Text -- Genesis 10:1-7 (NET)

The Table of Nations

10:1 This is the account of Noah’s sons Shem, Ham, and Japheth. Sons were born to them after the flood. 10:2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 10:3 The sons of Gomer were Askenaz, Riphath, and Togarmah. 10:4 The sons of Javan were Elishah, Tarshish, the Kittim, and the Dodanim. 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations. 10:6 The sons of Ham were Cush, Mizraim, Put, and Canaan. 10:7 The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah were Sheba and Dedan.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 10:2

Moses begins with Japhet's family, either because he was the eldest, or because that lay remotest from Israel, and had least concern with them, at that time when Moses wrote; and therefore he mentions that race very briefly; hastening to give account of the posterity of Ham, who were Israel's enemies, and of Shem, who were Israel's ancestors: for it is the church that the scripture designed to be the history of, and of the nations of the world only as they were some way or other interested in the affairs of Israel.

Wesley: Gen 10:5

The posterity of Japheth were allotted to the isles of the Gentiles, which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest. All places beyond the sea, from Judea, are called isles, Jer 25:22, and this directs us to understand that promise, Isa 42:4, the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.

JFB: Gen 10:1

The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Gen 10:21), the true rendering of that passage.

JFB: Gen 10:1

The narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."

JFB: Gen 10:5

A phrase by which the Hebrews described all countries which were accessible by sea (Isa 11:11; Isa 20:6; Jer 25:22). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.

JFB: Gen 10:6

Emigrated southward, and their settlements were: Cush in Arabia, Canaan in the country known by his name, and Mizraim in Egypt, Upper and Lower. It is generally thought that his father accompanied him and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham" [Psa 105:23, Psa 105:27; Psa 106:22].

Clarke: Gen 10:1

Now these are the generations - It is extremely difficult to say what particular nations and people sprang from the three grand divisions of the family of Noah, because the names of many of those ancient people have become changed in the vast lapse of time from the deluge to the Christian era; yet some are so very distinctly marked that they can be easily ascertained, while a few still retain their original names

Moses does not always give the name of the first settler in a country, but rather that of the people from whom the country afterwards derived its name. Thus Mizraim is the dual of Mezer, and could never be the name of an individual. The like may be said of Kittim, Dodanim, Ludim, Ananim, Lehabim, Naphtuhim, Pathrusim, Casluhim, Philistim, and Caphtorim, which are all plurals, and evidently not the names of individuals, but of families or tribes. See Gen 10:4, Gen 10:6, Gen 10:13, Gen 10:14

In the posterity of Canaan we find whole nations reckoned in the genealogy, instead of the individuals from whom they sprang; thus the Jebusite, Amorite, Girgasite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite, Gen 10:16-18, were evidently whole nations or tribes which inhabited the promised land, and were called Canaanites from Canaan, the son of Ham, who settled there. Moses also, in this genealogy, seems to have introduced even the name of some places that were remarkable in the sacred history, instead of the original settlers. Such as Hazarmaveth, Gen 10:26; and probably Ophir and Havilah, Gen 10:29. But this is not infrequent in the sacred writings, as may be seen 1Ch 2:51, where Salma is called the father of Bethlehem, which certainly never was the name of a man, but of a place sufficiently celebrated in the sacred history; and in 1Ch 4:14, where Joab is called the father of the valley of Charashim, which no person could ever suppose was intended to designate an individual, but the society of craftsmen or artificers who lived there

Eusebius and others state (from what authority we know not) that Noah was commanded of God to make a will and bequeath the whole of the earth to his three sons and their descendants in the following manner: - To Shem, all the East; to Ham, all Africa; to Japheth, the Continent of Europe with its isles, and the northern parts of Asia. See the notes at the end of the preceding chapter, Gen 9:29 (note).

Clarke: Gen 10:2

The sons of Japheth - Japheth is supposed to be the same with the Japetus of the Greeks, from whom, in an extremely remote antiquity, that people were supposed to have derived their origin

Clarke: Gen 10:2

Gomer - Supposed by some to have peopled Galatia; so Josephus, who says that the Galatians were anciently named Gomerites. From him the Cimmerians or Cimbrians are supposed to have derived their origin

Bochart has no doubt that the Phrygians sprang from this person, and some of our principal commentators are of the same opinion

Clarke: Gen 10:2

Magog - Supposed by many to be the father of the Scythians and Tartars, or Tatars, as the word should be written; and in great Tartary many names are still found which bear such a striking resemblance to the Gog and Magog of the Scriptures, as to leave little doubt of their identity

Clarke: Gen 10:2

Madai - Generally supposed to be the progenitor of the Medes; but Joseph Mede makes it probable that he was rather the founder of a people in Macedonia called Maedi, and that Macedonia was formerly called Emathia, a name formed from Ei, an island, and Madai, because he and his descendants inhabited the maritime coast on the borders of the Ionian Sea. On this subject nothing certain can be advanced

Clarke: Gen 10:2

Javan - It is almost universally agreed that from him sprang the Ionians, of Asia Minor; but this name seems to have been anciently given to the Macedonians, Achaians, and Baeotians

Clarke: Gen 10:2

Tubal - Some think be was the father of the Iberians, and that a part at least of Spain was peopled by him and his descendants; and that Meshech, who is generally in Scripture joined with him, was the founder of the Cappadocians, from whom proceeded the Muscovites

Clarke: Gen 10:2

Tiras - From this person, according to general consent, the Thracians derived their origin.

Clarke: Gen 10:3

Ashkenaz - Probably gave his name to Sacagena, a very excellent province of Armenia. Pliny mentions a people called Ascanitici, who dwelt about the Tanais and the Palus Maeotis; and some suppose that from Ashkenaz the Euxine Sea derived its name, but others suppose that from him the Germans derived their origin

Clarke: Gen 10:3

Riphath - Or Diphath, the founder of the Paphlagonians, which were anciently called Riphataei

Clarke: Gen 10:3

Togarmah - The Sauromates, or inhabitants of Turcomania. See the reasons in Calmet.

Clarke: Gen 10:4

Elishah - As Javan peopled a considerable part of Greece, it is in that region that we must seek for the settlements of his descendants; Elishah probably was the first who settled at Elis, in Peloponnesus

Clarke: Gen 10:4

Tarshish - He first inhabited Cilicia, whose capital anciently was the city of Tarsus, where the Apostle Paul was born

Clarke: Gen 10:4

Kittim - We have already seen that this name was rather the name of a people than of an individual: some think by Kittim Cyprus is meant: others, the isle of Chios; and others, the Romans; and others, the Macedonians

Clarke: Gen 10:4

Dodanim - Or Rodanim, for the ד and ר may be easily mistaken for each other, because of their great similarity. Some suppose that this family settled at Dodona in Epirus; others at the isle of Rhodes; others, at the Rhone, in France, the ancient name of which was Rhodanus, from the Scripture Rodanim.

Clarke: Gen 10:5

Isles of the Gentiles - Europe, of which this is allowed to be a general epithet. Calmet supposes that it comprehends all those countries to which the Hebrews were obliged to go by sea, such as Spain, Gaul, Italy, Greece, and Asia Minor

Clarke: Gen 10:5

Every one after his tongue - This refers to the time posterior to the confusion of tongues and dispersion from Babel.

Clarke: Gen 10:6

Cush - Who peopled the Arabic nome near the Red Sea in Lower Egypt. Some think the Ethiopians descended from him

Clarke: Gen 10:6

Mizraim - This family certainly peopled Egypt; and both in the East and in the West, Egypt is called Mezr and Mezraim

Clarke: Gen 10:6

Phut - Who first peopled an Egyptian nome or district, bordering on Libya

Clarke: Gen 10:6

Canaan - He who first peopled the land so called, known also by the name of the Promised Land.

Clarke: Gen 10:7

Seba - The founder of the Sabaeans. There seem to be three different people of this name mentioned in this chapter, and a fourth in Gen 25:3

Clarke: Gen 10:7

Havilah - Supposed by some to mean the inhabitants of the country included within that branch of the river Pison which ran out of the Euphrates into the bay of Persia, and bounded Arabia Felix on the east

Clarke: Gen 10:7

Sabtah - Supposed by some to have first peopled an isle or peninsula called Saphta, in the Persian Gulf

Clarke: Gen 10:7

Raamah - Or Ragmah, for the word is pronounced both ways, because of the ע ain , which some make a vowel, and some a consonant. Ptolemy mentions a city called Regma near the Persian Gulf; it probably received its name from the person in the text

Clarke: Gen 10:7

Sabtechah - From the river called Samidochus, in Caramanla; Bochart conjectures that the person in the text fixed his residence in that part

Clarke: Gen 10:7

Sheba - Supposed to have had his residence beyond the Euphrates, in the environs of Charran, Eden, etc

Clarke: Gen 10:7

Dedan - Supposed to have peopled a part of Arabia, on the confines of Idumea.

Calvin: Gen 10:1

1.These are the generations. If any one pleases more accurately to examine the genealogies related by Moses in this and the following chapter, I do not condemn his industry. ³⁰⁶ And some interpreters have not unsuccessfully applied their diligence and study to this point. Let them enjoy, as far as I am concerned the reward of their labors. It shall, however, suffice for me briefly to allude to those things which I deem more useful to be noticed, and for the sake of which I suppose these genealogies to have been written by Moses. First, in these bare names we have still some fragment of the history of the world; and the next chapter will show how many years intervened between the date of the deluge and the time when God made his covenant with Abraham. This second commencement of mankind is especially worthy to be known; and detestable is the ingratitude of those, who, when they had heard, from their fathers and grandfathers of the wonderful restoration of the world in so short a time, yet voluntarily became forgetful of the grace and the salvation of God. Even the memory of the deluge was by the greater part entirely lost. Very few cared by what means or for what end they had been preserved. Many ages afterwards, seeing that the wicked forgetfulness of men had rendered them callous to the judgment and mercy of God, the door was opened to the lies of Satan by whose artifice it came to pass, that heathen poets scattered abroad futile and even noxious fables, by which the truth respecting God’s works was adulterated. The goodness of God, therefore, wonderfully triumphed over the wickedness of men, in having granted a prolongation of life to beings so ungrateful, brutal, and barbarous. Now, to captious men, (who yet do not think it absurd to refuse to acknowledge a Creator of the world,) such a sudden increase of mankind seems incredible, and therefore they ridicule it as fabulous. I grant, indeed, that if we choose to estimate what Moses relates by our own reason, it may be regarded as a fable; but they act very perversely who do not attend to the design of the Holy Spirit. For what else, I ask, did the Spirit intend, than that the offspring of three men should be increased, not by natural means, or in a common manner, but by the unwonted exercise of the power of God, for the purpose of replenishing the earth far and wide? They who regard this miracle of God as fabulous on account of its magnitude, should much less believe that Noah and his sons, with their wives, breathed in the waters, and that animals lived nearly a whole year without sun and air. This then, is a gigantic madness, ³⁰⁷ to hold up to ridicule what is said respecting the restoration of the human race: for there the admirable power of God is displayed. How much better would it be, in the history of these events, — which Noah saw with his own eyes, and not without great admiration, — to behold God, to admire his power, to celebrate his goodness, and to acknowledge his hand, not less filled with mysteries in restoring, than in creating the world? We must, however, observe, that in the three catalogues which Moses furnishes, ³⁰⁸ all the heads of the families are not enumerated; but those only, among the grandsons of Noah, are recorded, who were the princes of nations. For as any one excelled among his brethren, in talent, valor, industry, or other endowments, he obtained for himself a name and power, so that others, resting under his shadow, freely conceded to him the priority. Therefore, among the sons of Japheth, of Ham, and of Shem, Moses enumerates those only who had been celebrated, and by whose names the people were called. Moreover, although no certain cause appears why Moses begins at Japheth, and descends in the second place to Ham, yet it is probable that the first place is given to the sons of Japheth, because they, having wandered over many regions, and having even crossed the sea, had receded farther from their country: and since these nations were less known to the Jews, therefore he alludes to them briefly. He assigns the second place to the sons of Ham, the knowledge of whom, on account of their vicinity, was more familiar to the Jews. But since he had determined to weave the history of the Church in one continuous narrative, he postpones the progeny of Shem, from which the church flowed, to the last place. Wherefore, the order in which they are mentioned is not that of dignity; since Moses puts those first, whom he wished slightly to pass over, as obscure. Besides, we must observe, that the children of this world are exalted for a time, so that the whole earth seems as if it were made for their benefit, but their glory being transient vanishes away; while the Church, in an ignoble and despised condition, as if creeping on the ground, is yet divinely preserved, until at length, in his own time, God shall lift up her head. I have already declared that I leave to others the scrupulous investigation of the names here mentioned. The reason of certain of them is manifest from the Scripture, such as Cush, Mizraim, Madai, Canaan, and the like: in respect to some others there are probable conjectures; in others, the obscurity is too great to allow of any certain conclusion; and those figments which interpreters adduce are, in part, very much distorted and forced; in part, vapid, and without any fair pretext. Undoubtedly it seems to be the part of a frivolous curiosity to seek for certain and distinct nations in each of these names. ³⁰⁹ When Moses says, that the islands of the Gentiles were divided by the sons of Japheth, we understand that the regions beyond the sea were parted among them. For Greece and Italy, and other continental lands, — as well as Rhodes and Cyprus, — are called islands by the Hebrews, because the sea interposed. Whence we infer that we are sprung from those nations.

Defender: Gen 10:1

This is the third toledoth of the book of Genesis (previously noted at Gen 2:4; Gen 5:1; Gen 6:9), presumably marking the signatures of Shem, Ham and Japheth after completing their narrative of the Flood and the immediate post-Flood years. Shem then took over the task (Gen 11:10) and his family records, now known as the Table of Nations, constitute (according to premier archaeologist William P. Albright) an astonishingly accurate document.

Defender: Gen 10:1

This marks the end of the first - and only authentic - account of the great Flood, written down by the only eye-witnesses who could record it accurately, the men who experienced it and survived to tell about it. As their descendants scattered over the earth, especially after their dispersion from Babel (Gen 11:9), they carried the story with them. However, with the changes in language and the passage of time, the story assumed different forms in the different cultures, though always still recognizable as coming from the same source. One of the earliest of the more than 300 of these "Flood legends" is the one found in Babylon itself, the famous Gilgamesh Epic."

Defender: Gen 10:2

The "sons of Japheth," allowing for the gradual modifications in the form of their names over the millennia, can be recognized as the progenitors of the Indo-European peoples. Japheth himself is called "Iapetos" in the legends of the Greeks, and Iyapeti is the reputed ancestor of the Aryans. Gomer is identified by Herodotus with Cimmeria, a name now surviving as the Crimea. His descendants moved westward, with the name possibly further preserved in Germany and Cambria (Wales).

Defender: Gen 10:2

Magog can mean "the place of Gog," possibly now Georgia in the former U.S.S.R.

Defender: Gen 10:2

Madai is the ancestor of the Medes.

Defender: Gen 10:2

Javan is identified with "Ionia," and is often translated as "Greece" in the Old Testament.

Defender: Gen 10:2

Tubal is a name probably preserved in the modern Tobolsk and the ancient Tibareni. He is associated with Magog and Meshech in Eze 38:2 and other passages, all probably ancestral to modern Russia.

Defender: Gen 10:2

Meshech is preserved in the names Muskovi and Moscow.

Defender: Gen 10:2

Tiras gave rise to the Thracians, and possibly to the Etruscans."

Defender: Gen 10:3

Ashkenaz has long been associated with the German Jews, known still as the Ashkenazi. The name is also possibly preserved in the names Scandia and Saxon, as well as a region of Armenia once known as Sakasene.

Defender: Gen 10:3

Josephus associates Riphath with the Paphlagonians. There is a possibility that the name Carpathia, and even Europe, come from Riphath.

Defender: Gen 10:3

Togarmah is probably the ancestor of the Armenians. The Jewish Targums say that Germany was derived from Togarmah. The name may also have a connection with Turkey and Turkestan."

Defender: Gen 10:4

Elishah is preserved today as Hellas (Hellenists, Hellespont), another name for Greece. The Iliad mentions them as the "Eilesians."

Defender: Gen 10:4

Tarshish is a name frequently mentioned in the Old Testament as a sea-faring people. Apparently the name somehow became later associated with the Phoenicians and their cities of Carthage (North Africa) and Tartessos (Spain), even though these were Canaanites. Perhaps the first settlers of these cities were Japhethites, later conquered and expanded by Phoenicians.

Defender: Gen 10:4

Kittim is another name of Cyprus. The name "Ma-Kittim" (land of Kittim) is possibly preserved as Macedonia.

Defender: Gen 10:4

Dodanim is the same as Rodanim (1Ch 1:7). The name is probably found today in the names Dardanelles and Rhodes."

Defender: Gen 10:5

The islands and coastlands to which these first Europeans migrated were "divided ... everyone after his tongue." This notation indicates that the author of Genesis 10 (probably Shem) wrote it after the dispersion at Babel."

Defender: Gen 10:6

Cush, the same as "Kish," is usually translated in the Old Testament as "Ethiopia," a land identified in the Tell El Amarna tablets as "Kashi." Some of the Cushites evidently stayed in Arabia while others sailed across the Red Sea into Ethiopia.

Defender: Gen 10:6

Mizraim is the customary name for Egypt in the Bible, which is also called "the land of Ham" (Psa 105:23; etc.). It is barely possible that Mizraim is the same as Menes, Egypt's first king.

Defender: Gen 10:6

According to Josephus, Phut is the same as Libya in the Bible.

Defender: Gen 10:6

Canaan, Ham's youngest son, is obviously the progenitor of the Canaanites."

Defender: Gen 10:7

The five first-named sons of Cush apparently all settled in Arabia, although Seba later migrated into the Sudan, giving his name to the Sabeans (Isa 45:14).

Defender: Gen 10:7

Sheba and Dedan were evidently well known Arabians in the days of Abraham, since two of his grandsons through Keturah were named after them (Gen 25:3)."

TSK: Gen 10:1

are the : Gen 2:4, Gen 5:1, Gen 6:9; Mat 1:1

and unto : Gen 9:1, Gen 9:7, Gen 9:19

TSK: Gen 10:2

Gen 10:21; 1Ch 1:5-7; Isa 66:19; Eze 27:7, Eze 27:12-14, Eze 27:19, Eze 38:2, Eze 38:6, Eze 38:15, Eze 39:1; Rev 20:8

TSK: Gen 10:4

am 1666, bc 2338

Kittim : Num 24:24; Isa 23:1, Isa 23:12; Dan 11:30, Chittim

Dodanim : or, Rodanim

TSK: Gen 10:5

am 1757, bc 2247

isles : Gen 10:25; Psa 72:10; Isa 24:15, Isa 40:15, Isa 41:5, Isa 42:4, Isa 42:10, Isa 49:1, Isa 51:5, Isa 59:18; Isa 60:9; Jer 2:10, Jer 25:22; Zep 2:11

after his : Gen 10:20, Gen 11:1-9

TSK: Gen 10:6

am 1676, bc 2228

And the : Gen 9:22; 1Ch 1:8-16, 1Ch 4:40; Psa 78:51, Psa 105:23, Psa 105:27, Psa 106:22

Ham : Ham signifies burnt or black; and this name was peculiarly significant of the regions allotted to his family. To the Cushites, or descendants of Cush, were allotted the hot southern regions of Asia, along the shores of the Persian Gulf, Susiana or Chusistan, etc.; to the sons of Canaan, Palestine and Syria; to the sons of Mizraim, Egypt and Libya, in Africa.

Cush : Isa 11:11

Phut : Jer 46:9 *marg. Eze 27:10

TSK: Gen 10:7

Seba : Psa 72:10

Havilah : Gen 2:11

Sheba : 1Ki 10:1; Eze 27:22

Dedan : Isa 21:13; Eze 27:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 10:1-5

- Section VIII - The Nations

- Japheth

2. גמר gomer , "Gomer, completion; related: complete;" Κιμμέριοι Kimmerioi . מגוג māgôg , "Magog, Caucasian, Skyth." מדי māday , "Madai, middle: Mede." יון yāvān , "Javan"; Ἰάων Iaōn ; "Sanskrit, Javana; Old Persian, Juna." תבל tubāl , "Tubal"; Τιβαρηνοὶ Tibareenoi . משׁך meshek , "Meshek, drawing possession, valor"; Μόσχοι Moschoi , תירס tı̂yrās , "Tiras;" Θρᾷξ Thrax .

3. אשׁכנו 'ashk^e naz , "Ashkenaz," Ἀσκάνιος Askanios . ריפת rı̂ypat , "Riphath," ὄρη Ῥίπαια oree Ripaia , תגרמה togarmâh "Togarmah, Thorgom, ancestor of the Armenians."

4. אלישׁה 'elı̂yshâh , "Elishah;" Ἧλις Eelis , Ἑλλὰς Hellas , Αἰολεῖς Aioleis . תדשׁישׁ tarshı̂ysh , "Tarshish, breaking, fastness: Tartessus, Tarsus, Tyrseni." כתים kı̂tı̂ym , "Kittim, smiters; Citienses;" Κᾶρες Kares ; דדנים dodānı̂ym , "Dodanim, Dodona, Dardani."

5. אי 'ı̂y , "meadow, land reached by water, island; related: be marked off or bounded (by a water line)." גוי gôy , "nation; related: be born;" γεγάασι gegaasi .

The fifth document relates to the generations of the sons of Noah. It presents first a genealogy of the nations, and then an account of the distribution of mankind into nations, and their dispersion over the earth. This is the last section which treats historically of the whole human race. Only in incidental, didactic, or prophetic passages do we again meet with mankind as a whole in the Old Testament.

The present chapter signalizes a new step in the development of the human race. They pass from the one family to the seventy nations. This great process covers the space of time from Noah to Abraham. During this period the race was rapidly increasing under the covenant made with Noah. From Shem to Abraham were ten generations inclusive; and, therefore, if we suppose the same rate of increase after as we have supposed before, there would be about fifteen million inhabitants when Abraham was thirty years of age. If, however, we take eight as the average of a family, and suppose eleven generations after Shem at the one hundredth year of Abraham’ s life, we have about thirty million people on the earth. The average of the three sons of Noah is higher than this; for they had sixteen sons, and we may suppose as many daughters, making in all thirty-two, and, therefore, giving ten children to each household. The present chapter does not touch on the religious aspect of human affairs: it merely presents a table of the primary nations, from which all subsequent nationalities have been derived.

Gen 10:1-2

The sons of Japheth. - Japheth is placed first, because he was, most probably, the oldest brother Gen 9:24; Gen 10:21, and his descendants were the most numerous and most widely spread from the birthplace of mankind. The general description of their territory is "the isles of the nations."These were evidently maritime countries, or such as were reached by sea. These coastlands were pre-eminently, but not exclusively, the countries bordering on the north side of the Mediterranean and its connected waters. They are said to belong to the nations, because the national form of association was more early and fully developed among them than among the other branches of the race. There is, probably, a relic of Japheth in the, Ιαπετὸς Iapetos , Japetus of the Greeks, said to be the son of Uranus (heaven), and Gaea (earth), and father of Prometheus, and thus in some way connected with the origin or preservation of the human race.

Fourteen of the primitive nations spring from Japheth. Seven of these are of immediate descent.

(1) Gomer is mentioned again, in Ezekiel Eze 38:6, as the ally of Gog, by which the known existence of the nation at that period is indicated. Traces of this name are perhaps found in the Κιμμέριοι Kimmerioi , (Homer, Odyssey Eze 11:14; Herodotus Eze 1:15; Eze 4:12), who lay in the dark north, in the Krimea, the Kimbri who dwelt in north Germany, the Kymry, Cambri, and Cumbri who occupied Britain. These all belong to the race now called Keltic, the first wave of population that reached the Atlantic. Thus, the Γομαρεῖς Gomareis , of Josephus (Ant. 1:6.1) may even be identified with the Galatae. This nation seems to have lain to the north of the Euxine, and to have spread out along the southern coasts of the Baltic into France, Spain, and the British Isles.

(2) Magog is mentioned, by Ezekiel Eze 38:6, as the people of which Gog was the prince. It is introduced in the Apocalypse Rev 20:8, as a designation of the remote nations who had penetrated to the ends or corners of the earth. This indicates a continually progressing people, occupying the north of Europe and Asia, and crossing, it may be, over into America. They seem to have been settled north of the Caspian, and to have wandered north and east from that point. They are accordingly identified by Josephus (Ant. 1:6.1) with the Skyths, and include the Mongols among other Skythic tribes.

(3) Madai has given name to the Medes, who occupied the southern shore of the Caspian. From this region they penetrated southward to Hindostan.

(4) Javan is traced in the Ιάονες Iaones , Iones, who settled in the coasts of the Aegean, in Peloponnesus, Attica, and subsequently on the coast of Asia Minor, and accordingly denotes the Greeks in the language of the Old Testament Isa 66:19; Eze 27:13; Dan 8:21. The name Yunau is found in the cuneiform inscriptions of the times of Sargon, referring to a western people.

(5) Tubal and (6) Meshek are generally associated. (Eze 27:13; 38; 39) connects them, on the one hand, with Magog, and on the other, with Javan. Josephus (Ant. 1:6.1) finds Tubal in Iberia, and Meshek in Cappadocia, tracing the name in Mazaca. Their names are seemingly detected in the Tibareni and Moschi, and their seat was probably between the Euxine and the Caspian, whence they spread themselves northward and westward. The names of the rivers Tobal and Mosqua bear a strong resemblance to these patriarchal names.

(7) Tiras is referred by Josephus to Thrace. The name is perhaps discernible in the Tyras or Dniester. The seat of the nation was east of the Euxine, whence it spread to the north. Thus, we have the original starting-points of these seven nations about the Caspian, the Euxine, and the Aegean Seas.

Gen 10:3

Gomer has three sons, who are the founders of as many nations.

(8) Ashkenaz is supposed to have lain south of the Euxine, and to be traceable in its original name ἄξενος axenos , and in the Ascanius and Ascania of Bithynia, perhaps in Scandinavia. Part of the nation may have migrated to Germany, which is called Ashkenaz by the Jews, and where the word Sachsen (Saxon) occurs. It perhaps contains the root of the name Asia.

(9) Riphath seems to have travelled north, and left his name in the Rhipaean mountains. Josephus, however, places him in Paphlagonia, where the name Tobata occurs (Diphath) 1Ch 1:6.

(10) Togarmah is said to have been settled in Armenia. By a tradition in Moses Chorenensis, Haik, the ancestor of the Armenians, is the son of Thorgom, the son of Gomer. At all events, the Black Sea might convey colonies from Gomer to Asia Minor and Armenia.

Gen 10:4

Javan has four sons, who are the heads of nations.

(11) Elishah is noted by Ezekiel Eze 27:7 as a nation whose maritime country produced purple, which agrees with the coast of Laconia or the Corinthian Gulf. The name has been variously sought in Elis, Hellas, and Aeolis. The last is due to Josephus. It is possible that Elea or Velia, in the south of Italy, may contain some reference to the name.

(12) Tarshish is conjectured by Josephus to be the people of Cilicia; which, he affirms, was anciently called Tharsus, and the capital of which was Tarsus. But whether this be the primitive seat of Tarshish or not, it is almost certain that Spain retains the name, if not in Tarraco, at least in Tartessus.

(13) Kittim is discovered, by Josephus, in Cyprus, where we meet with the town of Citium Κίτιον Kition . He adds, however, that all the islands and the greater part of the seacoasts are called Χεδίμ Chedim by the Hebrews. We may therefore presume that the Kittim spread into northern Greece, where we have a Κίτιον Kition in Macedonia, and ultimately into Italy, which is designated as "the isles of Kittim"Num 24:24; Isa 23:1; Jer 2:10; Eze 27:6; Dan 11:30.

(14) Dodanim leaves a trace, perhaps, in Dodona, an ancient site of the Hellenes in Epirus, and perhaps in Dardania, a district of Illyricum.

Gen 10:5

Thus, we have discovered the ancient seats of Japheth, Iapetos - , around the Caspian, the Euxine, the Aegean, and the north of the Mediterranean. From these coastlands they seem to have spread over Europe, northern, western, and southern Asia, and, both by Behring’ s Straits and the Atlantic, they at length poured into America. So true is it that Japheth was enlarged, and that by them were "the isles of the nations divided."

In their nations. - We here note the characteristics of a nation. First. It is descended from one head. Others may be occasionally grafted on the original stock by intermarriage. But there is a vital union subsisting between all the members and the head, in consequence of which the name of the head is applied to the whole body of the nation. In the case of Kittim and Dodanim we seem to have the national name thrown back upon the patriarchs, who may have themselves been called Keth and Dodan. Similar instances occur in the subsequent parts of the genealogy. Second. A nation has a country or "land"which it calls its own. In the necessary migrations of ancient tribes, the new territories appropriated by the tribe, or any part of it, were naturally called by the old name, or some name belonging to the old country. This is well illustrated by the name of Gomer, which seems to reappear in the Cimmerii, the Cimbri, the Cymri, the Cambri, and the Cumbri. Third. A nation has its own "tongue."This constitutes at once its unity in itself and its separation from others. Many of the nations in the table may have spoken cognate tongues, or even originally the same tongue. Thus, the Kenaanite, Phoenician, and Punic nations had the same stock of languages with the Shemites. But it is a uniform law, that one nation has only one speech within itself. Fourth. A nation is composed of many "families,"clans, or tribes. These branch off from the nation in the same manner as it did from the parent stock of the race.

Barnes: Gen 10:6-20

- XXXII. Ham

6. מצרים mı̂tsrayı̂m , "Mitsraim." מצר mētser , "straitness, limit, pressure." מצור mātsôr , "distress, siege, mound, bulwark; Egypt." מצרים mı̂tsrayı̂m , "perhaps double Egypt, lower and upper." פוּט pûṭ , "Put, troubled."

7. סבא s^e bā' , "Seba, drinking (man, Ethiopian)." סבתה sabtâh , "Sabtah." רעמה ra‛mâh , "Ra‘ mah, shaking, trembling." סבתכא sabt^e kā' , "Sabtekha." שׁבא shēbā' , "Sheba, captive?" דדן d^e dān , "Dedan, going slowly?"

8. נמרד nı̂mrod , "Nimrod, strong, rebel."

10. בבל bābel , "Babel; related: pour, mingle, confound." ארך 'erek , "Erek, length." אכד 'akad , "Akkad, fortress." כלנה kalneh , "Kalneh." שׁנער shı̂n‛ār , "Shin‘ ar."

11. נינוה nı̂yn^e vēh , "Nineveh, dwelling?" עיר רחבח r^e chobot 'ı̂yr , "Rechoboth ‘ ir, streets of a city." כלח kelach , "Kelach, completion, end, age."

12. רסן resen , "Resen, bridle, bit."

13. לוּדים lûdı̂ym , "Ludim, born?" ענמים ‛ǎnāmı̂ym , "‘ Anamim, possession, sheep. להבים lı̂hābı̂ym , "Lehabim, fiery, flaming?" נפתהים naptuchı̂ym , "Naphtuchim, opening."

14. פתרסים patrusı̂ym , "Pathrusim." כסלחים kasluchı̂ym , "Kasluchim." פלשׁתים p^e lı̂shtı̂ym , "Pelishtim", Αλλόφυλοι Allophuloi , "related: break, scatter; Aethiopic "migrate." כפתרים kaptorı̂ym , "Kaphtorim; related: crown, capital."

15. צידון tsı̂ydon , "Tsidon, hunting." צת chēt , "Cheth, breaking, affrighting."

16. יבוּסי y^e bûsı̂y , "Jebusi; related: tread." אמרי 'emorı̂y , "Emori; related: Say, be high." גגשׁי gı̂rgāshı̂y , "Girgashi; related: clay, clod."

17. צוּי chı̂vı̂y , "Chivvi; related: live." ערקי ‛arqı̂y , "‘ Arqi; related: gnaw, sting." סיני sı̂ynı̂y , "Sini; related: mud, clay."

18. ארודי 'arvādı̂y , "Arvadi; related: roam, ramble." צמרי ; ts^e mārı̂y , "Tsemari; noun: wool; verb: cover." חמתי chāmātı̂y , "Chamathi; noun: fastness; verb: guard."

19. גרר gerār , "Gerar; related: draw, saw, abide." עזה 'azâh , ‘ Azzah, strong." סדם s^e dom , "Sodom; related: shut, stop." עמרה 'amorâh , "‘ Amorah; noun: sheaf; verb: bind." אדמה 'admâh , "Admah; adjective: red; noun: soil." צבים tseboyı̂m , "Tseboim, gazelles; verb: go forth, shine." לשׁע lesha‛ , "Lesha; verb: pierce, cleave."

Gen 10:6

And the sons of Ham. - Ham the youngest of the three brothers Gen 9:24, is placed here because he agrees with Japheth in becoming estranged from the true God, and because the last place as the more important is reserved for Shem. As the name of Japheth is preserved in the Ιαπετος Iapetos of the Greeks, so Chain is supposed to appear in Chemi of the Coptic, χημία cheemia of Plutarch, Chine of the Rosetta Stone, an old name of Egypt. This country is also called the land of Ham in Scripture Psa 78:51; Psa 105:23, Psa 105:27; Psa 106:22. But this term was of more comprehensive import, as we find some ancient inhabitants of a region in the south of Judah, said to have come from Ham 1Ch 4:40. Thirty primitive nations sprang from Ham. Of these, only four were immediate descendants.

(15) Kush has left traces of his name perhaps in the Caucasus, the Caspian, and the Cossaei of Khusistan. There is an allusion in Amos (Amo 9:7) to his migration to the land south of Egypt which bears his name. This name is preserved in Gheez, the name of the ancient language of the people, and some say even in Habesh. It is possible, that some of the Kushites went toward India. To Ethiopia, however, the name generally refers in Scripture. The Ethiopians were called by Homer (Odyssey I. 23), ἔσχατοι ἀνδρῶν eschatoi andrōn , "remotest of men."

(16) Mizraim is the ordinary name for Egypt in the Hebrew scriptures. The singular form, Mazor, is found in later books 2Ki 19:24; Isa 19:6; Isa 37:25.

(17) Put has with one consent been placed beyond Egypt, in the north of the continent of Africa. He is mentioned along with Lubim as the helper of Nineveh (Nab. Isa 3:9), and with Kush, as forming part of the army of Neko Jer 46:9. His descendants penetrated far westward. A river bearing the name of Phutes has been mentioned in Mauretania, and an inland country is designated by the name of Futa. The name may be preserved also in Buto, the capital of lower Egypt, on the Sebennytic mouth of the Nile.

(18) Kenaan settled in the country called after his name. There are some grounds for believing that this land was previously inhabited by Shemites, as the land was Shemitic. If so, the Kenaanites came in as intruders, and followed the language of their predecessors. But of this hereafter.

Gen 10:7

Kush had five sons and two grandsons, who were reckoned among the founders of nations.

(19) Seba is associated with Kush Isa 43:3; Isa 45:14. Josephus (Ant. I. 6, 2; II. 10, 2) places him in Meroe, a country almost insulated by the Nile and its branches, the Astapus (Blue Nile) and Astaboras (Atbarah).

(20) Havilah occurs as the name of a country in the antediluvian times. The present Havilah may refer to a tribe in Africa, called Avalitae, lying south of Bab-el-mandeb, which corresponds very well with the situation of Kush and Seba. This nation, however, may also have a representative in the Χαυλοταῖοι Chaulotaioi of Strabo (xvi. 728), situated on the Persian Gulf, where some other Kushites were to be found. The fragments of this nation may have separated by migration, and left its name in both localities.

(21) Sabtah, Josephus finds in the Astaborans of Ethiopia, others in Sabota, a town in southwest Arabia.

(22) Ramah is traced in Rhegma on the southeast of Arabia.

(23) Sabteka is the third name, beginning with the same syllable. Such names are frequent from the Persian Gulf to the coast of Africa. Some find this place on the coast of Abyssinia, others in Samydake on the east side of the Persian Gulf. From Ramah are two tribes descended.

(24) Sheba, and (25) Dedan, lying in the south of Arabia or on the Persian Gulf. Daden, an island in the gulf, now Barhein, may represent the latter.

Gen 10:8-12

In this episode Gen 10:8-12, the author turns aside from the table of nations to notice the origin of the first great empires that were established on the earth. "And Kush begat Nimrod."The author had before enumerated the sons of Kush, who were heads of nations. Here he singles out one of his sons or descendants, who became the first potentate of whom we have any record. He notices his qualities for rising to this position among men. "He began to be a mighty one in the land. He was mighty in hunting, before the Lord."Hunting is a comprehensive term, indicating the taking of any species of animal, whether of the air, the sea, or the land. Nimrod’ s distinction in this respect was so great as to become proverbial. The expression, "before the Lord,"intimates, not merely that the Lord was cognizant of his proceedings, for he knoweth all things, but that Nimrod himself made no secret his designs, pursued them with a bold front and a high hand, and at the same time was aware of the name and will of Yahweh. This defiant air gives a new character to his hunting, which seems to have extended even to man, as the term is sometimes so applied (1Sa 24:12 (1Sa 24:11), Jer 16:16). His name, which literally means "we shall rebel,"is in keeping with the practice of an arbitrary and violent control over men’ s persons and property.

Gen 10:10

The beginning or first seat and the extent of his kingdom among men are then described. It consists of four towns - Babel and Erek and Akkad and Kalneh, in the land of Shinar. The number four is characteristic of Nimrod’ s kingdom. It is the mark of the four quarters of the earth, of universality in point of extent, and therefore of ambition. The site of Babel (Babylon) has been discovered in certain ruins near Hillah, chiefly on the opposite or eastern bank of the Euphrates, where there is a square mound called Babil by the natives. Erek has been traced also on the east bank of the Euphrates, about one hundred miles southeast of Babil, or half way between the city and the confluence of the rivers. It is the Orchoe of the Greeks, and the ruins now bear the name of Urka, or Warka. This name appears as Huruk on the cuneiform inscriptions of the place. Akkad, in the Septuagint. Archad, Col. Taylor finds in Akkerkoof, north of Babel, and about nine miles west of the Tigris, where it approaches the Euphrates. Here there is a hill or mound of ruins called Tel Nimrud. Rawlinson finds the name Akkad frequent in the inscriptions, and mentions Kingi Akkad as part of the kingdom of Urukh, but without identifying the site. Kalneh, Kalno, Isa 10:9; Kanneh, Eze 27:23, is regarded by Jerome, and the Targum of Jonathan, as the same with Ktesiphon on the Tigris, in the district of Chalonitis. Its ruins are near Takti Kesra. Rawlinson identifies it with Niffer, but without assigning satisfactory grounds. The sites of these towns fix that of Shinar, which is evidently the lower part of Mesopotamia, or, more precisely, the country west of the Tigris, and south of Is, or Hit, on the Euphrates, and Samara on the Tigris. It is otherwise called Babylonia and Chaldaea.

Gen 10:11, Gen 10:12

Out of that land came he forth to Asshur. - This may be otherwise rendered, "out of that land came forth Asshur."The probabilities in favor of the former translations are the following: First. The discourse relates to Nimrod. Second. The words admit of it. Third. The word Asshur has occurred hitherto only as the name of a country. Fourth. Asshur, the person, was considerably older than Nimrod, and had probably given name to Asshur before Nimrod’ s projects began. Fifth. Asshur would have been as great a man as Nimrod, if he had founded Nineveh and its contiguous towns; which does not appear from the text. Sixth. "The beginning of his kingdom"implies the addition to it contained in these verses. Seventh. And the phrases "in the land of Shinar, out of that land,"and the need of some definite locality for the second four cities, are in favor of the former rendering.

Asshur was a country intersected by the Tigris. It included the part of Mesopotamia north of Shinar, and the region between the Tigris and Mount Zagros. Its extension westward is undefined by any natural boundary, and seems to have varied at different times. Nineveh was a well-known city of antiquity, situated opposite Mosul on the Tigris. The country in which it was placed is called by Strabo Aturia, a variation seemingly of Asshur. It’ s remains are now marked by the names Nebbi-yunus and Koyunjik. Rehoboth-ir, the city broadway or market, has not been identified. Kelah is said to be now marked by the ruin called Nimrud. This lies on the left bank of the Tigris, near its confluence with the greater Zab, Its name seems to be preserved in the Calachene of Strabo. It was about twenty miles south of Nineveh. It is possible, however, so far as we can conjecture from conflicting authorities, that Kelah may be Kileh Sherghat, about fifty miles south of Mosul, on the right bank of the Tigris. Resen is placed by the text, between Nineveh and Kelah, and is therefore probably represented by Selamiyeh, a village about half way between Koyunjik and Nimrud. If Kelah, however, be Kileh Sherghat, Resen will coincide with Nimrud. "That is the great city."

This refers most readily to Resen, and will suit very well if it be Nimrud, which was evidently extensive. It may, however, refer to Nineveh. This completion of Nimrod’ s kingdom, we see, contains also four cities. The Babylonian and Assyrian monarchies were akin in origin, and allied in their history and in their fall. They were too near each other to be independent, and their mutual jealousies at length brought about the ruin of the northern capital. A Kushite, and therefore a Hamite, founded this first world-monarchy or tyranny. Another Hamite power arose simultaneously in Egypt. A branch of the Kushites seem to have gone eastward, and spread over India. But another branch spread through the South of Arabia, and, crossing into Africa, came into contact, sometimes into alliance, and sometimes into collision with the Egyptian monarchy. The eastern empire is noticed particularly, because it intruded into Shemitic ground, and aimed continually at extending its sway over the nations descended from Shem.

Gen 10:13-14

Mizraim has seven sons, from whom are derived eight nations.

(26) the Ludim are probably mentioned in Isa 66:19, in connection with Tarshish and Put; in Jer 46:9, in connection with Kush and Put; and in Eze 27:10; Eze 30:5, in connection with Put. In all these instances the name is in the singular, but in our text in the plural, expressly denoting the nation of which Lud was the progenitor. The Ludim were distinguished for the use of the bow. They were, doubtless, an African tribe, related to the Egyptians, and well known to the prophets, though their country cannot now be pointed out. Josephus intimates that they were destroyed, as well as other tribes descended from Mizraim, in the Ethiopic war of the time of Moses; but they still existed in the times of Ezekiel. Movers finds them in the Lewatah, a tribe of Berbers. Others place them in Mauretania. Pliny mentions a river Laud in Tingitana.

(27) the Anamim are not elsewhere mentioned.

(28) the Lehabim are generally identified with the Lubim 2Ch 12:3; 2Ch 16:8; Dan 2:43; Nah 3:9, who are introduced in connection with the Kushim. They are probably the Libyans, who lay to the west of Egypt, and, extending from the Mediterranean indefinitely to the south, came into contact with the Kushites of Abyssinia.

(29) the Naphtuhim Bochart places in Nephthys, near Pelusium on the Lake Sirbonis. Others find a trace of them in Napata, a town of Meroe. This agrees with the indications of Josephus and the Targum of Jonathan.

(30) the Pathrusim have their place in Pathros, a name of upper Egypt or the Thebais. It is arranged by Isaiah Isa 2:11 between Egypt and Kush.

(31) the Kasluhim are supposed by some to be represented by the Colchians, whom Herodotus (ii. 104) traces to Egypt. It is possible the Colchians may have been a colony from them. But their original seat must have been somewhere on the coast of the Red Sea.

(32) Philistim, who came from (31). The Philistines dwelt on the coast of the Mediterranean, from the border of Egypt to Joppa. They had five principal cities, - Gaza, Ashdod, Ashkelon, Gath, and Ekron. They gave the name פלשׁת p^e leshet , Pelesheth, to the whole of Kenaan, from which is derived the Greek name Παλαιστὶνη Palaistinee "Palaestina."They are stated by the text to be a colony or offshoot of the Kasluhim.

(33) Kaphtorim. From Jer 47:4, it appears that Kaphtor was a coastland. From Amo 9:7, we learn that the Philistines came from this land. Hence, we conclude that the Kaphtorim dwelt on the coast of the Red Sea, adjacent to the Kasluchim, and left their name, perhaps, in Koptos and Αἴγυπτος Aiguptos . Cappadocia, Crete, and Cyprus only slightly resemble the name, and have no other recommendation. The Kasluhim may have been their southern neighbors, and thus the Philistines may have occupied a part of Kaphtor, before their settlement on the coast of the Great Sea, within the borders of Kenaan, where they would, of course, be another tribe ( ἀλλόφυλοι allophuloi ). This account of these descendants of Mizraim agrees best with the hint of Josephus, that many of them bordered on the Ethiopians; and perished, or perhaps were forced to migrate, in the Ethiopic or other wars (i. 6, 3). Thus, it appears that the descendants of Mizraim were settled in Africa, with the exception of the Philistines, who migrated into the country to which they gave their name.

Gen 10:15-19

From Kenaan are descended eleven nations:

(34) Zidon is styled his first-born. The name is retained in the well-known town on the coast of Phoenicia, which is accordingly of the highest antiquity among the cities of that region. The Sidonians were reckoned co-extensive with the Phoenicians, and are mentioned by Homer (Iliad 23:743; Odyssey 4:618).

(35) Heth. This tribe dwelt about Hebron and in the mountains around, and perhaps still further north in the districts extending toward the Euphrates Gen 23:3; Num 13:29; Jos 1:4. Esau took wives from the Hittites Gen 26:34-35, and some part of the nation existed even after the captivity Ezr 9:1.

(36) the Jebusite has his chief seat in and around Jerusalem, which was called Jebus, from his chief; and the citadel of which was wrested from him only in the time of David 2Sa 5:7.

(37) the Amorite was one of the most important and extensive tribes of Kenaan. Five kings of this nation dwelt in the mountains afterward occupied by Judah Gen 14:7, Gen 14:13; Num 13:29; Jos 10:5, and two on the east of the Jordon, in Heshbon and Bashan, north of Moab Num 21:13; Deu 4:47. The eastern Amorites were conquered under Moses, the western under Joshua. A remnant of them were made bondsmen by Solomon 1Ki 9:20. They survived the captivity Ezr 9:1.

(38) the Girgashite seems to have lain on the west of the Jordan, and the name may be preserved in the reading Γεργεσηνῶν Gergesēnōn , of Mat 8:28. The town of the Gergesenes is supposed to have been at the southeast of the lake of Gennesaret Gen 15:21; Deu 7:1; Jos 24:11.

(39) the Hivite was found at Shalem, Gibeon, and also at the foot of Hermon and Antilibanus Gen 34:2; Jos 9:7; Jos 11:3; Jdg 3:3. The former were also classed under the Amorites Gen 48:22; 2Sa 21:2. With the exception of four cities of the Gibeonites, they were conquered by Joshua Jos 9:17; Jos 11:3, Jos 11:19.

(40) the Arkite probably dwelt near a town called Arke or Caesarea Libani, lying some miles north of Tripolis, at the foot of Lebanon. Its ruins are still extant at Tel Arka.

(41) the Sinite is supposed to have dwelt in Sinna, a town mentioned by Strabo, called Sine by Jerome, and Syn in the fifteenth century (Strab. xvi. 2, 18; Hieron. Quaest. in Gen., Breitenbach, Travels, p. 47), not far from Arke.

(42) the Arvadite dwelt in Arvad, Aradus, now Ruad, a Phoenician town on an island of the same name.

(43) the Zemarite has been traced in the town Σίμυρα Simura , the ruins of which were found by Shaw at the western foot of Lebanon, under the name of Sumra.

(44) the Hamathite was the inhabitant of Hamath, called Hamath Rabbah (the great), by the Greeks Epiphaneia, and at present Hamah. It is situated on the Orontes, and held an important place in the history of Israel. The land of Hamath was of great extent, including the town of Riblab 2Ki 25:21 and reaching even to Antioch. The entrance of Hamath חמת בוא bô' chamāt , the northern part of the valley between Lebanon and Antilibanus, formed the utmost boundary of Palestine to the north Num 13:21; Jos 13:5; 1Ki 8:65. Its king was in alliance with David 2Sa 8:10.

And afterward were the families of the Kenaanites spread abroad. - After the confusion of tongues were these nations formed; and after the formation of these Kenaanic tribes occurred the dispersion spoken of in the text. We do not know what was the original seat of the Kenaanites; or whether the dispersion here mentioned was violent or not. Its primary result, however, seems to have been their settlement in the country of which the boundaries are next described. It is not improbable that this land was allotted to a portion of the Shemites, and occupied by them when the Kenaanites entered and established themselves among them Gen 40:15. The Kenaanites probably had the same grasping tendency which displayed itself in Nimrod, their kinsman; and therefore seized upon the country with a high hand, and called it after their name. Their expulsion, on the conquest of the land by the Israelites, and their commercial activity, led to a still further dispersion; as colonies were sent out by them to the distant shores of the Mediterranean, to Asia Minor, Greece, Africa, Spain, and even the British Isles. But it can scarcely be supposed that reference is here made to these subsequent events in their history.

Gen 10:19

The border of Kenaan, as here described, extends along the coast from Zidon in the direction of (as thou goest unto) Gerar, which lay between Kadesh and Shur Gen 20:1, and has its name preserved in the Wady el-Jerur, which is nearly in a line connecting Ain el-Weibeh and Suez. It turns at Azzah (Gaza), and passes to the cities of the plain, of which the later history is so memorable. Its terminating point is Lesha, which is generally supposed to be Callirrhoe, to the northeast of the Dead Sea, so called from the hot springs which form a stream flowing into the lake. It is possible, however, that Lesha is only another variation of Laish and Leshem, a city belonging to the Sidonians, and situated near the sources of the Jordan. Thus, we have the western, southern, and eastern border briefly given in this verse. It is manifest, however, that they did not confine themselves to these limits, but "afterward spread abroad"into the adjacent regions. The Hittite went to the northeast; the Amorite crossed the Jordan, and occupied a great part of Peraea; the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the Hamathite stretched far north of the boundary.

Gen 10:20

The list of the Hamites is summed up Gen 10:20 in the usual form. It appears that Ham occupied Africa and a certain portion of Asia along the eastern coast of the Mediterranean, in the south of Arabia, about the lower valley of the Frat and Diljah, and perhaps along the south of Asia. In extent of territory, Japheth ultimately far exceeded, as he occupied most of Asia and almost all of Europe and the New World. Ham is next to him, as he inherited Africa and a portion of Asia. Some of his descendants have also been forcibly transplanted to the New Hemisphere. But in point of political contact with Shem, Japheth, in early times, sinks comparatively into the shade, and Ham assumes the prominent place. Babylon, Kush, Egypt, and Kenaan are the powers which come into contact with Shem, in that central line of human history which is traced in the Bible. Hence, it is that in the table of nations special attention is directed to Kush, Nimrod, Mizraim, and to the tribes and borders of Kenaan.

Poole: Gen 10:2

Japheth’ s portion was at first Asia the Less, and afterwards by degrees all Europe, and the northern parts of Asia. This is he so much celebrated among the Greeks by the name of Japetus.

Gomer’ s posterity are reckoned among the northern people, Eze 38:6 , and were seated in the northern parts of the Lesser Asia, and afterwards about Thracia; and from him were called Gomari, and by an easy change Cimbri, or Cimmerii.

Magog was the father of the Scythians, as may be gathered from Eze 38:2,3,15 39:3,6 .

The posterity of

Madai wheresoever they were first placed, in Macedonia or elsewhere, afterward were fixed in Media, and were called Medes, and in the Hebrew by the name of their father Madai, as appears from 2Ki 17:6 Isa 13:17 Jer 25:25 51:11 Dan 5:28 6:8 .

From

Javan came the Grecians, who are called by themselves Iaones, or Iones, and in the Hebrew Jevanim, and their country Greece, Javan. See Isa 66:19 Eze 27:13,19 Da 8:21 10:20 .

Of

Tubal came the Iberi, anciently called Thobeli, a people of Asia, near the Euxine Sea. See Eze 27:3 32:26 38:2,3 .

Meshech was father of the Moschi, i.e. the Muscovites, or rather, as others think, the Cappadocians, who were anciently called Meschini, and Moschi, and their chief city Maraca.

And

Tiras was father of the Thracians; amongst whom is a river and haven called Athyras, and who worshipped their god Mars under the name of Thuras.

Poole: Gen 10:3

Ashkenaz whose seed possessed Pontus and Bithynia, and the neighbouring parts, from whom they took the names of the lake and haven called Ascanius, and the sea called Axenus, or Euxinus.

Riphath is called Diphath, 1Ch 1:6 ; the letters Daleth and Resh being oft interchanged, as we shall see in other instances. His posterity dwelled in or near Pontus and Bithynia, where Mela and Pliny and Solinus place the Riphaei, or Riphaces, and the Paphlagonians, who were anciently called Piphataei.

Togarmah whose posterity are joined with Gomer’ s; see Eze 27:14 38:6 ; and were, as some think, the Phrygians and Galatians, and of them the Gauls and Germans; or, as others, the Armenians, and of them the Turks.

Poole: Gen 10:4

Elishah the father of the Grecians properly so called, who have preserved his name and remembrance in the cities Elis and Elissus, in a tract of ground called Elias, and in the Elysian fields. And from these came the

Poole: Gen 10:5

The isles of the Gentiles not isles properly so called; for why should they, having their choice, forsake the continent for islands, and thereby cut off themselves from their brethren? And where had they ships to transport them? But the word isles here and elsewhere signifies all those countries that had the sea between them and Judea, as it doth Isa 11:10,11 40:15 Jer 2:10 25:22 Eze 27:3 Zep 2:11 . And isles are here put for the inhabitants, as the words earth and land are commonly used. This division of the world among them being a work of great weight, was doubtless managed with great care and consultation, and the advice of their heads and governors, and above all by the wise and special providence of God, which at this time did particularly determine the bounds of their several habitations, as it is recorded Act 17:26 .

Every one after his tongue i.e. according to their several languages, into which they were divided at Babel. By which it appears that this division, though mentioned before, was not executed till after the confusion of languages at Babel.

After their families Here observe the wise and gracious providence of God mixed with this judgment, that God distributed the languages according to the difference of families and nations, that each several nation, and all the families or branches of that nation, should have one and the same language; whereby both union and love were preserved among themselves, and the several nations were distinguished one from another, which was very fit and necessary for many reasons as that the church of God, which was confined to the Hebrew nation, might neither be mixed with nor infected by the idolatrous nations; and that it might be evident to the world, that the Messias was born of the seed of Abraham according to God’ s promise, &c.

Poole: Gen 10:6

The posterity of

Ham were disposed into the parts south from Babel, both in Asia and Africa. See 1Ch 4:40 Psa 105:27 .

Cush was father both of the Ethiopians and the Arabians; who, as it seems, sent forth a colony from themselves more eastward, even near to India. See Gen 2:13 2Ki 19:9 Job 28:19 Jer 13:23 46:9 .

Mizraim was father of the Egyptians, who are generally known in Scripture by that name.

Of

Phut sprung the Libyans, among whom is the river Put, and the Moors. See Jer 46:9 Eze 27:10 30:5 Nah 3:9 .

Canaan was the cursed parent of that accursed race of the Canaanites, well known in Scripture, Gen 10:15 .

Poole: Gen 10:7

Seba or, Saba, or Sheba, whose seed were the Sabeans in Arabia the Desert; see Psa 72:10 Isa 43:3 ; and, as some think, the Abyssines in Africa.

Havilah the father of the inhabitants of the land of Havilah, mentioned Gen 2:11 ; a land in the most eastern part of Arabia, this being opposed to Shur, a desert near Egypt, as the two remotest bounds of Arabia, Gen 25:18 1Sa 15:7 .

Sabtah was father of those people who were seated in the lower part of Arabia the Happy, near the Persian Gulf, who also sent forth a colony into Persia. For in those parts we meet with the Sabateni in Josephus, the Stabaei and Messabathi in Ptolemy and Pliny.

Raamah from whom descended another people dwelling in the same Arabia. See Eze 27:22 .

Sabtechah the father of another people adjoining to them.

Sheba was father either of that people which inhabited Ethiopia, who were known by that name; see 1Ki 10:1,4 Eze 27:22 Mat 12:42 Act 8:27 ; or rather of another people in Arabia. So the several sons of Cush are conveniently seated one near another. And those Ethiopians in Africa might be a colony either of these, or rather of the posterity of the former Seba.

Dedan of whose posterity see Eze 27:15 38:13 .

Haydock: Gen 10:2

Japheth. From his being placed first, some conclude that he was the eldest; and perhaps the famed Japetus of the Greeks is the same person. (Du Hamel) ---

Sem comes last, though elder than Cham, that the history of the true Church may be more connected. Though it would be a work of great labour to discover what nations sprung from the people here mentioned, yet some are sufficiently obvious; and the learned Bochart has given very plausible applications of the different names to the respective nations, in his Phaleg. or sacred Geography. Gomer is supposed to be the father of the Cimbri in Germany, from whom the French and English also probably sprung. (Haydock) ---

Magog, father of the Scythians, &c. (Ezechiel. xxvi.) Madai of the Medes, Javan of the Ionians in Greece, Thubal of the Iberians and Spaniards, Mosoch of the Muscovites, Thiras of the Thracians.

Haydock: Gen 10:3

Ascenez father of the Germans, Thogorma father of the Turks. (Menochius)

Haydock: Gen 10:5

The islands. So the Hebrews called all the remote countries, to which they went by ships to Judea, as Greece, Italy, Spain, &c., (Challoner) whether they were surrounded with water or not. (Jeremias xxv. 22.) (Menochius)

Gill: Gen 10:1

Now these are the generations of the sons of Noah,.... The genealogy of them, and which is of great use to show the original of the several nations of the world, from whence they sprung, and by whom they were founded; and to confute the pretended antiquity of some nations, as the Egyptians, Chaldeans, Chinese, and others; and to point out the particular people, which were to be the seat of the church of God for many ages, and from whom the Messiah was to spring; which seems to be the principal view of the history of Moses, and of this genealogy, with which should be compared 1Ch 1:1 Shem, Ham, and Japheth; see Gen 5:32.

and unto them were sons born after the flood; for they had none born to them either before the flood or in it; they were married before the flood, for their wives went into the ark with them; but it does not appear they had any children before, though they then were near an hundred years old; and if they had, they were not in the ark, and therefore must perish with the rest, which is not likely: Shem's son Arphaxad was born two years after the flood, Gen 11:10 when the rest were born, either his or his brethren's, is not said; however they were all born after the flood; though some pretend that Canaan was born in the ark ^y, during the flood, for which there is no authority; yea, it is confuted in this chapter, where Canaan stands among the sons of Ham, born to him after the flood.

Gill: Gen 10:2

The sons of Japheth,.... Who though mentioned last, the genealogy begins with him, by a figure which rhetoricians call a "chiasm". The posterity of Japheth are those whom Hesiod ^z often calls ιαπετιονιδης, "Iapetionides", and him ιαπετος, "Iapetus". According to Josephus ^a, the sons of Japheth inhabited the earth, beginning from the mountains Taurus and Amanus, and then went on in Asia unto the river Tanais, and in Europe unto Gadira. Seven of his sons are mentioned, and the first is Gomer; from whom, according to the same writer ^b, came the Gomareans or Gomerites, in his time called by the Greeks Galatians, that is, the Gauls of Asia minor, who inhabited Phrygia; both Gomer and Phrygia signifying the same, as Bochart ^c observes, and the country looking as if it was torrified or burnt; and Pliny ^d makes mention of a town in Phrygia, called Cimmeris; and the Cimmerians and Cimbri are derived by some from this Gomer, whom Herodotus ^e makes mention of as in Asia and Scythia, and speaks of a country called Cimmerius, and of the Cimmerian Bosphorus; and these seem to be the Gauls before mentioned, under a different name; and it is to be observed, that the Welsh, who sprung from the Gauls, call themselves to this day Cumero, or Cymro and Cumeri. It is plain from Eze 38:6 that Gomer and his people lay to the north of Judea, and the posterity of Japheth went first into the northern parts of Asia, and then spread themselves into Europe: six more of his sons follow, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras; the first of these, Magog, was the father of a northern people which bore his name, see Eze 38:2 and according to Josephus ^f, who is generally followed, are the same that were called Scythians; from Madai came the Medes, often spoken of in Scripture, along with the Persians; so Josephus ^g says, from him came the nation of Madaeans, whom the Greeks call Medes; and very frequently in Scripture the Medes go by the name of Madai, their original ancestor; see Dan 5:28 but Mr. Mede ^h is of opinion, that Macedonia was the seat of this Madai, which was formerly called Aemathia; that is, as he gives the etymology of it, αια, "Madai", the country of Madai; but the former sense is generally received. Javan is by all agreed to be the father of the Grecians; hence Alexander, king of Grecia, is in Dan 8:21 called king of Javan; and one part of Greece bore the name of Ionia; and the sea that washed it is called the Ionian sea. And his posterity are ιαονες, "Iaonians", in Homer ⁱ and Aristophanes ^k; and the scholiast of the latter says, that the Barbarians call all Greeks Iaonians. The next son of Japheth is Tubal or Thobel, as Josephus calls him, who says ^l the Thobelians in his time were called Iberians, a people in Asia, that dwelt near the Euxine sea; and in Albania was a place called Thabilaca, as may be seen in Ptolemy ^m, and another called Thilbis, from whom might spring the Iberians in Europe, now called Spaniards; but Bochart ⁿ thinks that the Tibarenes are the descendants of Tubal, a people that dwelt between the Trapezuntii and Armenia the less; and he wonders that this never was thought of by any; but in that he is mistaken, for our countryman Mr. Broughton ^o makes the Tibarenes to spring from Tubal; and Epiphanius ^p many hundreds of years before him. Meshech, his next son, is mentioned along with Tubal in Eze 27:13 from him came the Mosocheni, as Josephus ^q, who in his time were called Cappadocians, with whom there was a city then named Mazaca, since Caesarea ^r; and these seem to be the same that Pliny ^s calls Moscheni, who inhabited the mountains Moschici, which were at the north east of Cappadocia. Some derive the Muscovites from them, which is not improbable: the last of Japheth's sons is Tiras or Thiras, which Jarchi interprets very wrongly by Paras, or Persia; much better the Targums of Jonathan and Jerusalem, and so a Jewish chronologer ^t, by Thracia; for the descendants of Thiras, as Josephus ^u observes, the Greeks call Thracians; and in Thrace was a river called Atyras ^w, which has in it a trace of this man's name; and Odrysus, whom the Thracians worshipped, is the same with Tiras, which god sometimes goes by the name of Thuras; and is one of the names of Mars, the god of the Thracians.

Gill: Gen 10:3

And the sons of Gomer,.... Who was the first of the sons of Japheth, three of whose sons are mentioned, and they are as follow:

Ashkenaz, and Riphath, and Togarmah; the first of these seated himself in the lesser Asia, in Pontus and Bithynia, where were some traces of his name in the river Ascanius, and in the Ascanian lake or bay; and also in the lesser Phrygia or Troas, where was a city called Ascania, and where were the Ascanian isles ^x, and the Euxine Pontus, or Axeine ^y, as it was first called, which is the sea that separates Asia and Europe, and is no other than a corruption of the sea of Ashkenaz. It seems to have been near Armenia, by its being mentioned along with Minni or Armenia, in Jer 51:27. Germany is by the Jews commonly called Ashkenaz; perhaps some of the posterity of Ashkenaz in Asia might pass into Europe, and Germany might be a colony of them; so Mr. Broughton ^z observes of the sons of Gomer, that they first took their seat in Asia, and then came north and west into Muscovy and Germany. The next son of Gomer was Riphath. Josephus ^a says, that the Riphathaeans which came from him are the Paphlagonians, a people of Asia Minor, near Pontus, so that he settled near his brother Ashkenaz; perhaps his posterity are the Arimphaei of Pliny ^b, and the Riphaeans of Mela ^c, who inhabited near the Riphaean mountains, which might have their name from this son of Gomer, who in 1Ch 1:6 is called Diphath, the letters ר and ד being very similar. His third son is called Togarmah, who had his seat in the north of Judea, see Eze 38:6 his posterity are the Phrygians, according to Josephus ^d; but some place them in Galatia and Cappadocia; and Strabo ^e makes mention of a people called Trocmi, on the borders of Pontus and Cappadocia; and Cicero ^f of the Trogmi or Trogini, who may have their name from hence; for the Greek interpreters always call him Torgama or Thorgana. The Jews make the Turks to be the posterity of Togarmah. Elias Levita says ^g, there are some that say that Togarmah is the land of Turkey; and Benjamin of Tudela ^h calls a Turkish sultan king of the Togarmans, that is, the Turks; and among the ten families of Togarmah, which Josephus ben Gorion ⁱ speaks of, the Turks are one; and perhaps this notion may not be amiss, since the company of Togarmah is mentioned with Gog, or the Turk; see Gill on Eze 38:6. The Armenians pretend to be the descendants of Togarmah, who, with them, is the son of Tiras, the son of Gomer, by his son Haik, from whom they and their country, from all antiquity, have bore the name of Haik ^k.

Gill: Gen 10:4

And the sons of Javan,.... Another son of Japheth; four sons of Javan are mentioned, which gave names to countries, and are as follow:

Elishah, and Tarshish, Kittim, and Dodanim; the first of these, Elishah, gave name to the Elysaeans, now called Aeoles, as Josephus ^l says; hence the country Aeolia, and the Aeolic dialect, all from this name; and there are many traces of it in the several parts of Greece. Hellas, a large country in it, has its name from him; so the Targums of Jonathan and Jerusalem interpret Elishah by Allas. Elis in Peloponnesus, Eleusis in Attica, the river Elissus, or Ilissus, and the Elysian fields, are so called from him. Tarshish, second son of Javan, gave name to Tarsus, by which Cilicia was formerly called, as Josephus says ^m, of which the city named Tarsus was the metropolis, the birth place of the Apostle Paul, Act 22:3. Hence the Mediterranean sea is called Tarshish, because the Cicilians were masters of it; and Tartessus in Spain might be a colony from them, as Broughton observes; and so Eusebius says, from the Tarsinns are the Iberians, or Spaniards; and which Bochart ⁿ approves of, and confirms by various evidences; and Hillerus, ^o makes Tarshish to be the author of the Celtae, that is, of the Spanish, French, and German nations. The third son of Javan is Kittim, whom Josephus ^p places in the island of Cyprus, a city there being called Citium, from whence was Zeno the Citian: but rather the people that sprung from him are those whom Homer ^q calls Cetii; and are placed by Strabo ^r to the west of Cilicia, in the western parts of which are two provinces, mentioned by Ptolemy ^s, the one called Cetis, the other Citis: likewise this Kittim seems to be the father both of the Macedonians and the Latines; for Alexander the great is said to come from Cittim, and Perseus king of Macedon is called king of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)and Macedonia is sometimes called Macetia, as it is in Gellius ^t, which has something of the name of Cittim or Cetim in it; and also the Latines or Romans seem to spring from hence, who may be thought to be meant by Cittim in Num 24:24 Dan 11:30 and Eusebius says the Citians are a people from whom came the Sabines, who also are Romans; and in Latium was a city called Cetia, as says Halicarnassensis ^u; and Bochart ^w has shown, that Latium and Cethem signify the same, and both have their names from words that signify to hide; "latium a latendo", and "celhem", from כ־תאם, "to hide", see Jer 2:22 in which sense the word is frequently used in the Arabic language; and Cittim in the Jerusalem Targum is here called Italy. The last son of Javan mentioned is Dodanim; he is omitted by Josephus: his country is by the Targum of Jonathan called Dordania; and by the Jerusalem Targum Dodonia; and he and his posterity are placed by Mr. Mede in part of Peloponnessus and Epirus, in which was the city of Dodona, where were the famous temple and oracle of Jupiter Dodonaeus, under which name this man was worshipped. In 1Ch 1:7 he is called Rodanim, and in the Samaritan version here; and the word is by the Septuagint translated Rodians; which have led some to think of the island of Rhodes as the seat, and the inhabitants of it as the posterity of this man; but Bochart ^x is of opinion, that they settled in the country now called France, gave the name to the river Rhodanus, and called the adjacent country Rhodanusia, and where formerly was a city of that name, much about the same tract where now stands Marseilles; but this seems too remote for a son of Javan.

Gill: Gen 10:5

By these were the isles of the Gentiles divided in their lands,.... That is, by those sons of Japheth before mentioned; and by "isles" are meant, not countries surrounded with water, for the isles in this sense would not have been sufficient for the posterity of Japheth; nor can it be thought they would leave the continent, where there was room enough for them, and go into islands; and besides must have found it difficult to get there, when shipping and navigation were little known: but it is usual with the Hebrews, of whom Moses, the writer of this history, was, to call all places beyond the Mediterranean sea, or whatsoever they went to by sea, or that were upon the sea coasts, islands, as Greece, Italy, &c. Moreover, the word sometimes signifies countries, as it does in Job 22:30 and so should be rendered here, as it is by some ^y, "the countries of the Gentiles"; so called, because in the times of Moses, and at the writing of this history, those countries were inhabited by Heathens and idolaters, strangers to the true religion: and this division was not made at random, and at the pleasure of a rude company of men, but in an orderly regular manner, with the consent, and by the advice and direction of the principal men of those times; and especially it was directed by the wise providence of the most High, who divided to the nations their inheritance, and set the bounds of the people, Deu 32:8.

everyone after his tongue, after their families, in their nations; this shows, that what is said concerning the division of countries to the sons of Japheth is by way of anticipation; and that, though thus related, was not done till after the confusion of languages, since the partition was made according to the different languages of men; those that were of the same language went and dwelt together, the several nations of them, and the several families in those nations; by which it appears that this was done by consultation, with great care and wisdom, ranging the people according to their tongues; of which nations were formed, and with them were taken the several families they consisted of.

Gill: Gen 10:6

And the sons of Ham,.... Next to the sons of Japheth, the sons of Ham are reckoned; these, Josephus ^z says, possessed the land from Syria, and the mountains of Amanus and Lebanon; laying hold on whatever was towards the sea, claiming to themselves the countries unto the ocean, whose names, some of them, are entirely lost, and others so greatly changed and deflected into other tongues, that they can scarcely be known, and few whose names are preserved entire; and the same observation will hold good of others. Four of the sons of Ham are mentioned:

Cush, and Mizraim, and Phut, and Canaan; the first of these, Cush, Josephus ^a says, has suffered no loss by time; for the Ethiopians, whose prince he was, are to this day by themselves, and all in Asia, called Chusaeans: but though this word Cush, as used in Scripture, is generally rendered by us Ethiopia, this must not be understood of Ethiopia in Africa, but in Arabia; and indeed is always to be understood of one part of Arabia, and which was near to the land of Judea; so Moses's wife is called an Ethiopian, when she was an Arabian, or of Midian, Num 12:1 and Chusan and Midian are mentioned together, Hab 3:7 see 2Ki_19:9, 2Ch_14:9 and Bochart ^b has shown, by various arguments, that the land of Cush was Arabia; and so the Targum of Jonathan interprets it here Arabia. There was a city called Cutha in Erac, a province in the country of Babylon ^c, where Nimrod the son of Cush settled, which probably was called so from his father's name. Here the eastern writers say ^d Abraham was born, and is the same place mentioned in 2Ki 17:24. The second son of Ham was Mizraim, the same with the Misor of Sanchoniatho ^e, and the Menes of Herodotus ^f, the first king of Egypt, and the builder of the city of Memphis in Egypt, called by the Turks to this day Mitzir ^g. Mitzraim is a name by which Egypt is frequently called in Scripture, and this man was the father of the Egyptians; and because Egypt was inhabited by a son of Ham, it is sometimes called the land of Ham, Psa 105:23. The word is of the dual number, and serves to express Egypt by, which was divided into two parts, lower and upper Egypt. Josephus says ^h, we call Egypt, Mestres, and all the Egyptians that inhabit it, Mestraeans; so the country is called by Cedrenus ⁱ, Mestre; and Kairo, a principal city in it, is to this day by the Arabians called Al-messer, as Dr. Shaw ^k relates. The third son of Ham is Phut; of whom Josephus ^l says, that he founded Libya, calling the inhabitants of it after his name, Phuteans; and observes, that there is a river in the country of the Moors of his name; and that many of the Greek historians, who make mention of this river, also make mention of a country adjacent to it, called Phute: mention is made of this river as in Mauritania, both by Pliny ^m and Ptolemy ⁿ and by the latter of a city called Putea: this Phut is the Apollo Pythius of the Heathens, as some think. The last son of Ham is Canaan, the father of the Canaanites, a people well known in Scripture. Concerning these sons of Ham, there is a famous fragment of Eupolemus preserved in Eusebius ^o; and is this;"the Babylonians say, that the first was Belus, called Cronus or Saturn (that is, Noah), and of him was begotten another Belus and Chanaan (it should be read Cham), and he (i.e. Ham) begat Chanaan, the father of the Phoenicians; and of him another son, Chus, was begotten, whom the Greeks call Asbolos, the father of the Ethiopians, and the brother of Mestraim, the father of the Egyptians.''

Gill: Gen 10:7

And the sons of Cush,.... The first born of Ham, who had five sons, next mentioned, besides Nimrod, spoken of afterwards by himself:

Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha; the first of these is Seba, the founder of the Sabaeans, according to Josephus ^p, a people seated in Arabia Deserta, which seem to be the Sabaeans brought from the wilderness, Eze 23:42 and very probably the same that plundered Job of his cattle, Job 1:14. The second son is Havilah, who, as Josephus ^q says, was the father of the Evilaeans, now called Getuli; but the posterity of Havilah seem to be the same whom Strabo ^r calls Chaulotaeans, and whom he speaks of along with the Nabataeans and Agraeans, a people near Arabia Felix; and by Pliny ^s they are called Chavelaeans, and whom he speaks of as Arabians, and places them to the east of the Arabian Scenites. The third son is Sabtah; from him, Josephus ^t says, came the Sabathenes, who, by the Greeks, are called Astabari; the posterity of this man seemed to have settled in some part of Arabia Felix, since Ptolemy ^u makes mention of Sabbatha as the metropolis of that country, called by Pliny ^w Sabotale, or rather Sabota, as it should be read; Ptolemy places another city in this country he calls Saphtha, which seems to have its name from this man. The fourth son is Raamah or Ragmas, as Josephus calls ^x him, from whom sprung the Ragmaeans he says; and most of the ancients call him Rhegmah, the letter ע being pronounced as a "G", as in Gaza and Gomorrah: his posterity were also seated in Arabia Felix, near the Persian Gulf, where Ptolemy ^y places the city Rhegama, or as it is in the Greek text, Regma. The fifth son is Sabtecha, whom some make to be the father of a people in the same country, Arabia Felix, near the Persian Gulf, called Sachalitae; but Dr. Wells ^z thinks, that the descendants of this man might be from him regularly enough styled at first by the Greeks, Sabtaceni, which name might be afterwards softened into Saraceni, by which name it is well known the people of the northern parts of Arabia, where he places the descendants of this man, were formerly denominated; though Bochart ^a carries them into Carmania in Persia, there being a short cut over the straits of the Persian Gulf, out of Arabia thither, where he finds a city called Samydace, and a river, Samydachus, which he thinks may come from Sabtecha, the letters "B" and "M" being frequently changed, as Berodach is called Merodach, and Abana, Amana, and so in other names.

And the sons of Raamah; Sheba, and Dedan; no account is given of any of the posterity of the other sons of Cush, only of this his fourth son Raamah, who is said to have two sons; the first is called Sheba, from whom came the Sabaeans, according to Josephus ^b; not the Sabaeans before mentioned in Arabia Deserta, but those in Arabia Felix, where Pomponius Mela ^c and Strabo ^d seat a people called Sabaeans, and whose country abounded with frankincense, myrrh, and cinnamon; the latter makes mention of a city of theirs called Mariaba, and seems to be the same that is now called Mareb, and formerly Saba ^e, very likely from this man. The other son, Dedan, is called by Josephus ^f Judadas, whom he makes to be founder of the Judadaeans, a nation of the western Ethiopians; but the posterity of this man most probably settled in Arabia, and yet are to be distinguished from the Dedanim in Isa 21:13 who were Arabians also, but descended from Dedan the son of Jokshan, a son of Abraham by Keturah, Gen 25:3 as well as from the inhabitants of Dedan in Edom, Jer 25:23 it is observed, that near the city Regma before mentioned, on the same coast eastward, was another city called Dedan; and to this day Daden, from which the neighbouring country also takes its name, as Bochart ^g has observed, from Barboza, an Italian writer, in his description of the kingdom of Ormus: so that we need not doubt, says Dr. Wells ^h, but that here was the settlement of Dedan the son of Raamah or Rhegma, and brother of Sheba.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 10:1

¹ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

² sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

³ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

NET Notes: Gen 10:2

¹ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

² sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

³ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

⁴ sn Madai was the ancestor of the Medes, who lived east of Assyria.

⁵ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

⁶ sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

⁷ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

⁸ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

NET Notes: Gen 10:3

¹ sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

² sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

³ sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

⁴ sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

NET Notes: Gen 10:4

¹ sn The descendants of Elishah populated Cyprus.

² sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

³ sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

⁴ tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

NET Notes: Gen 10:6

¹ sn The descendants of Cush settled in Nubia (Ethiopia).

² sn The descendants of Mizraim settled in Upper and Lower Egypt.

³ sn The descendants of Put settled in Libya.

⁴ sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

NET Notes: Gen 10:7

¹ sn The descendants of Seba settled in Upper Egypt along the Nile.

² sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

³ sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

⁴ sn The descendants of Raamah settled in southwest Arabia.

⁵ sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

⁶ sn Sheba became the name of a kingdom in southwest Arabia.

⁷ sn The name Dedan is associated with àUla in northern Arabia.

Geneva Bible: Gen 10:1

^{( a )} Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

^{( a )} These generations are here recited, partly to declare the marvellous increase, and also to set forth their great forgetfulness of God's grace towards their fathers.

Geneva Bible: Gen 10:2

The sons of Japheth; Gomer, and Magog, and ^{( b )} Madai, and Javan, and Tubal, and Meshech, and Tiras.

^{( b )} Of Madai and Javan came the Medes and Greeks.

Geneva Bible: Gen 10:5

By these were the ^{( c )} isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

^{( c )} So do the Jews call all countries which are separated from them by sea, as Greece, Italy etc, which were given to the children of Japheth, of whom came the Gentiles.

Geneva Bible: Gen 10:6

And the sons of Ham; ^{( d )} Cush, and Mizraim, and Phut, and Canaan.

^{( d )} Of Cush and Mizraim came the Ethiopians and Egyptians.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 10:1-32

1 The generations of Noah.

2 Japheth.

6 Ham.

8 Nimrod the first monarch, and the descendants of Canaan.

21 The sons of Shem.

MHCC: Gen 10:1-7

This chapter shows concerning the three sons of Noah, that of them was the whole earth overspread. No nation but that of the Jews can be sure from which of these seventy it has come. The lists of names of fathers and sons were preserved of the Jews alone, for the sake of the Messiah. Many learned men, however, have, with some probability, shown which of the nations of the earth descended from each of the sons of Noah To the posterity of Japheth were allotted the isles of the gentiles; probably, the island of Britain among the rest. All places beyond the sea from Judea are called isles, Jer 25:22. That promise, Isa 42:4, The isles shall wait for his law, speaks of the conversion of the gentiles to the faith of Christ.

Matthew Henry: Gen 10:1-5

Moses begins with Japheth's family, either because he was the eldest, or because his family lay remotest from Israel and had least concern with them at the time when Moses wrote, and therefore he mentions that race very briefly, hastening to give an account of the posterity of Ham, who were Israel's enemies and of Shem, who were Israel's ancestors; for it is the church that the scripture is designed to be the history of, and of the nations of the world only as they were some way or other related to Israel and interested in the affairs of Israel. Observe, 1. Notice is taken that the sons of Noah had sons born to them after the flood, to repair and rebuild the world of mankind which the flood had ruined. He that had killed now makes alive. 2. The posterity of Japheth were allotted to the isles of the Gentiles (Gen 10:5), which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest; all places beyond the sea from Judea are called isles (Jer 25:22), and this directs us to understand that promise (Isa 42:4), the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.

Matthew Henry: Gen 10:6-14

That which is observable and improvable in these verses is the account here given of Nimrod, Gen 10:8-10. He is here represented as a great man in his day: He began to be a mighty one in the earth, that is, whereas those that went before him were content to stand upon the same level with their neighbours, and though every man bore rule in his own house yet no man pretended any further, Nimrod's aspiring mind could not rest here; he was resolved to tower above his neighbours, not only to be eminent among them, but to lord it over them. The same spirit that actuated the giants before the flood (who became mighty men, and men of renown, Gen 6:4), now revived in him, so soon was that tremendous judgment which the pride and tyranny of those mighty men brought upon the world forgotten. Note, There are some in whom ambition and affectation of dominion seem to be bred in the bone; such there have been and will be, notwithstanding the wrath of God often revealed from heaven against them. Nothing on this side hell will humble and break the proud spirits of some men, in this like Lucifer, Isa 14:14, Isa 14:15. Now,

I. Nimrod was a great hunter; with this he began, and for this became famous to a proverb. Every great hunter is, in remembrance of him, called a Nimrod. 1. Some think he did good with his hunting, served his country by ridding it of the wild beasts which infested it, and so insinuated himself into the affections of his neighbours, and got to be their prince. Those that exercise authority either are, or at least would be called, benefactors, Luk 22:25. 2. Others think that under pretence of hunting he gathered men under his command, in pursuit of another game he had to play, which was to make himself master of the country and to bring them into subjection. He was a mighty hunter, that is, he was a violent invader of his neighbours' rights and properties, and a persecutor of innocent men, carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince, but before the Lord (that is, in God's account) he was but a mighty hunter. Note, Great conquerors are but great hunters. Alexander and Caesar would not make such a figure in scripture-history as they do in common history; the former is represented in prophecy but as a he-goat pushing, Dan 8:5. Nimrod was a mighty hunter against the Lord, so the Septuagint; that is, (1.) He set up idolatry, as Jeroboam did, for the confirming of his usurped dominion. That he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. Babel was the mother of harlots. Or, (2.) He carried on his oppression and violence in defiance of God himself, daring Heaven with his impieties, as if he and his huntsmen could out-brave the Almighty, and were a match for the Lord of hosts and all his armies. As if it were a small thing to weary men, he thinks to weary my God also, Isa 7:13.

II. Nimrod was a great ruler: The beginning of his kingdom was Babel, Gen 10:10. Some way or other, by arts or arms, he got into power, either being chosen to it or forcing his way to it; and so laid the foundations of a monarchy, which was afterwards a head of gold, and the terror of the mighty, and bade fair to be universal. It does not appear that he had any right to rule by birth; but either his fitness for government recommended him, as some think, to an election, or by power and policy he advanced gradually, and perhaps insensibly, into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. If Nimrod and his neighbours began, other nations soon learned to incorporate under one head for their common safety and welfare, which, however it began, proved so great a blessing to the world that things were reckoned to go ill indeed when there was no king in Israel.

III. Nimrod was a great builder. Probably he was architect in the building of Babel, and there he began his kingdom; but, when his project to rule all the sons of Noah was baffled by the confusion of tongues, out of that land he went forth into Assyria (so the margin reads it, Gen 10:11) and built Nineveh, etc., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition. 1. It is boundless. Much would have more, and still cries, Give, give. 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more. 3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride. 4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.

Keil-Delitzsch: Gen 10:1-5

Descendants of Japhet. - In Gen 10:1 the names of the three sons are introduced according to their relative ages, to give completeness and finish to the Tholedoth ; but in the genealogy itself Japhet is mentioned first and Shem last, according to the plan of the book of Genesis as already explained in the introduction. In Gen 10:2 seven sons of Japhet are given. The names, indeed, afterwards occur as those of tribes; but here undoubtedly they are intended to denote the tribe-fathers, and may without hesitation be so regarded. For even if in later times many nations received their names from the lands of which they took possession, this cannot be regarded as a universal rule, since unquestionably the natural rule in the derivation of the names would be for the tribe to be called after its ancestor, and for the countries to receive their names from their earliest inhabitants. Gomer is most probably the tribe of the Cimmerians , who dwelt, according to Herodotus , on the Maeotis, in the Taurian Chersonesus, and from whom are descended the Cumri or Cymry in Wales and Brittany, whose relation to the Germanic Cimbri is still in obscurity. Magog is connected by Josephus with the Scythians on the Sea of Asof and in the Caucasus; but Kiepert associates the name with Macija or Maka , and applies it to Scythian nomad tribes which forced themselves in between the Arian or Arianized Medes, Kurds, and Armenians. Madai are the Medes, called Mada on the arrow-headed inscriptions. Javan corresponds to the Greek Ἰάων , from whom the Ionians ( Ἰάονος ) are derived, the parent tribe of the Greeks (in Sanskrit Javana , old Persian Junâ ). Tubal and Meshech are undoubtedly the Tibareni and Moschi , the former of whom are placed by Herodotus upon the east of the Thermodon , the latter between the sources of the Phasis and Cyrus. Tiras: according to Josephus, the Thracians , whom Herodotus calls the most numerous tribe next to the Indian. As they are here placed by the side of Meshech, so we also find on the old Egyptian monuments Mashuash and Tuirash , and upon the Assyrian Tubal and Misek ( Rawlinson ).

Gen 10:3

Descendants of Gomer . Ashkenaz: according to the old Jewish explanation, the Germani; according to Knobel , the family of Asi , which is favoured by the German legend of Mannus , and his three sons, Iscus ( Ask , Ἀσκάνιος ), Ingus , and Hermino . Kiepert , however, and Bochart decide, on geographical grounds, in favour of the Ascanians in Northern Phrygia. Riphath: in Knobel's opinion the Celts, part of whom, according to Plutarch, crossed the ὄρη Ῥίπαια , Montes Rhipaei , towards the Northern Ocean to the furthest limits of Europe; but Josephus, whom Kiepert follows, supposed Ῥιβάθης to be Paphlagonia. Both of these are very uncertain. Togarmah is the name of the Armenians, who are still called the house of Thorgom or Torkomatsi .

Gen 10:4

Descendants of Javan. Elishah suggests Elis , and is said by Josephus to denote the Aeolians , the oldest of the Thessalian tribes, whose culture was Ionian in its origin; Kiepert , however, thinks of Sicily. Tarshish (in the Old Testament the name of the colony of Tartessus in Spain) is referred by Knobel to the Etruscans or Tyrsenians , a Pelasgic tribe of Greek derivation; but Delitzsch objects, that the Etruscans were most probably of Lydian descent, and, like the Lydians of Asia Minor, who were related to the Assyrians, belonged to the Shemites. Others connect the name with Tarsus in Cilicia. But the connection with the Spanish Tartessus must be retained, although, so long as the origin of this colony remains in obscurity, nothing further can be determined with regard to the name. Kittim embraces not only the Citiaei , Citienses in Cyprus, with the town Cition , but, according to Knobel and Delitzsch , probably "the Carians , who settled in the lands at the eastern end of the Mediterranean Sea; for which reason Ezekiel (Gen 27:6) speaks of the "isles of Chittim." Dodanim ( Dardani ): according to Delitzsch , "the tribe related to the Ionians and dwelling with them from the very first, which the legend has associated with them in the two brothers Jasion and Dardanos;"according to Knobel , "the whole of the Illyrian or north Grecian tribe."

Gen 10:5

" From these have the islands of the nations divided themselves in their lands; "i.e., from the Japhetites already named, the tribes on the Mediterranean descended and separated from one another as they dwell in their lands, "every one after his tongue, after their families, in their nations." The islands in the Old Testament are the islands and coastlands of the Mediterranean, on the European shore, from Asia Minor to Spain.

Keil-Delitzsch: Gen 10:6-20

Descendants of Ham. - Cush: the Ethiopians of the ancients, who not only dwelt in Africa, but were scattered over the whole of Southern Asia, and originally, in all probability, settled in Arabia, where the tribes that still remained, mingled with Shemites, and adopted a Shemitic language. Mizraim is Egypt : the dual form was probably transferred from the land to the people, referring, however, not to the double strip , i.e., the two strips of land into which the country is divided by the Nile, but to the two Egypts, Upper and Lower, two portions of the country which differ considerably in their climate and general condition. The name is obscure, and not traceable to any Semitic derivation; for the term מצור in Isa 19:6, etc., is not to be regarded as an etymological interpretation, but as a significant play upon the word. The old Egyptian name is Kemi (Copt. Chêmi, Kême), which, Plutarch says, is derived from the dark ash-grey colour of the soil covered by the slime of the Nile, but which it is much more correct to trace to Ham , and to regard as indicative of the Hamitic descent of its first inhabitants. Put denotes the Libyans in the wider sense of the term (old Egypt. Phet ; Copt. Phaiat ), who were spread over Northern Africa as far as Mauritania, where even in the time of Jerome a river with the neighbouring district still bore the name of Phut ; cf. Bochart , Phal. iv. 33. On Canaan , see Gen 9:25.

Gen 10:7

Descendants of Cush. Seba: the inhabitants of Meroë ; according to Knobel , the northern Ethiopians, the ancient Blemmyer , and modern Bisharin . Havilah: the Αὐαλῖται or Ἀβαλῖται of the ancients, the Macrobian Ethiopians in modern Habesh. Sabtah: the Ethiopians inhabiting Hadhramaut, whose chief city was called Sabatha or Sabota . Raamah: Ῥεγμά , the inhabitants of a city and bay of that name in south-eastern Arabia ( Oman ). Sabtecah: the Ethiopians of Caramania, dwelling to the east of the Persian Gulf, where the ancients mention a seaport town and a river Σαμυδάκη . The descendants of Raamah, Sheba and Dedan , are to be sought in the neighbourhood of the Persian Gulf, "from which the Sabaean and Dedanitic Cushites spread to the north-west, where they formed mixed tribes with descendants of Joktan and Abraham."See notes on Gen 10:28 and Gen 25:3.

Gen 10:8-9

Besides the tribes already named, there sprang from Cush Nimrod , the founder of the first imperial kingdom, the origin of which is introduced as a memorable event into the genealogy of the tribes, just as on other occasions memorable events are interwoven with the genealogical tables (cf. 1Ch 2:7, 1Ch 2:23; 1Ch 4:22-23, 1Ch 4:39-41).

(Note: These analogies overthrow the assertion that the verses before us have been interpolated by the Jehovist into the Elohistic document; since the use of the name Jehovah is no proof of difference of authorship, nor the use of ילדfor הוליד, as the former also occurs in Gen 10:13, Gen 10:15, Gen 10:24, and Gen 10:26.)

Nimrod "began to be a mighty one in the earth." גּבּר is used here, as in Gen 6:4, to denote a man who makes himself renowned for bold and daring deeds. Nimrod was mighty in hunting, and that in opposition to Jehovah ( ἐναντίον κυρίον , lxx); not before Jehovah in the sense of, according to the purpose and will of Jehovah , still less, like לאלהים in Jon 3:3, or τῷ Θεῷ in Act 7:20, in a simply superlative sense. The last explanation is not allowed by the usage of the language, the second is irreconcilable with the context. The name itself, Nimrod from מרד , "we will revolt,"points to some violent resistance to God. It is so characteristic that it can only have been given by his contemporaries, and thus have become a proper name.

(Note: This was seen even by Perizonius ( Origg. Babyl . p. 183), who says, "Crediderim hominem hunc utpote venatorem ferocem et sodalium comitatu succinctum semper in ore habuisse et ingeminasse, ad reliquos in rebellionem excitandos, illud nimrod, nimrod, h.e. rebellemus, rebellemus, atque inde postea ab aliis, etiam ab ipso Mose, hoc vocabalo tanquam proprio nomine designatium ," and who supports his opinion by other similar instances in history.)

In addition to this, Nimrod as a mighty hunter founded a powerful kingdom; and the founding of this kingdom is shown by the verb ותּהי with ו consec . to have been the consequence or result of his strength in hunting, so that the hunting was most intimately connected with the establishment of the kingdom. Hence, if the expression "a mighty hunter"relates primarily to hunting in the literal sense, we must add to the literal meaning the figurative signification of a "hunter of men"("trapper of men by stratagem and force," Herder ); Nimrod the hunter became a tyrant, a powerful hunter of men. This course of life gave occasion to the proverb, "like Nimrod, a mighty hunter against the Lord,"which immortalized not his skill in hunting beasts, but the success of his hunting of men in the establishment of an imperial kingdom by tyranny and power. But if this be the meaning of the proverb, יהוה לפני "in the face of Jehovah "can only mean in defiance of Jehovah , as Josephus and the Targums understand it. And the proverb must have arisen when other daring and rebellious men followed in Nimrod's footsteps, and must have originated with those who saw in such conduct an act of rebellion against the God of salvation, in other words, with the possessors of the divine promises of grace.

(Note: This view of Nimrod and his deeds is favoured by the Eastern legend, which not only makes him the builder of the tower of Babel, which was to reach to heaven, but has also placed him among the constellations of heaven as a heaven-storming giant, who was chained by God in consequence. Vid., Herzog's Real-Encycl. Art. Nimrod.)

Gen 10:10

" And the beginning of his kingdom was Babel, "the well-known city of Babylon on the Euphrates, which from the time of Nimrod downwards has been the symbol of the power of the world in its hostility to God; - " and Erech "( Ὀρέχ , lxx), one of the seats of the Cutheans (Samaritans), Ezr 4:9, no doubt Orchoë , situated, according to Rawlinson , on the site of the present ruins of Warka , thirty hours' journey to the south-east of Babel; - and Accad ( Ἀρχάδ , lxx), a place not yet determined, though, judging from its situation between Erech and Calneh , it was not far from either, and Pressel is probably right in identifying it with the ruins of Niffer , to the south of Hillah; - " and Calneh: "this is found by early writers on the cite of Ctesiphon , now a great heap of ruins, twenty hours north-east of Babel. These four cities were in the land of Shinar , i.e., of the province of Babylon, on the Lower Euphrates and Tigris.

Gen 10:11-12

From Shinar Nimrod went to Assyria אשּׁוּר is the accusative of direction), the country on the east of the Tigris, and there built four cities, or probably a large imperial city composed of the four cities, or probably a large imperial city composed of the four cities named. As three of these cities - Rehoboth-Ir, i.e., city markets (not "street-city,"as Bunsen interprets it), Chelach , and Resen - are not met with again, whereas Nineveh was renowned in antiquity for its remarkable size (vid., Jon 3:3), the words " this is the great city "must apply not to Resen, but to Nineveh. This is grammatically admissible, if we regard the last three names as subordinate to the first, taking as the sign of subordination ( Ewald , §339a), and render the passage thus: "he built Nineveh, with Rehoboth-Ir, Cheloch, and Resen between Nineveh and Chelach, this is the great city."From this it follows that the four places formed a large composite city, a large range of towns, to which the name of the (well-known) great city of Nineveh was applied, in distinction from Nineveh in the more restricted sense, with which Nimrod probably connected the other three places so as to form one great capital, possibly also the chief fortress of his kingdom on the Tigris. These four cities most likely correspond to the ruins on the east of the Tigris, which Layard has so fully explored, viz., Nebbi Yûnus and Kouyunjik opposite to Mosul, Khorsabad five hours to the north, and Nimrud eight hours to the south of Mosul.

(Note: This supposition of Rawlinson, Grote, M. v. Niebuhr, Knobel, Delitzsch and others, has recently been adopted by Ewald also.)

Gen 10:13-14

From Mizraim descended Ludim: not the Semitic Ludim (Gen 10:22), but, according to Movers , the old tribe of the Lewâtah dwelling on the Syrtea, according to others, the Moorish tribes collectively. Whether the name is connected with the Laud flumen ( Plin . v. 1) is uncertain; in any case Knobel is wrong in thinking of Ludian Shemites, whether Hyksos, who forced their way to Egypt, or Egyptianized Arabians. Anamim: inhabitants of the Delta, according to Knobel . He associates the Enemetiei'm of the lxx with Sanemhit, or Northern Egypt: " tsanemhit , i.e., pars , regio septentrionis ." Lehabim (= Lubim , Nah 3:9) are, according to Josephus, the Δἰβνες or Δύβιες , not the great Libyan tribe ( Phut , v. 6), which Nahum distinguishes from them, but the Libyaegyptii of the ancients. Naphtuchim: in Knobel's opinion, the Middle Egyptians, as the nation of Pthah , the god of Memphis: but Bochart is more probably correct in associating the name with Νέφθυς in Plut. de Is., the northern coast line of Egypt. Pathrusim: inhabitants of Pathros , Παθούρης , Egypt. Petrês , land of the south; i.e., Upper Egypt, the Thebais of the ancients. Casluchim: according to general admission the Colchians , who descended from the Egyptians (Herod. ii. 104), though the connection of the name with Cassiotis is uncertain. " From thence (i.e., from Casluchim , which is the name of both people and country) proceeded the Philistines ." Philistim , lxx Φυλιστιείμ or Ἀλλόφλοι , lit., emigrants or immigrants from the Ethiopic fallâsa . This is not at variance with Amo 9:7 and Jer 47:4, according to which the Philistines came from Caphtor, so that there is no necessity to transpose the relative clause after Philistim. The two statements may be reconciled on the simple supposition that the Philistian nation was primarily a Casluchian colony, which settled on the south-eastern coast line of the Mediterranean between Gaza (Gen 10:19) and Pelusium, but was afterwards strengthened by immigrants from Caphtor , and extended its territory by pressing out the Avim (Deu 2:23, cf. Jos 13:3). Caphtorim: according to the old Jewish explanation, the Cappadocians ; but according to Lakemacher's opinion, which has been revived by Ewald , etc., the Cretans . This is not decisively proved, however, either by the name Cherethites , given to the Philistines in 1Sa 30:14; Zep 2:5, and Eze 25:16, or by the expression "isle of Caphtor"in Jer 47:4.

Gen 10:15-20

From Canaan descended "Zidon his first-born, and Heth." Although Zidon occurs in Gen 10:19 and throughout the Old Testament as the name of the oldest capital of the Phoenicians, here it must be regarded as the name of a person, not only because of the apposition " his first-born, "and the verb ילד , "begat,"but also because the name of a city does not harmonize with the names of the other descendants of Canaan, the analogy of which would lead us to expect the nomen gentile " Sidonian "(Jdg 3:3, etc.); and lastly, because the word Zidon, from צוּד to hunt, to catch, is not directly applicable to a sea-port and commercial town, and there are serious objections upon philological grounds to Justin's derivation, " quam a piscium ubertate Sidona appellaverunt, nam piscem Phoenices Sidon vocant "( var. hist. 18, 3). Heth is also the name of a person, from which the term Hittite (Gen 25:9; Num 13:29), equivalent to " sons of Heth "(Gen 23:5), is derived. " The Jebusite: "inhabitants of Jebus, afterwards called Jerusalem. " The Amorite: "not the inhabitants of the mountain or heights, for the derivation from אמיר , " summit, "is not established, but a branch of the Canaanites, descended from Emor (Amor), which was spread far and wide over the mountains of Judah and beyond the Jordan in the time of Moses, so that in Gen 15:16; Gen 48:22, all the Canaanites are comprehended by the name. " The Girgashites, " Γεργεσαῖος (lxx), are also mentioned in Gen 15:21; Deu 7:1, and Jos 24:11; but their dwelling-place is unknown, as the reading Γεργεσηνοί in Mat 8:28 is critically suspicious. " The Hivites "dwelt in Sichem (Gen 34:2), at Gibeon (Jos 9:7), and at the foot of Hermon (Jos 11:3); the meaning of the word is uncertain. " The Arkites: "inhabitants of Ἀρκή , to the north of Tripolis at the foot of Lebanon, the ruins of which still exist (vid., Robinson). " The Sinite: "the inhabitants of Sin or Sinna , a place in Lebanon not yet discovered. " The Arvadite, "or Aradians, occupied from the eighth century before Christ, the small rocky island of Arados to the north of Tripolis. " The Zemarite: "the inhabitants of Simyra in Eleutherus. " The Hamathite: "the inhabitants or rather founders of Hamath on the most northerly border of Palestine (Num 13:21; Num 34:8), afterwards called Epiphania , on the river Orontes, the present Hamâh , with 100,000 inhabitants. The words in Gen 10:18, " and afterward were the families of the Canaanites spread abroad, "mean that they all proceeded from one local centre as branches of the same tribe, and spread themselves over the country, the limits of which are given in two directions, with evident reference to the fact that it was afterwards promised to the seed of Abraham for its inheritance, viz., from north to south, - " from Sidon, in the direction (lit., as thou comest) towards Gerar (see Gen 20:1), unto Gaza,"the primitive Avvite city of the Philistines (Deu 2:23), now called Guzzeh , at the S.W. corner of Palestine, - and thence from west to east, in the direction towards Sodom, Gomorrah, Admah, and Zeboim (see Gen 19:24) to Lesha, "i.e., Calirrhoe , a place with sulphur baths, on the eastern side of the Dead Sea, in Wady Serka Maein ( Seetzen and Ritter ).

Constable: Gen 1:1--11:27

I. PRIMEVAL EVENTS 1:1--11:26

Chapters 1-11 provide an introduction to the Book of Genesis, the Pentateuch, and the whole Bible.

"What we find in chaps. 1-11 is the divine initiation of blessing, which is compromised by human sin followed by gracious preservation of the promise: blessing-sin-grace."¹⁵

"His [Moses'] theological perspective can be summarized in two points. First, the author intends to draw a line connecting the God of the Fathers and the God of the Sinai covenant with the God who created the world. Second, the author intends to show that the call of the patriarchs and the Sinai covenant have as their ultimate goal the reestablishment of God's original purpose in Creation."¹⁶

"Evidently an interest in the way in which the world and humankind came into existence and in the history of the earliest times was characteristic of the ancient civilized world. At any rate, various origin stories' or creation myths' about the activities of a variety of creator-gods are still extant in what remains of the literatures of ancient Egypt and ancient Mesopotamia. But the combination of such accounts with narratives about more recent times testifies to an additional motivation. The aim of such works was to give their readers--or to strengthen--a sense of national or ethnic identity, particularly at a time when there was for some reason a degree of uncertainty or hesitation about this. . . .

"The placing of Gen. 1-11 as a prologue to the main body of the work also afforded the opportunity to express certain distinctively Israelite articles of faith which it would have been more difficult to introduce into the later narratives, particularly with regard to the doctrine of God."¹⁷

"Gen 1-11 as we read it is a commentary, often highly critical, on ideas current in the ancient world about the natural and supernatural world. Both individual stories as well as the final completed work seem to be a polemic against many of the commonly received notions about the gods and man. But the clear polemical thrust of Gen 1-11 must not obscure the fact that at certain points biblical and extrabiblical thought are in clear agreement. Indeed Genesis and the ancient Near East probably have more in common with each other than either has with modern secular thought."¹⁸

Constable: Gen 6:9--10:1

D. What became of Noah 6:9-9:29

The Lord destroyed the corrupt, violent human race and deluged its world, but He used righteous Noah to preserve life and establish a new world after the Flood.

"Noah's experience presents decisively the author's assertion that the Lord judges human sin but provides a means for perpetuating the creation blessing (1:26-28) and the salvation hope for an elect seed (3:15). The recurring theme of blessing, threatened by sin but preserved by divine mercy, is found in the two narratives that make up the Noah toledot: the flood story (6:9-9:17) and the account of the patriarch's drunkenness (9:20-27). The former is worldwide in scope, and the latter is its microcosm. A genealogical note binds the two (9:18-19), and another concludes it (9:28-29). . . .

"Also Noah's toledot contributes to the broader concerns of early Genesis by preparing the reader for the postdiluvian world. This new world' is the setting for understanding the perpetuation of the blessing' by the patriarchs (11:27-50:26), which is the main deliberation of Genesis."²⁹¹

Constable: Gen 10:1--11:10

E. What became of Noah's sons 10:1-11:9

This chapter gives in some detail the distribution of Noah's descendants over the earth after the Flood (cf. 9:18-19).

This fourth toledot section (10:1-11:9) brings the inspired record of primeval events to a climax and provides a transition to the patriarchal narratives. All the nations of the world in their various lands with their different languages descended from Shem, Ham, and Japheth. Of special interest to the original Israelite readers were the Canaanites and the other ancient Near Eastern powers.

"From this section we learn that the blessing' is for all peoples because all nations have their source in the one man, Noah, whom God favored. Moreover, the disunity among Noah's offspring that resulted from the tower event [11:1-9] did not prevent the blessing God had envisioned for humanity."³⁴⁵

"The Tower of Babel incident (11:1-9), though following the table in the present literary arrangement, actually precedes chronologically the dispersal of the nations. This interspersal of narrative (11:1-9) separates the two genealogies of Shem (10:21-31; 11:10-26), paving the way for the particular linkage between the Terah (Abraham) clan and the Shemite lineage (11:27). The story of the tower also looks ahead by anticipating the role that Abram (12:1-3) will play in restoring the blessing to the dispersed nations."³⁴⁶

Constable: Gen 10:1-32

1. The table of nations ch. 10

This table shows that Yahweh created all peoples (cf. Deut. 32:8; Amos 9:7; Acts 17:26). As the genealogy in chapter 5, this one traces 10 main individuals, and the last one named had three sons.

"The table of nations is a horizontal' genealogy rather than a vertical' one (those in chaps. 5 and 11 are vertical). Its purpose is not primarily to trace ancestry; instead it shows political, geographical, and ethnic affiliations among tribes for various reasons, most notable being holy war. Tribes shown to be kin' would be in league together. Thus this table aligns the predominant tribes in and around the land promised to Israel. These names include founders of tribes, clans, cities, and territories."³⁴⁷

In contrast to the genealogy in chapter 5, this one lists no ages. It contains place and group names, which are spoken of as the ancestors of other places or groups, as well as the names of individuals. God built nations from families. Thus it is quite clearly a selective list, not comprehensive. The writer's selection of material shows that he had particular interest in presenting Israel's neighbors. Israel would deal with, displace, or subjugate many of these peoples, as well as the Canaanites (ch. 9). They all had a common origin. Evidently 70 nations descended from Shem, Ham, and Japheth: 26 from Shem, 30 from Ham, and 14 from Japheth (cf. Deut. 32:8). Seventy became a traditional round number for a large group of descendants.³⁴⁸ Jacob's family also comprised 70 people (46:27), which may indicate that Moses viewed Israel as a microcosm of humanity as he presented it here.

Japheth's descendants (vv. 2-5) settled north, east, and west of Ararat.³⁴⁹ Their distance from Israel probably explains the brief treatment that they received in this list compared with that of the Hamites and Shemites. The "coastlands" (v. 5) are the inland areas and the northern Mediterranean coastlands on the European shore from Turkey to Spain. The dispersion of the nations "according to . . . language" (v. 5) took place after Babel (ch. 11) all along these coasts as well as elsewhere.³⁵⁰

Ham's family (vv. 6-20) moved east, south, and southwest into Mesopotamia, Egypt, and Africa. Canaan's descendants (vv. 15-21) did not migrate as far south but settled in Palestine.³⁵¹ The length of these Hamite Canaanite lists indicates the importance of these people and places in Israel's later history.

It is possible that Sargon of Agade, whom many secular historians regard as the first ruler of Babylon, may be the Nimrod (meaning "We shall rebel") of verses 8-10.³⁵² Many people in ancient times had more than one name. Reference to him probably foreshadows 11:1-9.

"The influx of the Amorites in Canaan is disputed. It does not necessarily follow that the original Amorites, attributed to Hamite descent in Genesis 10, were a Semitic people since the term Amorite' in ancient Near Eastern documents does not serve as a definitive source for designating ethnicity. Moreover, linguistic evidence does not always assure true ethnic derivation."³⁵³

Shem's posterity (vv. 21-31) settled to the northeast and southeast of the Canaanites. This branch of the human family is also important in the Genesis record of Israel's history.

"When the two lines of Shem are compared (10:21-31; 11:10-26), there is a striking divergence at the point of Eber's descendants, Peleg and Joktan [v. 25]. In chap. 10 Peleg is dropped altogether after his mention, while the nonelect line of Joktan is detailed. It is left to the second lineage in chap. 11 to trace out Peleg's role as ancestral father of Abraham . . ."³⁵⁴

"This Table of Nations, then, traces affiliation of tribes to show relationships, based on some original physical connections.

"It is clear that the writer is emphasizing the development of these nations that were of primary importance to Israel (yalad sections) within the overall structure of the Table (b'ne arrangement)."³⁵⁵

"The three geographical arcs of the branches intersect at the center--that is, Canaan, Israel's future homeland."³⁵⁶

The section reveals that it was God's plan to bless the human race by dividing the family of man by languages, locations, and leaders.³⁵⁷ Remember that God formerly blessed the earth by dividing the light from the darkness, the earth from the heavens, and the land from the seas (ch. 1).

"By correlating the number of nations [in ch. 10, i.e., 70] with the number of the seed of Abraham [in 46:27], he [the writer] holds Abraham's seed' before the reader as a new humanity and Abraham himself as a kind of second Adam, the father of many nations' (Ge 17:5)."³⁵⁸

". . . his intention is not to give an exhaustive list but rather a representative list, one which, for him, is obtained in the number seven."³⁵⁹

"The table's figure of seventy' for the world's nations is alluded to by Jesus in the sending forth of the seventy disciples, as recounted by Luke (10:1-16). Here the evangelist emphasizes the mission of the church in its worldwide evangelistic endeavors."³⁶⁰

Guzik: Gen 10:1-32

Genesis 10 - The Table of Nations

The tenth chapter of Genesis . . . stands absolutely alone in ancient literature, without a remote parallel, even among the Greeks, where we find the closest approach to a distribution of peoples in genealogical framework . . . The Table of Nations remains an astonishing accurate document. (William F. Albright, cited in Boice)

A. The descendants of Japheth.

1. (1) The three sons of Noah: Shem, Ham, and Japheth.

Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood.

2. (2) The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

a. The sons of Japheth: He was the father of the Indo-European peoples, those stretching from India to the shores of Western Europe. They are each linked by linguistic similarities that often seem invisible to the layman but are much more obvious to the linguist.

b. Gomer: From this son of Japheth came the Germanic peoples, from whom came most of the original peoples of Western Europe. These include the original French, Spanish, and Celtic settlers.

c. Magog . . . Tubal, Meshech: These settled in the far north of Europe and became the Russian peoples.

d. Madai: From this son of Japheth came the ancient Medes and they populated what are now Iran and Iraq. The peoples of India also came from this branch of Japheth's family.

e. Javan: From this son of Japheth came the ancient Greeks, whose sea-faring ways are described in Genesis 10:5.

3. (3) The sons of Gomer.

The sons of Gomer were Ashkenaz, Riphath, and Togarmah.

a. Ashkenaz: From this son of Gomer came the peoples who settled north of Judea into what we call the Fertile Crescent.

b. Togarmah: From this son of Gomer came the Armenians.

4. (4-5) The sons of Javan (the ancient Greeks).

The sons of Javan were Elishah, Tarshish, Kittim, and Dodanim. From these the coastland peoples of the Gentiles were separated into their lands, everyone according to his language, according to their families, into their nations.

a. The sons of Javan were: Geographic names that spring from these names in this chapter abound. Linguists have no trouble seeing the connection between Kittim and Cyprus, Rodanim and Rhodes, Gomer and Germany, Meschech and Moscow, Tubal and Tobolsk.

B. The descendants of Ham.

1. (6) The sons of Ham: Cush, Mizraim, Put, and Canaan.

The sons of Ham were Cush, Mizraim, Put, and Canaan.

a. Ham: The descendants of Ham are the peoples who populated Africa and the Far East.

b. Cush: Apparently, this family divided into two branches early. Some founded Babylon (notably, Nimrod) and others founded Ethiopia.

c. Mizraim: This is another way the Bible refers to Egypt. Put refers to Libya, the region of North Africa west of Egypt. Canaan refers to the peoples who originally settled the land we today think of as Israel and its surrounding regions.

2. (7-12) The sons of Cush.

The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabtechah; and the sons of Raamah were Sheba and Dedan. Cush begot Nimrod; he began to be a mighty one on the earth. He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod the mighty hunter before the LORD." And the beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went to Assyria and built Nineveh, Rehoboth Ir, Calah, and Resen between Nineveh and Calah (that is the principal city).

a. Cush begot Nimrod: One son of Cush worthy of note is Nimrod. He was a mighty one on the earth, but not in a good way. He ruled over Babel, which was the first organized rebellion of humans against God. The name Nimrod itself means, "let us rebel."

b. Like Nimrod the mighty hunter before the LORD: The context shows that this is not a compliment of Nimrod. The idea is that Nimrod was an offense before the face of God.

i. "This is not talking about Nimrod's ability to hunt wild game. He was not a hunter of animals. He was a hunter of men - a warrior. It was through his ability to fight and kill and rule ruthlessly that his kingdom of the Euphrates valley city states was consolidated." (Boice)

ii. A Jerusalem Targum says: "He was powerful in hunting and in wickedness before the Lord, for he was a hunter of the sons of men, and he said to them, 'Depart from the judgment of the Lord, and adhere to the judgment of Nimrod!' Therefore it is said: 'As Nimrod the strong one, strong in hunting, and in wickedness before the Lord.' "

iii. Ginzberg quotes from a Jewish legend: "The great success that attended all of Nimrod's undertakings produced a sinister effect. Men no longer trusted in God, but rather in their own prowess and ability, an attitude to which Nimrod tried to convert the whole world."

iv. "Hence it is likely that Nimrod, having acquired power, used it in tyranny and oppression; and by rapine and violence founded the domination which was the first distinguished by the name of a kingdom on the face of the earth. How many kingdoms have been founded in the same way, in various ages and nations from that time to the present! From the Nimrods of the earth, God deliver the world!" (Clarke)

3. (13-14) The sons of Mizraim.

Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, and Casluhim (from whom came the Philistines and Caphtorim).

4. (15-19) The sons of Canaan.

Canaan begot Sidon his firstborn, and Heth; the Jebusite, the Amorite, and the Girgashite; the Hivite, the Arkite, and the Sinite; the Arvadite, the Zemarite, and the Hamathite. Afterward the families of the Canaanites were dispersed. And the border of the Canaanites was from Sidon as you go toward Gerar, as far as Gaza; then as you go toward Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

a. Canaan begot Sidon: The family of Sidon, the son of Canaan, went north and is related to the Hittites and Lebanese.

b. And the Sinite: Many people believe the Oriental peoples descended from the Sinites.

5. (20) The spread of the descendants of Ham.

These were the sons of Ham, according to their families, according to their languages, in their lands and in their nations.

C. The descendants of Shem.

1. (21-22) The sons of Shem: Elam, Asshur, Arphaxad, Lud, and Aram.

And children were born also to Shem, the father of all the children of Eber, the brother of Japheth the elder. The sons of Shem were Elam, Asshur, Arphaxad, Lud, and Aram.

a. Children were born also to Shem: From Shem comes Elam, who was an ancestor to the Persian peoples; Asshur, who was the father of the Assyrians; Lud was father to the Lydians who lived for a time in Asia Minor; and Aram was father to the Arameans, who we also know as the Syrians. Arphaxad was the ancestor to Abram and the Hebrews.

2. (23) The sons of Aram.

The sons of Aram were Uz, Hul, Gether, and Mash.

a. Uz: Later, a region in Arabia was named after this son of Aram.

Job came from the land of Uz (Job 1:1).

3. (24-30) The sons and descendants of Arphaxad.

Arphaxad begot Salah, and Salah begot Eber. To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother's name was Joktan. Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, and Jobab. All these were the sons of Joktan. And their dwelling place was from Mesha as you go toward Sephar, the mountain of the east.

a. All these were the sons of Joktan: The names under the son of Joktan (son of Eber, son of Salah, son of Arphaxad) are all associated with various Arabic peoples.

b. And Jobab: The one named Jobab may be the one we know as Job in the Old Testament.

4. (31) The spread of the descendants of Shem.

These were the sons of Shem, according to their families, according to their languages, in their lands, according to their nations.

5. (32) Summary statement: the nations after the flood.

These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood.

a. "Hence one must consider this chapter of Genesis a mirror in which to discern that we human beings are, namely, creatures so marred by sin that we have no knowledge of our own origin, not even of God Himself, our Creator, unless the Word of God reveals these sparks of divine light to us from afar . . . This knowledge the Holy Scriptures reveal to us. Those who are without them live in error, uncertainty, and boundless ungodliness; for they have no knowledge about who they are and whence they came." (Luther, cited in Boice)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 10:1

Q: In Gen 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2, Num 3:1; Ru 4:18, does the Hebrew word (Toledot) start a section, or conclude a section?

A: Either it always refers to the beginning, always refers to the end, or sometimes goes either way.   Ambiguous: Here are some "toledots" that could be interpreted Either way: Genesis 2:4; 5:1; 36:9; 37:2.   Beginning: Here are some "toledots" that context demands they be at the beginning: Genesis 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; Numbers 3:1. Philo the Jew (15/20 B.C.-50 A.D.) mentions Genesis 2:4 as "summing up his [Moses’] account of the creation of the world" in On the Creation 44:129 p.18.   At the end: There is not a single "toledot" that provably belongs at the end of a section. Therefore, the ambiguous sections are probably "toledots" at the beginning.   The most conclusive prove that "toledot" is at the beginning of a section is Genesis 25:19, which says is it the account of Isaac. The immediately following section speaks of Isaac’s children. The immediately preceding section speaks of Ishmael and has nothing whatsoever to do with Isaac.   See The Bible Knowledge Commentary : Old Testament (Victor Books 1985) p.22-23 for more on why "Toledot" belongs at the beginning.

Bible Query: Gen 10:2

Q: In Gen 10:2, who were the Gomer people?

A: The Wycliffe Bible Dictionary p.710 says these were the people called "Gimirra" by the Assyrians and Cimmerians by the Greeks. Gomer lived in the Ukraine and southern Russia. See the New International Dictionary of the Bible p.395 for more info.

Bible Query: Gen 10:2

Q: In Gen 10:2 why are the Medes (Madai) mentioned, since these people were not mentioned anywhere else until 836 B.C. in the Shalmaneser III text?

A: The Shalmaneser III text was after Moses’ time of 1407 B.C., but silence in preserved early writings does not prove non-existence. The Assyrians only noted when they fought and traded with the Medes for horses. According to Persia and the Bible p.35 "I.M. Diakonoff believes that the arrival of the Indo-Iranian tribes on the Iranian plateau took place in the first half of the second millennium B.C. [2000-1500 B.C.]. But the earliest archaeological evidence of newcomers seems to date to the early part of the second half of the second millennium B.C. [1500-1300 B.C.].

In contrast to this, the mighty Minni people were mentioned in Jeremiah 51:27. However, the Minni only go back as far as 1200 B.C., and the Minni are not mentioned in Genesis, because Genesis was written earlier.

In summary, archaeology supports the Medes existing in Moses’ time. See Persia and the Bible p.33-50 for more information.

Bible Query: Gen 10:2

Q: In Gen 10:2, who were the Javan people?

A: They are the Ionian Greeks. In Hebrew this was yawan which is equated to the Greek iaones or iawones in Homer’s Illiad 8.685, and yamanu in inscriptions of Sargon II and Darius I. Ionians are mentioned in Egypt from the time of Rameses II (c.1300 B.C.). Isaiah 66:19 and Ezekiel mention them, and the Septuagint translation translates this as "Hellas".   See the Wycliffe Bible Dictionary p.885 and the New Bible Dictionary (Eerdmans’ 1962) p.600 for more info.

Bible Query: Gen 10:2

Q: In Gen 10:2, who were the Tubal people?

A: They were called the Tabal (or Tabali) by the Assyrians and lived in modern-day Turkey in the region of Cappadocia. The Greek historian Herodotus knew of them as the Tibarenoi. They are mentioned in Ezekiel 27:13; 28:2-3; 39:1, and Isaiah 66:19.

The Assyrian king Shalmaneser III (859-824 B.C.) received tribute from the 24 kings of Tubal. The Assyrians dethroned the king of Tubal in 732 B.C. Sargon mentions that precious metal containers came from Tubal.

Sargon also crushed a revolt by Tubal, the Mushki (Meshech) and Ararat. See the Wycliffe Bible Dictionary p.1751 and the New Bible Dictionary (Eerdmans’ 1962) p.811 for more info.

Bible Query: Gen 10:2

Q: In Gen 10:2, who were the Meshech people?

A: The Assyrians first mentioned as the "Mus-ka-a-ia" as having an army of 20,000 during the time of Tiglath-pileser I (c. 1100 B.C.). They are also mentioned under Shalmaneser III (859-824 B.C.). The Wycliffe Bible Dictionary p.1105-1106 also says they originally lived between Cilicia and the Caspian Sea, but in the time of Sargon II (722-705 B.C.) they lived in the region of Phrygia in modern-day Turkey. Herodotus 3:94 lists them as the "Moschoi", who comprised one of the 19 satrapies of Darius.

The New Bible Dictionary (Eerdmans’ 1962) p.811 also says they are equated with the Phrygians.

Bible Query: Gen 10:2

Q: In Gen 10:2, who were the Tiras people?

A: We do not know much about the Tiras. While Josephus claims the Thracians came from them, people today think they were the Tursenich/Tyrsenians, who were pirates. The Egyptians mention a "Thrusa" (Tw-rw-s3) people invading Egypt around 1250 B.C. The apocryphal Book of Jubilees says the Tiras lived on four islands. See the New International Dictionary of the Bible p.1019 and the Wycliffe Bible Dictionary p.1716 for more info.

Bible Query: Gen 10:5

Q: In Gen 10:5,20,31, since there were different tongues, why did all the earth have one speech in Gen 11:1?   A: Genesis 10 is an overview, and Genesis 11 speaks of one event within Genesis 10. Genesis 10:5 says, "from these...", 10:18 "Later...". These imply that Genesis 10 says how the descendants later spread. Genesis 11:1 talks of the event of the tower of Babel, that occurred prior to the spreading out of people. See Encyclopedia of Bible Difficulties p.87-88 and When Critics Ask p.44-45 for more info.   A clay tablet fragment in Babylon tells of one temple that the offended the gods. They destroyed it in one night and scattered the people with strange speech. See Can Archaeology Prove the Old Testament? p.25-26 for more info.

Bible Query: Gen 10:6

Q: In Gen 10:6,13, 1 Chr 1:8,11 why is Egypt not mentioned among these nations? (A Christian puzzled over this)

A: It is mentioned. The Hebrew word for Egypt is Mizraim.

Critics Ask: Gen 10:5

GENESIS 10:5 (cf. 20 , 31 )—Why does this verse indicate that humankind had many languages when Genesis 11:1 says there was only one?

PROBLEM: Genesis 10:5 , 20 , 31 seem to suggest many dialects, which is an apparent conflict with Genesis 11:1 that clearly states, “the whole earth had one language and one speech.”

SOLUTION: These texts speak of two different times. Earlier, while maintaining their tribal distinctions, the descendants of Ham, Shem, and Japheth all spoke the same language. Later, at the tower of Babel ( Gen. 11 ), God punished their rebellious attempt by confusing their speech. As a result, tribes could no longer understand one another, though possibly the subtribes and clans were allowed a mutually understandable language so they could still understand one another.   

Evidence: Gen 10:5

"God created all the distinct, separate languages. It was long held by science that all the lan­guages in the world had common origins, but gradually this assumption has been abandoned-While some words have a common root, almost all distinct language groups are completely eni from each other in many ways." Richard Gunther

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 10 (Chapter Introduction)

Overview

Gen 10:1, The generations of Noah; Gen 10:2, Japheth; Gen 10:6, Ham; Gen 10:8, Nimrod the first monarch, and the descendants of Canaan; Gen 10:21, The sons of Shem.

Poole: Genesis 10 (Chapter Introduction)

CHAPTER 10

Noah’ s posterity, Gen 10:1 . Sons of Japheth, Gen 10:2-5 . Of Ham, Gen 10:2-14 ; among whom Nimrod the first monarch and tyrant; he reigns in Babel, &c., Gen 10:10 . Asshur builds Nineveh, &c., Gen 10:11 . Sons of Canaan, Gen 10:15 . Their border, Gen 10:19 . Of Shem, Gen 10:21-31 .

This chapter, though it may seem to some unprofitable, as consisting almost wholly of genealogies, yet hath indeed great and manifold uses.

1. To show the true original of the several nations; about which all other authors write idly, fabulously, and falsely; and thereby to manifest the providence of God in the government of the world and church, and the truth and authority of the Holy Scriptures.

2. To discover and distinguish from all other nations that people or nation in which God’ s church was to be, and from which Christ was to come.

3. That Noah’ s prophecy concerning his three sons might be better understood, and the accomplishment of it made evident.

4. To explain divers prophetical predictions and other passages of Scripture, as will appear in the sequel. For the better understanding of this chapter, compare with it 1Ch 1:4-24 . And consider these three things.

1. In the search of these genealogies we must avoid both carelessness, for the reasons now mentioned, and excessive curiosity about every particular person here named, and the people sprung from him; which is neither necessary nor profitable, nor indeed possible now to find out, by reason of the great changes of names, through length of time, loss of ancient records, differences of languages, extinction of families, conquest and destruction of nations, and other causes. It may suffice that divers of them, and those the most eminent, are evident and discernible at this day, as will appear in the progress, by which we may and ought to presume the truth of the rest, whose names are lost in the public confusions of the world in former ages, of whom I shall therefore be silent, and only speak of the principal persons, and that briefly.

2. The same people which were originally seated in one place did ofttimes shift their places, or at least sent forth colonies; and that sometimes into places far distant from their brethren, as appears from the ancient and famous expeditions mentioned in sacred and profane story. So you must not wonder if you meet with the same people in divers countries.

3. In general, the world was divided into three parts, whereof the more eastern parts were allotted to Shem and his issue, the more southern parts to Ham, and the more northern parts of it to Japheth.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 10 (Chapter Introduction)

(Gen 10:1-7) The sons of Noah, of Japheth, of Ham.

(Gen 10:8-14) Nimrod the first monarch.

(v. 15-32) The descendants of Canaan, The sons of Shem.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 10 (Chapter Introduction)

This chapter shows more particularly what was said in general (Gen 9:19), concerning the three sons of Noah, that " of them was the whole earth overspread;" and the fruit of that blessing (Gen 9:1, Gen 9:7), " replenish the earth." Is is the only certain account extant of the origin of nations; and yet perhaps there is no nation but that of the Jews that can be confident from which of these seventy fountains (for so many there are here) it derives its streams. Through the want of early records, the mixtures of people, the revolutions of nations, and distance of time, the knowledge of the lineal descent of the present inhabitants of the earth is lost; nor were any genealogies preserved but those of the Jews, for the sake of the Messiah, only in this chapter we have a brief account, I. Of the posterity of Japheth (Gen 10:2-5). II. The posterity of Ham (Gen 10:6-20), and in this particular notice is taken of Nimrod (Gen 10:8-10). III. The posterity of Shem (Gen 10:21, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

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_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. The Biblical Period from Abraham to Ezra. New York: Harper Torchbooks, 1963.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Alexander, T. Desmond. "Genesis 22 and the Covenant of Circumcision." Journal for the Study of the Old Testament 25 (1983):17-22.

_____. "Lot's Hospitality: A Clue to His Righteousness." Journal of Biblical Literature 104:2 (June 1985):289-91.

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_____. God Spake by Moses. Philadelphia: Presbyterian and Reformed Publishing Co., 1951.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Ancil, Ralph E. "Is Creation More than a Model of Origins?" Creation Social Science and Humanities Quarterly 5:2 (Winter 1982):3-13.

Anderson, Bernhard W. "Creation and Ecology." American Journal of Theology and Philosophy 4:1 (January 1983):14-30.

Anderson, Don. Abraham: Delay Is Not Denial. Neptune, N.J.: Loizeaux Brothers, Kingfisher Books, 1987.

Anderson, Gary. "The Interpretation of Genesis l:1 in the Targums." Catholic Biblical Quarterly 52:1 (January 1990):21-29.

Anderson, J. Kerby and Harold G Coffin. Fossils in Focus. Grand Rapids: Zondervan Publishing House, 1977.

Andrews, Gini. Your Half of the Apple. Grand Rapids: Zondervan Publishing House, 1972.

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 10 (Chapter Introduction)

INTRODUCTION TO GENESIS 10

This chapter gives an account of the posterity of the three sons of Noah, by whom the world was peopled after the flood, Gen 10:1 of the posterity of Japheth, Gen 10:2 of the posterity of Ham, Gen 10:6 and of the posterity of Shem, Gen 10:21.