6The sons of Ham were Cush and Mizraim and Put and Canaan. 7The sons of Cush were Seba and Havilah and Sabtah and Raamah and Sabteca; and the sons of Raamah were Sheba and Dedan. 8Now Cush became the father of Nimrod; he became a mighty one on the earth. 9He was a mighty hunter before the LORD; therefore it is said, “Like Nimrod a mighty hunter before the LORD.” 10The beginning of his kingdom was Babel and Erech and Accad and Calneh, in the land of Shinar. 11From that land he went forth into Assyria, and built Nineveh and Rehoboth-Ir and Calah, 12and Resen between Nineveh and Calah; that is the great city. 13Mizraim became the father of Ludim and Anamim and Lehabim and Naphtuhim 14and Pathrusim and Casluhim (from which came the Philistines) and Caphtorim.

      15Canaan became the father of Sidon, his firstborn, and Heth 16and the Jebusite and the Amorite and the Girgashite 17and the Hivite and the Arkite and the Sinite 18and the Arvadite and the Zemarite and the Hamathite; and afterward the families of the Canaanite were spread abroad. 19The territory of the Canaanite extended from Sidon as you go toward Gerar, as far as Gaza; as you go toward Sodom and Gomorrah and Admah and Zeboiim, as far as Lasha. 20These are the sons of Ham, according to their families, according to their languages, by their lands, by their nations.

      21Also to Shem, the father of all the children of Eber, and the older brother of Japheth, children were born. 22The sons of Shem were Elam and Asshur and Arpachshad and Lud and Aram. 23The sons of Aram were Uz and Hul and Gether and Mash. 24Arpachshad became the father of Shelah; and Shelah became the father of Eber. 25Two sons were born to Eber; the name of the one was Peleg, for in his days the earth was divided; and his brother’s name was Joktan. 26Joktan became the father of Almodad and Sheleph and Hazarmaveth and Jerah 27and Hadoram and Uzal and Diklah 28and Obal and Abimael and Sheba 29and Ophir and Havilah and Jobab; all these were the sons of Joktan. 30Now their settlement extended from Mesha as you go toward Sephar, the hill country of the east. 31These are the sons of Shem, according to their families, according to their languages, by their lands, according to their nations.

      32These are the families of the sons of Noah, according to their genealogies, by their nations; and out of these the nations were separated on the earth after the flood.

Parallel Verses

New American Standard Bible (©1995)
The sons of Japheth were Gomer and Magog and Madai and Javan and Tubal and Meshech and Tiras.

GOD'S WORD® Translation (©1995)
Japheth's descendants were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

King James Bible
The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

Douay-Rheims Bible
The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras.

Darby Bible Translation
The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

English Revised Version
The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

Webster's Bible Translation
The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

World English Bible
The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.

Young's Literal Translation
Sons of Japheth are Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

Cross References

Genesis 9:27 "May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be his servant."

Genesis 10:1 Now these are the records of the generations of Shem, Ham, and Japheth, the sons of Noah; and sons were born to them after the flood.

2 Kings 17:6 In the ninth year of Hoshea, the king of Assyria captured Samaria and carried Israel away into exile to Assyria, and settled them in Halah and Habor, on the river of Gozan, and in the cities of the Medes.

1 Chronicles 1:5 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras.

Psalm 120:5 Woe is me, for I sojourn in Meshech, For I dwell among the tents of Kedar!

Isaiah 66:19 "I will set a sign among them and will send survivors from them to the nations: Tarshish, Put, Lud, Meshech, Rosh, Tubal and Javan, to the distant coastlands that have neither heard My fame nor seen My glory. And they will declare My glory among the nations.

Ezekiel 27:13 "Javan, Tubal and Meshech, they were your traders; with the lives of men and vessels of bronze they paid for your merchandise.

Ezekiel 32:26 "Meshech, Tubal and all their hordes are there; their graves surround them. All of them were slain by the sword uncircumcised, though they instilled their terror in the land of the living.

Ezekiel 38:2 "Son of man, set your face toward Gog of the land of Magog, the prince of Rosh, Meshech and Tubal, and prophesy against him

Ezekiel 38:6 Gomer with all its troops; Beth-togarmah from the remote parts of the north with all its troops-- many peoples with you.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

This chapter shows more particularly what was said in general (ch. 9:19), concerning the three sons of Noah, that "of them was the whole earth overspread;" and the fruit of that blessing (ch. 9:1, 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 (v. 2-5). II. The posterity of Ham (v. 6-20), and in this particular notice is taken of Nimrod (v. 8-10). III. The posterity of Shem (v. 21, etc.).

Verses 1-5

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

Calvin's Commentary

1. Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

1. Porro istae sunt generationes filiorum Noah, Sem, Cham, et Jepheth: quibus nati sunt filii post diluvium.

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

2. Filii Jepheth, Gomer, et Magog, et Madai, et Javan, et Thubal, et Mesech, et Thiras.

3. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

3. Et filii Gomer, Ascenas, et Riphath, et Thogarmah.

4. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

4. Et filii Javan, Elisah, et Tharsis, Chitthim, Dodanim.

5. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

5. Ab istis separatae sunt insulae Gentium secundum terras suas, singulae secundum linguam suam, secundum familias suas, in gentibus suis.

6. And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

6. Et filii Cham, Chus, et Misraim, et Phut, et Chenaan.

7. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.

7. Et filii Chus, Seba, et Havilah, et Sabthah, et Rahamah, et Sabtecha. Filii autem Rahamah, Seba, et Dedan.

8. And Cush begat Nimrod: he began to be a mighty one in the earth.

8. Et Chus genuit Nimrod: ipse coepit esse potens in terra:

9. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.

9. Ipse fuit potens in venatione coram Jehova: idcirco dicitur, Sicut Nimrod poteus venatione coram Jehova.

10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

10. Et fuit principium regni illius Babel, et Erech, et Achad, et Chalneh, in terra Sinhar.

11. Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

11. E terra illa egressus est Assur, et aedificavit Nineven, et Rehoboth civitatem, et Chelah,

12. And Resen between Nineveh and Calah: the same is a great city

12. Et Resen inter Nineven et inter Chelah; ipsa est civitas magna.

13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

13. Misraim autem genuit Ludim, et Hanamim, et Lehabim, et Naphthuhim,

14. And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

14. Et Pathrusim, et Casluhim, unde egressi sunt Pelistim, et Chaphthorim.

15. And Canaan begat Sidon his firstborn, and Heth,

15. Et Chenaan genuit Sidon primogenitum suum, et Heth,

16. And the Jebusite, and the Amorite, and the Girgasite,

16. Et Jebusi, et Emori, et Girgasi,

17. And the Hivite, and the Arkite, and the Sinite,

17. Et Hivvi, et Arci, et Sini,

18. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.

18. Et Arvadi, et Semari, et Hamathi: et postea sparsae sunt familiae Chenaanaei.

19. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

19. Et fuit terminus Chenaanaei a Sidon ingrediente to Gerar usque ad Hazzah, donec ingrediaris Sedom et Hamorah, et Admah, et Seboim, usque ad Lasah.

20. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

20. Isti filii Cham per familias suas, per linguas suas, in terris suis, in gentibus suis.

21. Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

21. Ipsi quoque Sem soboles, etiam ipse fuit pater omnium filiorum Eber, frater Jepheth major.

22. The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.

22. Filii Sem, Helam, et Assur, et Arphachsad, et Lud, et Aram.

23. And the children of Aram; Uz, and Hul, and Gether, and Mash.

23. Et filii Aram, Hus, et Hul, et Gether, et Mas.

24. And Arphaxad begat Salah; and Salah begat Eber.

24. Et Arphachsad genuit Selah, et Selah genuit Eber.

25. And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan.

25. Et ipsi Eber nati sunt duo filii: nomen unius Peleg, quia in diebus ejus divisa est terra: et nomen fratris ejus Joctan.

26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

26. Et Joctan genuit Almodad, et Seleph, et Hasarmaveth, et Jarah,

27. And Hadoram, and Uzal, and Diklah,

27. Et Hadoram, et Uzal, et Diclah,

28. And Obal, and Abimael, and Sheba,

28. Et Hobal, et Abimael, et Seba,

29. And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

29. Et Ophir, et Havilah, et Jobab: omnes isti filii Joctan.

30. And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.

30. Et fuit habitatio eorum a Mesah, donec ingrediaris Sephar, montem Orientis.

31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

31. Isti filii Sem per familias suas, per linguas suas, in terris suis, in gentibus suis.

32. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

32. Istae familiae filiorum Noah per generationes suas in gentibus suis: et ab istis divisae sunt gentes in terra post diluvium.

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

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, tsyd (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.

10. And the beginning of his kingdom was Babel. Moses here designates the seat of Nimrod's empire. He also declares that four cities were subject to him; it is however uncertain whether he was the founder of them, or had thence expelled their rightful lords. And although mention is elsewhere made of Calneh, [314] yet Babylon was the most celebrated of all. I do not however think that it was of such wide extent, or of such magnificent structure, as the profane historians relate. But since the region was among the first and most fruitful, it is possible that the convenience of the situation would afterwards invite others to enlarge the city. Wherefore Aristotle, in his Politics, taking it out of the rank of cities, compares it to a province. Hence it has arisen, that many declare it to have been the work of Semiramis, by whom others say that it was not built but only adorned and joined together by bridges. The land of Shinar is added as a note of discrimination, because there was also another Babylon in Egypt, which is now called Cairo. [315] But it is asked, how was Nimrod the tyrant of Babylon, when Moses in the following chapter, Genesis 11:1 subjoins, that a tower was begun there, which obtained this name from the confusion of tongues? Some suppose that a hysteron proteron [316] is here employed, and that what Moses is afterwards about to relate concerning the building of the tower was prior in the order of time. Moreover, they add, that because the building of the tower was disastrously obstructed, their design was changed to that of building a city. But I rather think there is a prolepsis ; and that Moses called the city by the same name, which afterwards was imposed by a more recent event. The reason of the conjecture is that probably, at this time, the inhabitants of that place, who had engaged in so vast a work, were numerous. It might also happen, that Nimrod, solicitous about his own fame and power, inflamed their insane desire by this pretext, that some famous monument should be erected in which their everlasting memory might remain. Still, since it is the custom of the Hebrews to prosecute more diffusely, afterwards, what they had touched upon briefly, I do not entirely reject the former opinion. [317]

11. Out of that land went forth Asshur. It is credible that Asshur was one of the posterity of Shem. And the opinion has been commonly received, that he is here mentioned, because, when he was dwelling, in the neighborhood of Nimrod, he was violently expelled thence. In this manner, Moses would mark the barbarous ferocity of Nimrod. And truly these are the accustomed fruits of a greatness which does not keep within bounds; whence has arisen the old proverb, Great kingdoms are great robberies.' It is indeed necessary that some should preside over others; but where ambition, and the desire of rising higher than is right, are rampant, they not only draw with them the greatest and most numerous injuries, but also verge closely upon the dissolution of human society. Yet I rather adopt the opinion of those who say that Asshur is not, in this place, the name of a man, but of a country which derived its appellation from him; and thus the sense will be, that Nimrod, not content with his large and opulent kingdom, gave the reins to his cupidity, and pushed the boundaries of his empire even into Assyria, where he also built new cities. [318] The passage in Isaiah (Isaiah 23:13) is alone opposed to this opinion, where he says, Behold the land of the Chaldeans, the people was not, Asshur founded it when they inhabited the deserts, and he reduced it to ruin.' [319] For the prophet seems to say, that cities were built by the Assyrians in Chaldea, whereas previously, its inhabitants were wandering and scattered as in a desert. But it may be, that the prophet speaks of other changes of these kingdoms, which occurred afterwards. For, at the time in which the Assyrians maintained the sovereignty, seeing that they flourished in unbounded wealth, it is credible that Chaldea, which they had subjected to themselves was so adorned and increased by a long peace, that it might seem to have been founded by them. And we know, that when the Chaldeans, in their turn, seized on the empire, Babylon was exalted on the ruins of Nineveh.

21. Unto Shem also , the father of all the children of Eber. Moses, being about to speak of the sons of Shem, makes a brief introduction, which he had not done in reference to the others. Nor was it without reason; for since this was the race chosen by God, he wished to sever it from other nations by some special mark. This also is the reason why he expressly styles him the father of the sons of Eber,' and the elder brother of Japheth. [320] For the benediction of Shem does not descend to all his grandchildren indiscriminately, but remains in one family. And although the grandchildren themselves of Eber declined from the true worship of God, so that the Lord might justly have disinherited them; yet the benediction was not extinguished, but only buried for a season, until Abraham was called, in honor of whom this singular dignity is ascribed to the race and name of Eber. For the same cause, mention is made of Japheth, in order that the promise may be confirmed, God shall speak gently unto Japheth, that he may dwell in the tents of Shem.' Shem is not here called the brother of Ham, inasmuch as the latter was cut off from the fraternal order, and was debarred his own right. Fraternity remained only between them and Japheth; because, although they were separated, God had engaged that he would cause them to return from this dissension into union. As it respects the name Eber, they who deny it to be a proper name, but deduce it from the word which signifies to pass over, are more than sufficiently refuted by this passage alone.

Footnotes:

[306] For ample information on this interesting subject, which the general plan of Calvin's Commentary scarcely allowed him fully to investigate, the reader cannot do better than consult Dr. Wells' Geography of the Old Testament, chap. 3 From certain expressiones contained in the Mosaic account here given, of the first settlement of nations after the flood, it is clear that the records of the chapter now before us, have reference to the state of things after the confusion of tongues at the building of the Tower of Babel, though the narration of this event occurs in the chapter following; for the settlements are said to be made "according to their languages." But we know that before the attempt to build the tower, the whole earth was of "one language and of one speech;" and therefore the events here placed first, in the order of narration, were subsequent in the order of time. It may be proper here to observe, that according to the division of the earth into three great portions, Europe, Asia, and Africa, speaking generally, Japheth was the progenitor of the Europeans, Shem of the Asiatics, and Ham of the Africans. Yet this line of demarcation is not intended to be accurately drawn. The whole of Lesser Asia, for instance, falls within the province of the sons of Japheth; and Arabia within that of the sons of Ham. -- Ed.

[307] ^"Hic ergo Cyclopicus est furor."

[308] The first relating to the sons of Japheth the elder brother, from verse 2 to verse 6; the second, to the sons of Ham, from verse 6 to verse 21; the third, to the sons of Shem, from 21 to the end. Shem, though generally named first as a mark of Divine favor, is here placed last, because the subsequent history of Moses principally concerns this race; as Calvin properly argues. -- Ed.

[309] Doubtless there is truth in these remarks of Calvin. Yet he seems to carry his objection too far. For it is one of the strongest possible confirmations of the truth of the Mosaic history, that (notwithstanding some inevitable obscurity) there should be such a mass of undeniable evidence still existing, that the world was really divided in the manner here described. Far more nations than Calvin supposed may, with the highest degree of probability, be traced upward to the progenitors whose names are here recorded. See Wells' Geography, Mede's Works, and Bishop Patrick's Commentary. A list of the names, with the supposed corresponding nations, is also given in the Commentary of Professor Bush on this chapter. The following extract from Hengstenberg's Egypt, and the Books of Moses,' also bears upon this point: -- "It has often been asserted that the genealogical table in Genesis 10. cannot be from Moses: since so extended a knowledge of nations lies far beyond the geographical horizon of the Mosaic age. This hypothesis must now be considered as exploded. The new discoveries and investigations in Egypt have shown that they maintained, even from the most ancient times, a vigorous commerce with other nations, and sometimes with very distant nations. . . . But not merely, in general, do the investigations in Egyptian antiquities favor the belief that Moses was the author of the account in this tenth chapter of Genesis. On the Egyptian monuments, those especially which represent the conquests of the ancient Pharaohs over foreign nations, . . . not a few names have been found which correspond with those contained in the chapter before us." The learned author then proceeds to adduce instances in proof of his position, which the reader may consult with advantage. -- See Hengstenberg's Egypt, and the Books of Moses, chap. v2 p. 195 -- Ed.

[310] "tsyd Metaphorice cibus venatione partus, aut quovis modo paratus, praeter panem." -- Schindler. -- Ed

[311] Some translate it, "Against the Lord;" yet, perhaps, the words will hardly bear this rendering. -- Ed.

[312] ^"Qua propter dicetur," etc., "Wherefore it shall be said" In Calvin's text it is, "Idcirco dicitur," "Wherefore it is said."

[313] ^"Ob hoc exivit proverbium, Quasi Nemrod robustus venator eoram Domino." -- Vulgate

[314] Amos 6:2.

[315] ^"Quam hodie Cairum vocant." -- "Babylon was a habitation formed by the Persians, which may with probability be referred to the time of the conquest of Egypt by Cambyses. A quarter retaining the name of Baboul or Babilon, in the city commonly called Old Cairo, which overlooks the Nile at some distance above the Delta, shows its true position." -- D'Anville's Ancient Geography, vol. 2 p. -- Ed

[316] husteron proteron, is when that which really comes last in the order of time, is for some reason put first in the order of narration. -- Ed

[317] A reason why the former of these opinions is to be preferred will be found in a note at page 313, where it is stated that the division of tongues had already taken place, before these nations were settled. -- Ed.

[318] See the marginal reading of the English version -- He went out into Assyria.'

[319] Bishop Lowth's translation of the passage is as follows: -- "Behold the land of the Chaldeans; This people was of no account; (The Assyrian founded it for the inhabitants of the desert; They raised the watch-towers, they set up the palaces thereof;) This people hath reduced her to ruin." See also his note on this passage, which accords with Calvin's supposition, that the prophet referred to some subsequent period of history. -- Ed.

[320] In the English translation it is, The brother of Japheth the elder.' The balance of proof seems to lie in favor of the English translation, and gives the seniority to Japheth. Shem is supposed to be placed first, not on account of his age, but because his was the chosen seed. -- Ed.

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Alphabetical: and Gomer Japheth Javan Madai Magog Meshech of sons The Tiras Tubal were

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Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making

Healing a Phoenician Woman's Daughter.
(Region of Tyre and Sidon.) ^A Matt. XV. 22-28; ^B Mark VII. 24-30. ^b And he entered into a house, and would have no man know it [Jesus sought concealment for the purposes noted in the last section. He also, no doubt, desired an opportunity to impact private instruction to the twelve]; and he could not be hid. [The fame of Jesus had spread far and wide, and he and his disciples were too well known to escape the notice of any who had seen them or heard them described.] 25 But { ^a 22 And} behold, …
J. W. McGarvey—The Four-Fold Gospel

The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with …
John Lightfoot—From the Talmud and Hebraica

Syria at the Beginning of the Egyptian Conquest
SYRIA AT THE BEGINNING OF THE EGYPTIAN CONQUEST NINEVEH AND THE FIRST COSSAEAN KINGS-THE PEOPLES OF SYRIA, THEIR TOWNS, THEIR CIVILIZATION, THEIR RELIGION-PHOENICIA. The dynasty of Uruazagga-The Cossseans: their country, their gods, their conquest of Chaldaea-The first sovereigns of Assyria, and the first Cossaean Icings: Agumhakrime. The Egyptian names for Syria: Khara, Zahi, Lotanu, Kefatiu-The military highway from the Nile to the Euphrates: first section from Zalu to Gaza-The Canaanites: …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Pioneer's Influence Upon a Nation's Ideals.
ABRAHAM, THE TRADITIONAL FATHER OF HIS RACE.--Gen. 12:1-8; 13:1-13; 16; 18, 19; 21:7; 22:1-19. Parallel Readings. Hist. Bible I, 73-94. Prin of Pol., 160-175. Jehovah said to Abraham, Go forth from thy country, and from thy kindred, and from thy father's house, to the land that I will show thee, that I may make of thee a great nation; and I will surely bless thee, and make thy name great, so that thou shalt be a blessing, I will also bless them that bless thee, and him that curseth thee will …
Charles Foster Kent—The Making of a Nation

The Interpretation of the Early Narratives of the Old Testament
[Sidenote: Importance of regarding each story as a unit] Of all the different groups of writings in the Old Testament, undoubtedly the early narratives found in the first seven books present the most perplexing problems. This is primarily due to the fact that they have been subject to a long process of editorial revision by which stories, some very old and others very late and written from a very different point of view, have been closely joined together. While there is a distinct aim and unity …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Sargon of Assyria (722-705 B. C. )
SARGON AS A WARRIOR AND AS A BUILDER. The origin of Sargon II.: the revolt of Babylon, Merodach-baladan and Elam--The kingdom of Elam from the time of the first Babylonian empire; the conquest's of Shutruh-nalkunta I.; the princes of Malamir--The first encounter of Assyria and Elam, the battle of Durilu (721 B.C.)--Revolt of Syria, Iaubidi of Hamath and Hannon of Gaza--Bocchoris and the XXIVth Egyptian dynasty; the first encounter of Assyria with Egypt, the battle of Raphia (720 B.C.). Urartu …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Book of the First Generations of Man, and the Glory of the Cainites.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES. A. THE BOOK OF THE FIRST GENERATIONS OF MAN. 1. The reasons why Moses records the generations of Adam 1. 2. Why he so particularly gives the years, and in the case of each patriarch adds "and he died" 1-2. 3. Why Enoch is placed in the records of the dead 3-4. * Was Enoch a sinner, and do sinners have hope of eternal life 4. * Of death. a. How we are to comfort ourselves against death 5. b. How reason views death, and how …
Martin Luther—Commentary on Genesis, Vol. II

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament