Text -- Genesis 10:8 (NET)

10:8 Cush was the father of Nimrod; he began to be a valiant warrior on the earth.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 10:8

That is, whereas those that went before him were content to stand upon the same level with their neighbours, Nimrod could not rest in this parity, but he would top his neighbours, and lord over them. The same spirit that the giants before the flood were acted by, 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.

JFB: Gen 10:8

Mentioned as eclipsing all his family in renown. He early distinguished himself by his daring and successful prowess in hunting wild beasts. By those useful services he earned a title to public gratitude; and, having established a permanent ascendancy over the people, he founded the first kingdom in the world [Gen 10:10].

Clarke: Gen 10:8

Nimrod - Of this person little is known, as he is not mentioned except here and in 1Ch 1:10, which is evidently a copy of the text in Genesis. He is called a mighty hunter before the Lord; and from Gen 10:10, we learn that he founded a kingdom which included the cities Babel, Erech, Accad, and Calneh, in the land of Shinar. Though the words are not definite, it is very likely he was a very bad man. His name Nimrod comes from מרד, marad , he rebelled; and the Targum, on 1Ch 1:10, says: Nimrod began to be a mighty man in sin, a murderer of innocent men, and a rebel before the Lord. The Jerusalem Targum says: "He was mighty in hunting (or in prey) and in sin before God, for he was a hunter of the children of men in their languages; and he said unto them, Depart from the religion of Shem, and cleave to the institutes of Nimrod."The Targum of Jonathan ben Uzziel says: "From the foundation of the world none was ever found like Nimrod, powerful in hunting, and in rebellions against the Lord."The Syriac calls him a warlike giant. The word ציד tsayid , which we render hunter, signifies prey; and is applied in the Scriptures to the hunting of men by persecution, oppression, and tyranny. Hence it is likely that Nimrod, having acquired power, used it in tyranny and oppression; and by rapine and violence founded that 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

Mr. Bryant, in his Mythology, considers Nimrod as the principal instrument of the idolatry that afterwards prevailed in the family of Cush, and treats him as an arch rebel and apostate. Mr. Richardson, who was the determined foe of Mr. Bryant’ s whole system, asks, Dissertation, p. 405, "Where is the authority for these aspersions? They are nowhere to be discovered in the originals, in the versions, nor in the paraphrases of the sacred writings."If they are not to be found either in versions or paraphrases of the sacred writings, the above quotations are all false.

Calvin: Gen 10:8

8.And Cush begat Nimrod. It is certain that Cush was the prince of the Ethiopians. Moses relates the singular history of his son Nimrod, because he began to be eminent in an unusual degree. Moreover, I thus interpret the passage, that the condition of men was at that time moderate; so that if some excelled others, they yet did not on that account domineer, nor assume to themselves royal power; but being content with a degree of dignity, governed others by civil laws and had more of authority than power. For Justin, from Trogus Pompeius, declares this to have been the most ancient condition of the world. Now Moses says, that Nimrod, as if forgetting that he was a man, took possession of a higher post of honor. Noah was at that time yet living, and was certainly great and venerable in the eyes of all. There were also other excellent men; but such was their moderation, that they cultivated equality with their inferiors, who yielded them a spontaneous rather than a forced reverence. The ambition of Nimrod disturbed and broke through the boundaries of this reverence. Moreover, since it sufficiently appears that, in this sentence of Moses, the tyrant is branded with an eternal mark of infamy, we may hence conclude, how highly pleasing to God is a mild administration of affairs among men. And truly, whosoever remembers that he is a man, will gladly cultivate the society of others. With respect to the meaning of the terms, ציד ( tsaid,) properly signifies hunting, as the Hebrew grammarians state; yet it is often taken for food ³¹⁰ But whether Moses says that he was robust in hunting, or in violently seizing upon prey; he metaphorically intimates that he was a furious man, and approximated to beasts rather than to men. The expression, “Before the Lord,” ³¹¹ seems to me to declare that Nimrod attempted to raise himself above the order of men; just as proud men become transported by a vain self-confidence, that they may look down as from the clouds upon others.

Wherefore it is said ³¹² Since the verb is in the future tense, it may be thus explained, Nimrod was so mighty and imperious that it would be proper to say of any powerful tyrant, that he is another Nimrod. Yet the version of Jerome is satisfactory, that thence it became a proverb concerning the powerful and the violent, that they were like Nimrod. ³¹³ Nor do I doubt that God intended the first author of tyranny to be transmitted to odium by every tongue.

Defender: Gen 10:8

Nimrod, the youngest and most illustrious son of Cush, was given a name meaning "Let us rebel!" and was apparently trained by his father for this purpose.

Defender: Gen 10:8

As the first great emperor, Nimrod's name is preserved in numerous legends and geographical sites in Babylonia. After his death he was evidently deified, eventually worshipped as Merodach, or Marduk."

TSK: Gen 10:8

am 1715, bc 2289

Nimrod : Mic 5:6

Commentary -- Word/Phrase Notes (per Verse)

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 10:8

Cir. 2218 Whom he placeth last of all his sons, because he was to say more of him.

Gill: Gen 10:8

And Cush begat Nimrod,.... Besides the other five sons before mentioned; and probably this was his youngest son, being mentioned last; or however he is reserved to this place, because more was to be spoken of him than of any of the rest. Sir Walter Raleigh ⁱ thinks that Nimrod was begotten by Cush after his other children were become fathers, and of a later time than some of his grandchildren and nephews: and indeed the sons of Raamah, the fourth son of Cush, are taken notice of before him: however, the Arabic writers ^k must be wrong, who make him to be the son of Canaan, whereas it is so clear and express from hence that he was the son of Cush. In the Greek version he is called Nebrod, and by Josephus, Nebrodes, which is a name of Bacchus; and indeed Nimrod is the same with the Bacchus of the Heathens, for Bacchus is no other than Barchus, the son of Cush; and Jacchus, which is another of his names in Jah of Cush, or the god the son of Cush; and it is with respect to his original name Nebrod, or Nebrodes, that Bacchus is represented as clothed with the skin of νεβρις, "nebris", or a young hind, as were also his priests; and so in his name Nimrod there may be an allusion to נמרא, "Nimra", which, in the Chaldee language, signifies a tiger, and which kind of creatures, with others, he might hunt; tigers drew in the chariot of Bacchus, and he was sometimes clothed with the skin of one; though the name of Nimrod is usually derived from מרד, "to rebel", because he was a rebel against God, as is generally said; and because, as Jarchi observes, he caused all the world to rebel against God, by the advice he gave to the generation of the division, or confusion of languages, the builders of Babel: he seems to be the same with Belus, the founder of Babel and of the Babylonian empire, whom Diodorus Siculus ^l confounds with Ninus his son:

he began to be a mighty man in the earth: that is, he was the first that formed a plan of government, and brought men into subjection to it; and so the Jews ^m make him to be the first king after God; for of the ten kings they speak of in the world, God is the first, and Nimrod the second; and so the Arabic writers ⁿ say, he was the first of the kings that were in the land of Babylon; and that, seeing the figure of a crown in the heaven, he got a golden one made like it, and put it on his head; hence it was commonly reported, that the crown descended to him from heaven; for this refers not to his gigantic stature, as if he was a giant, as the Septuagint render it; or a strong robust man, as Onkelos; nor to his moral character, as the Targum of Jonathan, which is,"he began to be mighty in sin, and to rebel before the Lord in the earth;''but to his civil character, as a ruler and governor: he was the first that reduced bodies of people and various cities into one form of government, and became the head of them; either by force and usurpation, or it may be with the consent of the people, through his persuasion of them, and on account of the mighty and heroic actions done by him.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 10:8

¹ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

Geneva Bible: Gen 10:8

And Cush begat Nimrod: he began to be a ^{( e )} mighty one in the earth.

^{( e )} Meaning, a cruel oppressor and tyrant.

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 10:8-14

Nimrod was a great man in his day; he began to be mighty in the earth, Those before him were content to be upon the same level with their neighbours, and though every man bare rule in his own house, yet no man pretended any further. Nimrod was resolved to lord it over his neighbours. The spirit of the giants before the flood, who became mighty men, and men of renown, Gen 6:4, revived in him. Nimrod was a great hunter. Hunting then was the method of preventing the hurtful increase of wild beasts. This required great courage and address, and thus gave an opportunity for Nimrod to command others, and gradually attached a number of men to one leader. From such a beginning, it is likely, that Nimrod began to rule, and to force others to submit. He invaded his neighbours' rights and properties, and persecuted innocent men; endeavouring to make all his own by force and violence. He carried on his oppressions and violence in defiance of God himself. Nimrod was a great ruler. Some way or other, by arts or arms, he got into power, and so founded a monarchy, which was the terror of the mighty, and bid fair to rule all the world. Nimrod was a great builder. Observe in Nimrod the nature of ambition. It is boundless; much would have more, and still cries, Give, give. It is restless; Nimrod, when he had four cities under his command, could not be content till he had four more. It is expensive; Nimrod will rather be at the charge of rearing cities, than not have the honour of ruling them. It is daring, and will stick at nothing. Nimrod's name signifies rebellion; tyrants to men are rebels to God. The days are coming, when conquerors will no longer be spoken of with praise, as in man's partial histories, but be branded with infamy, as in the impartial records of the Bible.

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 10:6-20

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 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 10:8-12

Q: In Gen 10:8-12, were the deeds of Nimrod an amalgamation of the feats of Lugal-Zaggasi, Sargon of Agade, Hammurabi, and Shalmaneser I, as Asimov’s Guide to the Bible says (p.52)?

A: No. While we do not know much about these ancient Sumerian kings except for the tens of thousands of Sumerian tablets that have been preserved, the similarities between those conquerors and Nimrod are remote. The Bible simply mentions that Nimrod was a mighty hunter before the Lord, that Nimrod’s career began in four cities in Shinar (Sumer), and later he went into Assyrian built four closely spaced cities there, which later became very influential. The Bible does not say anything else about Nimrod, so it is hard to make a comparison. Nimrod could not have been Hammurabi, because Hammurabi (1803/1793-1760/1750 B.C.) lived long after Abraham. Nimrod might in fact be a Biblical reference to Sargon, except that we know too little about both Sargon and Nimrod to say.

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

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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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.