Genesis 36:29

Seir the Horite was among the early people of the land. His descendants lived in that region until Esau and his descendants moved in and drove them out (Deuteronomy 2:12).

This passage begins a second account of Esau’s descendants (36:1). It introduces a new list of his family line and traces his descendants through later generations. It also records marriages and alliances

Genesis now turns to the story of Isaac’s sons. It first finishes the account of Esau’s line (chapter 36), who was not chosen. Then it continues with the line of Jacob (chapter 37), whom God chose.

This was that Anah that found the mules in the wilderness--The word "mules" is, in several ancient versions, rendered "water springs"; and this discovery of some remarkable fountain was sufficient, among a wandering or pastoral people, to entitle him to such a distinguishing notice.

In the midst of this genealogy of the Edomites here is inserted the genealogy of the Horites, those Canaanites, or Hittites (compare Gen 26:34), that were the natives of Mount Seir. Mention is made of them, Gen 14:6, and of their interest in Mount Seir, before the Edomites took possession of it, Deu 2:12, Deu 2:22. This comes in here, not only to give light to the story, but to be a standing reflection upon the Edomites for intermarrying with them, by which, it is probable, they learned their way, and corrupted themselves. Esau having sold his birthright, and lost his blessing, and entered into alliance with the Hittites, his posterity and the sons of Seir are here reckoned together. Note, Those that treacherously desert God's church are justly numbered with those that were never in it; apostate Edomites stand on the same ground with accursed Horites. Particular notice is taken of one Anah who fed the asses of Zibeon his father (Gen 36:24), and yet is called duke Anah, Gen 36:29. Note, Those that expect to rise high should begin low. An honourable descent should not keep men from an honest employment, nor a mean employment hinder any man's preferment. This Anah was not only industrious in his business, but ingenious too, and successful; for he found mules, or (as some read it) waters, hot-baths, in the wilderness. Those that are diligent in their business sometimes find more advantages than they expected.

This was that Anah that found the mules. Mules are the adulterous offspring of the horse and the ass. Moses says that Anal was the author of this connection. [131] But I do not consider this as said in praise of his industry; for the Lord has not in vain distinguished the different kinds of animals from the beginning. But since the vanity of the flesh often solicits the children of this world, so that they apply their minds to superfluous matters, Moses marks this unnatural pursuit in Anah, who did not think it sufficient to have a great number of animals; but he must add to them a degenerate race produced by unnatural intercourse. Moreover, we learn hence, that there is more moderation among brute animals in following the law of nature, than in men, who invent vicious admixtures.

This was that Anah that found the mules in the wilderness - The words את הימם eth kaiyemim, here translated mules, has given rise to a great variety of conjectures and discordant opinions. St. Jerome, who renders it aquas calidas, warm springs, or hot baths, says there are as many opinions concerning it as there are commentators.
The Septuagint has τον Ιαμειν, which seems to be the name of a man; but this is expressed in a great variety of ways in different MSS. of that version.
The Syriac renders it mayé, waters; the author of this version having read in the Hebrew copy from which he translated. מים mayim, waters, for ימם yemim, the two first letters being transposed.
Onkelos translates the word גבריא gibbaraiya, giants, or strong or powerful men.
The Samaritan text has haaimim, and the Samaritan version am aimai, the Emim, a warlike people, bordering upon the Horites.
The Targum of Jonathan ben Uzziel paraphrases the place thus: "This is the Anah who united the onager with the tame ass, and in process of time he found mules produced by them." R. D. Kimchi says, that "Zibeon was both the father and brother of Anah; and this Anah, intent on heterogeneous mixtures, caused asses and horses to copulate, and so produced mules." R. S. Jarchi is of the same opinion. See his comment on this place.
Bochart believes the Emim are meant; and argues forcibly, 1. That מצא matsa, he found, never signifies to invent, but rather the meeting with or happening on a thing which already exists. 2. That mules are never called ימם yemim in the Scriptures, but פרדים peradim. 3. That Anah fed Asses only, not horses. And, 4. That there is no mention of mules in Palestine till the days of David. From the whole he concludes that the Emim are meant, with whom Anah fought; and he brings many places of Scripture where the same form of expression, he or they found, signifies the onset to battle, Jdg 1:5; Sa1 31:3; Kg1 13:24; Ch2 22:8; Num 35:27; Gen 4:14; with many others. See the Hierozoicon, vol. i., cap. 21, p. 23S., edit. 1692.
Gusset, in Comment. Heb. Ling., examines what Bochart has asserted, and supposes that mules, not the Emim, were found by Anah.
Wagenseil would credit what Bochart has asserted, did not stronger reasons lead him to believe that the word means a sort of plant!
From the above opinions and versions the reader may choose which he likes best, or invent one for himself. My own opinion is, that mules were not known before the time of Anah; and that he was probably the first who coupled the mare and ass together to produce this mongrel, or the first who met with creatures of this race in some very secluded part of the wilderness. Is it not probable that from this Anah, or ענה enah, the Enetae derived at least their fabulous origin, whom Homer mentions as famous for their race of wild mules?
Παφλαγονων δ' ἡγειτο Πυλαιμενεος λασιον κηρ,
Εξ Ενετων, ὁθεν ἡμιονων γενος αγροτεραων.
IL., lib. ii., v. 852.
The Paphlagonians Pylaemenes rules,
Where rich Henetia breeds her Savage Mules.
Pope.
The Enetae or Henetae, who were a people contiguous to Paphlagonia, Cappadocia, and Galatia, might have derived their origin from this Anah, or Henah, out of which the Ενετοι of the ancient Greek writers might have been formed; and according to Theophrastus, Strabo, and Plutarch, the first mules were seen among these people. See Ludov, De Dieu and Scheuchzer.

These are the dukes that came of the Horites,.... Not that succeeded one after another, as the kings next mentioned did, but were together, at the same time, heads of respective families, and governors of them; and then the seven sons of Seir are rehearsed in this verse and Genesis 36:30 in their order, with the title of "duke" annexed to each of them, "Duke Lotan", &c.

(parallel, Ch1 1:38-42). Descendants of Seir the Horite; - the inhabitants of the land, or pre-Edomitish population of the country. - "The Horite:" ὁ Τρωγλοδύτης, the dweller in caves, which abound in the mountains of Edom (vid., Rob. Pal. ii. p. 424). The Horites, who had previously been an independent people (Gen 14:6), were partly exterminated and partly subjugated by the descendants of Esau (Deu 2:12, Deu 2:22). Seven sons of Seir are given as tribe-princes of the Horites, who are afterwards mentioned as Alluphim (Gen 36:29, Gen 36:30), also their sons, as well as two daughters, Timna (Gen 36:22) and Aholibamah (Gen 36:25), who obtained notoriety from the face that two of the headquarters of Edomitish tribe-princes bore their names (Gen 36:40 and Gen 36:41). Timna was probably the same as the concubine of Eliphaz (Gen 36:12); but Aholibamah was not the wife of Esau (cf. Gen 36:2). - There are a few instances in which the names in this list differ from those in the Chronicles. But they are differences which either consist of variation in form, or have arisen from mistakes in copying.
(Note: Knobel also undertakes to explain these names geographically, and to point them out in tribes and places of Arabia, assuming, quite arbitrarily and in opposition to the text, that the names refer to tribes, not to persons, although an incident is related of Zibeon's son, which proves at once that the list relates to persons and not to tribes; and expecting his readers to believe that not only are the descendants of these troglodytes, who were exterminated before the time of Moses, still to be found, but even their names may be traced in certain Bedouin tribes, though more than 3000 years have passed away! The utter groundlessness of such explanations, which rest upon nothing more than similarity of names, may be seen in the association of Shobal with Syria Sobal (Judith 3:1), the name used by the Crusaders for Arabia tertia, i.e., the southernmost district below the Dead Sea, which was conquered by them. For notwithstanding the resemblance of the name Shobal to Sobal, no one could seriously think of connecting Syria Sobal with the Horite prince Shobal, unless he was altogether ignorant of the apocryphal origin of the former name, which first of all arose from the Greek or Latin version of the Old Testament, and in fact from a misunderstanding of Psa 60:2, where, instead צובה ארם, Aram Zobah, we find in the lxx Συριά Σοβάλ, and in the Vulg. Syria et Sobal.)
Of Anah, the son of Zibeon, it is related (Gen 36:24), that as he fed the asses of his father in the desert, he "found היּמם" - not "he invented mules," as the Talmud, Luther, etc., render it, for mules are פּרדים, and מצא does not mean to invent; but he discovered aquae calidae (Vulg.), either the hot sulphur spring of Calirrhoe in the Wady Zerka Maein (vid., Gen 10:19), or those in the Wady el Ahsa to the S.E. of the Dead Sea, or those in the Wady Hamad between Kerek and the Dead Sea.
(Note: It is possible that there may be something significant in the fact that it was "as he was feeding his father's asses," and that the asses may have contributed to the discovery; just as the whirlpool of Karlsbad is said to have been discovered through a hound of Charles IV, which pursued a stag into a hot spring, and attracted the huntsmen to the spot by its howling.)