Genesis28:6–9

Mahalath named again — Bashemath in the Edomite genealogy verbal / quotation — confirmed

The bride taken here resurfaces in Esau's family register, where the same woman — daughter of Ishmael, sister of Nebaioth — is called Bashemath. The link rests on the rare name Nebaioth (H5032, only five occurrences) together with Ishmael (H3458) and the kinship terms sister (H269) and daughter (H1323), confirming this is the identical marriage, and exposing the Mahalath/Bashemath naming crux.

Genesis 36:3

basis: shared rare lexeme H5032 Nᵉbâyôwth (freq 5) anchoring the link, with H3458 Yishmâʻêʼl, H269 ʼâchôwth, H1323 bath (Verifier-computed)

Nebaioth, Ishmael's firstborn verbal / quotation — confirmed

Esau identifies his bride as "the sister of Nebaioth." Nebaioth is named as Ishmael's firstborn in the genealogy of Genesis 25:13, the basis for the commentators' insistence (Ellicott, Poole) that Mahalath was a full-line Ishmaelite of the first rank. The shared rare name Nebaioth (H5032) plus Ishmael (H3458) records the verbal connection.

Genesis 25:13

basis: shared rare lexeme H5032 Nᵉbâyôwth (freq 5) with H3458 Yishmâʻêʼl (Verifier-computed)

The name Mahalath recurs verbal / quotation — confirmed

The very rare personal name Mahalath (H4258) appears only twice in the Hebrew Bible — here, and as a wife of Rehoboam in 2 Chronicles 11:18. The link is purely onomastic (a distinct woman of the same name centuries later), not a shared figure; it is recorded as a verbal lexeme match on the basis of the rare name, with the take/wife/daughter formula incidental.

2 Chronicles 11:18

basis: shared rare lexeme H4258 Machălath (freq 2 — only these two verses); supporting H1323 bath, H802 ʼishshâh, H3947 lâqach are common (Verifier-computed)

The blessing and the sending — the immediate context structural / thematic — confirmed

Verse 6 explicitly reports what Genesis 28:1–5 narrated: Isaac blessing Jacob and sending him to Paddan-aram to take a wife, with the charge against Canaanite marriage. The link is structural — the same scene retold from Esau's vantage. The shared words are the proper names of the episode (Esau, Isaac, Jacob, Aram) plus the place-name Paddan (H6307); we tier this structural rather than verbal because the connection is the shared narrative, not a quoted clause — even Paddan, though uncommon (11 occurrences), functions here as a recurring geographical marker of this one journey-cycle, not as a distinctive verbal echo.

Genesis 28:5 · Genesis 28:1

basis: shared narrative frame: H6215 ʻÊsâv, H3327 Yitschâq, H3290 Yaʻăqôb, H758 ʼĂrâm (common names) + H6307 Paddân (freq 11, a place-marker of the same journey, not a quotation) — downgraded from the Verifier's auto 'verbal' (Verifier-computed)

Esau's Hittite wives — the unaddressed root structural / thematic — confirmed

The "daughters of Canaan" that grieved Isaac (verse 8) and the "wives he already had" (verse 9) point back to Genesis 26:34–35, where Esau took Judith and Basemath the Hittites, "a grief of mind unto Isaac and to Rebekah." The thread is thematic — the offense Esau's new marriage fails to undo — sharing the motif and the wives (H802) rather than a rare lexeme.

Genesis 26:34

basis: shared motif of Esau's Canaanite/Hittite wives grieving Isaac; common lexeme H802 ʼishshâh (not rare)

Esau the profane man who found no repentance ancient/widely-held

Hebrews 12:16–17 names Esau explicitly as the warning: "that there be no fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." This unit shows the seeking — Esau's strained efforts to recover his father's favor by a more acceptable marriage — and its emptiness. The blessing belongs to the line of promise, and Christ is that promised Seed (Galatians 3:16); Esau's exclusion from the blessing is, typologically, exclusion from the inheritance fulfilled in Christ. This is a cross-Testament link (Greek NT to Hebrew narrative); the Verifier finds no shared original-language lexeme (expected — Strong's numbers cannot bridge the testaments), so the connection rests on the figural reading and the NT author's own explicit naming of Esau, not on a verbal match. The typological force is the NT's, not novel to this tool.

Hebrews 12:16-17 · Genesis 28:9

Two sons, two lines — the chosen Seed and the rejected ancient/widely-held

The contrast of Jacob and Esau in this passage — one heard and went in obedience toward the line of promise, the other saw and went on his own terms outside it — is taken up by Paul as the pattern of election: "Jacob have I loved, but Esau have I hated" (Romans 9:13, citing Malachi 1:2–3). The branch separated from the family of promise (Keil & Delitzsch's reading of Ishmael) and the branch cut off (Esau/Edom) together set in relief the single line preserved to bring forth the Christ. The link is typological and structural — election and the narrowing of the promised line — and being cross-Testament cannot rest on shared lexemes.

Romans 9:13 · Malachi 1:2-3