10:1 This is the account 1 of Noah’s sons Shem, Ham, and Japheth. Sons 2 were born 3 to them after the flood.
10:2 The sons of Japheth 4 were Gomer, 5 Magog, 6 Madai, 7 Javan, 8 Tubal, 9 Meshech, 10 and Tiras. 11 10:3 The sons of Gomer were 12 Askenaz, 13 Riphath, 14 and Togarmah. 15 10:4 The sons of Javan were Elishah, 16 Tarshish, 17 the Kittim, 18 and the Dodanim. 19 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.
10:6 The sons of Ham were Cush, 20 Mizraim, 21 Put, 22 and Canaan. 23 10:7 The sons of Cush were Seba, 24 Havilah, 25 Sabtah, 26 Raamah, 27 and Sabteca. 28 The sons of Raamah were Sheba 29 and Dedan. 30
10:8 Cush was the father of 31 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 32 before the Lord. 33 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 34 of his kingdom were Babel, 35 Erech, 36 Akkad, 37 and Calneh 38 in the land of Shinar. 39 10:11 From that land he went 40 to Assyria, 41 where he built Nineveh, 42 Rehoboth-Ir, 43 Calah, 44 10:12 and Resen, which is between Nineveh and the great city Calah. 45
10:13 Mizraim 46 was the father of 47 the Ludites, 48 Anamites, 49 Lehabites, 50 Naphtuhites, 51 10:14 Pathrusites, 52 Casluhites 53 (from whom the Philistines came), 54 and Caphtorites. 55
10:15 Canaan was the father of 56 Sidon his firstborn, 57 Heth, 58 10:16 the Jebusites, 59 Amorites, 60 Girgashites, 61 10:17 Hivites, 62 Arkites, 63 Sinites, 64 10:18 Arvadites, 65 Zemarites, 66 and Hamathites. 67 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 68 from Sidon 69 all the way to 70 Gerar as far as Gaza, and all the way to 71 Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.
10:21 And sons were also born 72 to Shem (the older brother of Japheth), 73 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 74 Asshur, 75 Arphaxad, 76 Lud, 77 and Aram. 78 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 79 10:24 Arphaxad was the father of 80 Shelah, 81 and Shelah was the father of Eber. 82 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 83 and his brother’s name was Joktan. 10:26 Joktan was the father of 84 Almodad, 85 Sheleph, 86 Hazarmaveth, 87 Jerah, 88 10:27 Hadoram, Uzal, 89 Diklah, 90 10:28 Obal, 91 Abimael, 92 Sheba, 93 10:29 Ophir, 94 Havilah, 95 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 96 Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.
10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 97 over the earth after the flood.
12:4 How long must the land be parched 104
and the grass in every field be withered?
How long 105 must the animals and the birds die
because of the wickedness of the people who live in this land? 106
For these people boast,
“God 107 will not see what happens to us.” 108
4:3 Therefore the land will mourn,
and all its inhabitants will perish. 109
The wild animals, 110 the birds of the sky,
and even the fish in the sea will perish.
10:5 The inhabitants 111 of Samaria will lament 112 over the calf idol 113 of Beth Aven. 114
Its people will mourn over it;
its idolatrous priests will wail 115 over it, 116
because its splendor will be taken from them 117 into exile.
1 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
2 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
3 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
4 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
5 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
6 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
7 sn Madai was the ancestor of the Medes, who lived east of Assyria.
8 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
9 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
10 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
11 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
12 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
13 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.
14 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
15 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
16 sn The descendants of Elishah populated Cyprus.
17 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
18 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
19 tc Most of the MT
20 sn The descendants of Cush settled in Nubia (Ethiopia).
21 sn The descendants of Mizraim settled in Upper and Lower Egypt.
22 sn The descendants of Put settled in Libya.
23 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
24 sn The descendants of Seba settled in Upper Egypt along the Nile.
25 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.
26 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
27 sn The descendants of Raamah settled in southwest Arabia.
28 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
29 sn Sheba became the name of a kingdom in southwest Arabia.
30 sn The name Dedan is associated with àUla in northern Arabia.
31 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.
32 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
33 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
34 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.
35 tn Or “Babylon.”
36 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
37 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
38 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).
39 sn Shinar is another name for Babylonia.
40 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.
41 tn Heb “Asshur.”
42 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
43 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
44 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
45 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
46 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
47 tn Heb “fathered.”
48 sn The Ludites were African tribes west of the Nile Delta.
49 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
50 sn The Lehabites are identified with the Libyans.
51 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
52 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
53 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
54 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.
55 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
56 tn Heb “fathered.”
57 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
58 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.
59 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
60 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
61 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).
62 sn The Hivites were Canaanite tribes of a Hurrian origin.
63 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
64 sn The Sinites lived in Sin, another town in Lebanon.
65 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
66 sn The Zemarites lived in the town Sumur, north of Arka.
67 sn The Hamathites lived in Hamath on the Orontes River.
68 tn Heb “were.”
69 map For location see Map1-A1; JP3-F3; JP4-F3.
70 tn Heb “as you go.”
71 tn Heb “as you go.”
72 tn Heb “And to Shem was born.”
73 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
74 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
75 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
76 sn The descendants of Arphaxad may have lived northeast of Nineveh.
77 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
78 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
79 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
80 tn Heb “fathered.”
81 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
82 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
83 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
84 tn Heb “fathered.”
85 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
86 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
87 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
88 sn The name Jerah means “moon.”
89 sn Uzal was the name of the old capital of Yemen.
90 sn The name Diklah means “date-palm.”
91 sn Obal was a name used for several localities in Yemen.
92 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
93 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
94 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).
95 sn Havilah is listed with Ham in v. 7.
96 tn Heb “as you go.”
97 tn Or “separated.”
98 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
99 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
100 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
101 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
102 tn Heb “of the man.”
103 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
104 tn The verb here is often translated “mourn.” However, this verb is from a homonymic root meaning “to be dry” (cf. HALOT 7 s.v. II אָבַל and compare Hos 4:3 for usage).
105 tn The words “How long” are not in the text. They are carried over from the first line.
106 tn Heb “because of the wickedness of those who live in it.”
107 tn Heb “he.” The referent is usually identified as God and is supplied here for clarity. Some identify the referent with Jeremiah. If that is the case, then he returns to his complaint about the conspirators. It is more likely, however, that it refers to God and Jeremiah’s complaint that the people live their lives apart from concern about God.
108 tc Or reading with the Greek version, “God does not see what we are doing.” In place of “what will happen to us (אַחֲרִיתֵנוּ, ’akharitenu, “our end”) the Greek version understands a Hebrew text which reads “our ways” (אָרְחוֹתֵנו, ’orkhotenu), which is graphically very close to the MT. The Masoretic is supported by the Latin and is retained here on the basis of external evidence. Either text makes good sense in the context. Some identify the “he” with Jeremiah and understand the text to be saying that the conspirators are certain that they will succeed and he will not live to see his prophecies fulfilled.
109 tn Or “languish” (so KJV, NRSV); NIV “waste away.”
110 tn Heb “the beasts of the field” (so NAB, NIV).
111 tc The MT reads the singular construct noun שְׁכַן (shÿkhan, “the inhabitant [of Samaria]”), while the LXX and Syriac reflect the plural construct noun שְׁכַנֵי (shÿkhane, “the inhabitants [of Samaria]”). The singular noun may be a collective referring to the population of Samaria as a whole (BDB 1015 s.v. שָׁכֵן; e.g., Isa 33:24). Most English translations view this as a reference to the inhabitants of the city as a whole (KJV, RSV, NAB, NASB, NIV, NRSV, NJPS, TEV, CEV, NLT).
112 tc The MT reads יָגוּרוּ (yaguru, Qal imperfect 3rd person common plural from III גוּר, gur, “to dread”; see BDB 159 s.v. III גוּר 1). This reading is followed by most English versions but is syntactically awkward because III גוּר (“to dread”) is used nowhere else with the preposition לְ (lamed, “they are in dread for…”?). BDB suggests reading יָנוּדוּ (yanudu, Qal imperfect 3rd person common plural from נוּד, nud, “to lament”; BDB 626 s.v. נוּד 2.a) which harmonizes better with the parallelism with אָבַל (’aval, “to mourn”) in the following line. The verb נוּד (“to lament”) is used with the preposition לְ in the idiom “to lament for” (e.g., Isa 51:19; Jer 15:5; 16:5; 48:17; Nah 3:7). This involves simple orthographic confusion between ג (gimel) and נ (nun), as well as ר (resh) and ד (dalet) which were often confused by the scribes.
113 tc The MT reads the plural לְעֶגְלוֹת (lÿ’eglot, “for the calves”), while some Greek versions (LXX, Theodotion) and the Syriac reflect the singular לְעֵגֶל (“for the calf [calf idol]”). The singular reading is preferred on the basis of internal evidence: the oracle denounces the calf idol worship of Samaria. The plural form probably arose due to the ambiguity of the term “calf” when a scribe did not realize that the term was being used as a metonymy for the worship of the Egyptian calf goddess. Most recent English versions adopt the singular form and relate it to the calf goddess cult (RSV, NASB, NIV, NCV, NJPS, TEV, CEV, NLT); however, older English versions follow the MT plural (KJV, ASV).
114 sn See the note on the place name Beth Aven in 4:15.
115 tc The MT appears to read יָגִילוּ (yagilu, “they will rejoice”; Qal imperfect 3rd person masculine plural from גִּיל, gil, “to rejoice”), but this is likely an example of semantic polarization. See F. I. Andersen and D. N. Freedman, Hosea (AB), 556-67. The BHS editors propose the reading יְיֵלִילוּ (yÿyelilu, “they will lament”; Hiphil imperfect 3rd person masculine plural from יָלַל, yalal, “to lament”), which also appears in Hos 7:14. If this reading is original, the textual variant may be attributed to: (1) orthographic confusion between ל (lamed) and ג (gimel), and (2) haplography or dittography of י (yod). English versions are split; some follow the MT (KJV, ASV, NIV, NJPS), others the proposed emendation (RSV, NASB, NCV, NRSV, TEV, NLT).
116 tc This line division follows the MT rather than the line division suggested by the BHS editors.
117 tn Heb “from it” (so NAB, NRSV).
118 tn Here καί (kai) has not been translated.
119 tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
120 tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.
121 tn Here καί (kai) has not been translated.
122 sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.