The focus is Esau’s attempt to appease his parents by marrying into Abraham’s extended family through Ishmael. This shows his recognition of parental displeasure but also his failure to genuinely pursue God’s covenantal purposes.

• Genesis 36: The concern is national identity. The genealogy highlights the wives who bore children and became progenitors of Edomite tribes. It is selective, listing the women through whom Edom’s leadership lines arose.

Therefore, the variation is purposeful, not contradictory.

Broader Apologetic Considerations

1. Ancient Naming Practices: Just as individuals in Scripture often bore multiple names, so too with Esau’s wives. This was normal, not exceptional.

2. Genealogical Selectivity: Biblical genealogies consistently highlight only those who advanced covenantal or national purposes. This explains the omission of Judith.

3. Historical Reliability: The detail that names shift and vary in different contexts actually supports the historical accuracy of the record. Fabricated genealogies would have streamlined names for consistency. Instead, the record reflects the complex realities of real life in the ancient world.

4. Spiritual Lessons: Esau’s disregard for covenantal marriage boundaries set the stage for Edom’s perpetual opposition to Israel. His marriages were not merely private decisions but covenant-breaking acts with national and theological consequences.

Final Observations

When the data is properly harmonized, the so-called contradiction disappears. Esau married multiple wives:

• Two Hittite women (Adah/Basemath, and Judith—though the latter likely had no offspring),

• One Ishmaelite woman (Mahalath/Basemath),

• And one Hivite woman (Oholibamah).

The apparent differences arise from double naming, cultural practice, and genealogical selectivity. Far from being contradictory, the accounts together give a fuller picture of Esau’s disobedience, his attempt at appeasement, and the eventual rise of Edom from his descendants.

You May Also Enjoy

Genesis 26:7 — Why Did Isaac Repeat Abraham’s Lie About His Wife?

See more

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS