Genesis 10 commentary

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

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, Ge 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.

The posterity of Canaan were numerous, rich, and pleasantly seated; yet Canaan was under a Divine curse, and not a curse causeless. Those that are under the curse of God, may, perhaps, thrive and prosper in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us. The curse of God always works really, and always terribly. Perhaps it is a secret curse, a curse to the soul, and does not work so that others can see it; or a slow curse, and does not work soon; but sinners are reserved by it for a day of wrath Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing. Abram and his seed, God's covenant people, descended from Eber, and from him were called Hebrews. How much better it is to be like Eber, the father of a family of saints and honest men, than the father of a family of hunters after power, worldly wealth, or vanities. Goodness is true greatness.

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. 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. 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, “Hic ergo Cyclopicus est furor.” 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, 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. 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. 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. 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, ציד ( tsaid ,) properly signifies hunting , as the Hebrew grammarians state; yet it is often taken for food “ציד Metaphorice cibus venatione partus, aut quovis modo paratus, praeter panem.” — Schindler . — Ed 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,” Some translate it, “Against the Lord;” yet, perhaps, the words will hardly bear this rendering. — Ed. 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 “Qua propter dicetur,” etc., “Wherefore it shall be said” In Calvin’s text it is, “Idcirco dicitur,” “Wherefore it is said.” 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. “Ob hoc exivit proverbium, Quasi Nemrod robustus venator eoram Domino.” — Vulgate 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, Amos 6:2. 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. “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. 152. — Ed 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 ὕστερον πρότερον, is when that which really comes last in the order of time, is for some reason put first in the order of narration. — Ed 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. 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.

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. See the marginal reading of the English version — ‘He went out into Assyria.’ 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.’ 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. 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. 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. 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.

CHAPTER 11.

Genesis 11:1-32

1. And the whole earth was of one language, and of one speech.

1. Erat autem universa terra labii unius, et verborum eorundem.

2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

2. Et fuit, quum proficiscerentur ipsi ab Oriente, invenerunt planitiem in terra Sinhar, et habitaverunt ibi.

3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.

3. Et dixerunt quisqui ad proximum suum, Agite, laterificemus lateres, et coquamus ad coctionem: et fuit eis later pro lapide, et bitumen fuit eis pro caemento.

4. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.

4. Et dixerunt, Agite, aedificemus nobis urbem et turrim, cujus caput pertingat usque ad coelum, et faciamus nobis nomen, ne forte dispergamur in superficiem universae terrae.

5. And the LORD came down to see the city and the tower, which the children of men builded.

5. Et descendit Jehova ut videret urbem et turrim, quam aedificabant filii hominum.

6. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

6. Et dixit Jehova, En, populus unus, et labium unum est omnibus ipsis: et hoc est incipere eorum ut faciant, et nunc non prohibebitur ab eis quod cogitaverunt ut facerent.

7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

7. Agite, descendamus, et confundamus ibi labium eorum, ut non audiant unusquisque labium proximi sui.

8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.

8. Et dispersit Jehova eos inde per superficiem omnis terrae, et cessaverunt aedificare civitatem.

9. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.

9. Propterea vocavit nomen ejus Babel: quia ibi confudit Jehova labium universae terrae, et inde dispersit eos Jehova in superficiem universae terrae.

10. These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

10. Hae sunt generationes Sem. Sem filius centum annorum genuit Arphachsad duobus annis post diluvium.

11. And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

11. Et vixit Sem, post quam genuit Arphachsad, quingentos annos: et genuit filios et filias.

12. And Arphaxad lived five and thirty years, and begat Salah:

12. Et Arphachsad vixit quinque et triginta annos, et genuit Selah.

13. And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

13. Et vixit Arphachsad, postquam genuit Selah, tres annos et quadringentos annos: et genuit filios et filias.

14. And Salah lived thirty years, and begat Eber:

14. Et Selah vixit triginta annos, et genuit Eber.

15. And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

15. Et vixit Selah, postquam genuit Eber, tres annos et quadringentos annos: et genuit filios et filias.

16. And Eber lived four and thirty years, and begat Peleg:

16. Et vixit Eber quatuor et triginta annos, et genuit Peleg.

17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

17. Et vixit Eber, postquam genuit Peleg, triginta annos et quadringentos annos: et genuit filios et filias.

18. And Peleg lived thirty years, and begat Reu:

18. Et vixit Peleg triginta annos, et genuit Rehu.

19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

19. Et vixit Peleg, postquam genuit Rehu, novem annos et ducentos annos: et genuit filios et filias.

20. And Reu lived two and thirty years, and begat Serug:

20. Et vixit Rehu duos et triginta annos, et genuit Serug.

21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

21. Et vixit Rehu, postquam genuit Serug, septem annos et ducentos annos: et genuit filios et filias.

22. And Serug lived thirty years, and begat Nahor:

22. Et vixit Serug triginta annos, et genuit Nachor.

23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

23. Et vixit Serug, postquam genuit Nachor, ducentos annos: et genuit filios et filias.

24. And Nahor lived nine and twenty years, and begat Terah:

24. Et vixit Nachor novem et viginti annos, et genuit Thare.

25. And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

25. Et vixit Nachor, postquam genuit Thare, novemdecim annos et centum annos: et genuit filios et filias.

26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.

26. Et vixit Thare septuaginta annos, et genuit Abram, Nachor, et Haran.

27. Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

27. Et istae sunt generationes Thare. Thare genuit Abram, Nachor, et Haran: et Haran genuit Lot.

28. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

28. Et mortuus est Haran coram Thare patre suo in terra nativitatis suae, in Ur Chaldeae.

29. And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

29. Et acceperunt Abram et Nachor uxores: nomen uxoris Abram, Sarai: et nomen uxoris Nachor, Milchah, filia Haran patris Milchah, et patris Ischah.

30. But Sarai was barren; she had no child.

30. At fuit autem Sarai sterilis: nec erat ei filius.

31. And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

31. Tulit autem Thare Abram filium suum, et Lot filium Haran, filium filii sui, et Sarai nurum suam, uxorem Abram filii sui: et egressi sunt sum eis de Ur Chaldeae, ut pergerent in terram Chenaan: et venerunt usque ad Charan, et habitaverunt ibi.

32. And the days of Terah were two hundred and five years: and Terah died in Haran.

32. Et fuerunt dies Thare quinque et ducenti anni: et mortuus est Thare in Charan.

CHAPTER 10

Ge 10:1-32. Genealogies.

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

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

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

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

8. Nimrod--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 [Ge 10:10].

10. the beginning of his kingdom--This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.

11. Out of that land went forth Asshur--or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country.

and builded Nineveh--opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.

21. Unto Shem--The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.

23. Aram--In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.

24. Arphaxad--The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.

25. Peleg; for in his days was the earth divided--After the flood (Ge 11:10-16) the descendants of Noah settled at pleasure and enjoyed the produce of the undivided soil. But according to divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided and his son's name, "Peleg," was given in memory of that event (see De 32:8; Ac 17:26).

32. These are the families of the sons of Noah, after their generations, in their nations, &c.--This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Nimrod - Of this person little is known, as he is not mentioned except here and in 1Chr 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 1Chr 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.

The beginning of his kingdom was Babel - בבל babel signifies confusion; and it seems to have been a very proper name for the commencement of a kingdom that appears to have been founded in apostasy from God, and to have been supported by tyranny, rapine, and oppression.

In the land of Shinar - The same as mentioned Gen 11:2. It appears that, as Babylon was built on the river Euphrates, and the tower of Babel was in the land of Shinar, consequently Shinar itself must have been in the southern part of Mesopotamia.

Out of that land went forth Asshur - The marginal reading is to be preferred here. He - Nimrod, went out into Assyria and built Nineveh; and hence Assyria is called the land of Nimrod, Mic 5:6. Thus did this mighty hunter extend his dominions in every possible way. The city of Nineveh, the capital of Assyria, is supposed to have had its name from Ninus, the son of Nimrod; but probably Ninus and Nimrod are the same person. This city, which made so conspicuous a figure in the history of the world, is now called Mossul; it is an inconsiderable place, built out of the ruins of the ancient Nineveh.

Rehoboth, and Calah, etc. - Nothing certain is known concerning the situation of these places; conjecture is endless, and it has been amply indulged by learned men in seeking for Rehoboth in the Birtha of Ptolemy, Calah in Calachine, Resen in Larissa, etc., etc.

Mizraim begat Ludim - Supposed to mean the inhabitants of the Mareotis, a canton in Egypt, for the name Ludim is evidently the name of a people.

Anamim - According to Bochart, the people who inhabited the district about the temple of Jupiter Ammon.

Lehabim - The Libyans, or a people who dwelt on the west of the Thebaid, and were called Libyo-Egyptians.

Naphtuhim - Even the conjectures can scarcely fix a place for these people. Bochart seems inclined to place them in Marmarica, or among the Troglodytae.

Pathrusim - The inhabitants of the Delta, in Egypt, according to the Chaldee paraphrase; but, according to Bochart, the people who inhabited the Thebaid, called Pathros in Scripture.

Casluhim - The inhabitants of Colchis; for almost all authors allow that Colchis was peopled from Egypt.

Philistim - The people called Philistines, the constant plagues and frequent oppressors of the Israelites, whose history may be seen at large in the books of Samuel, Kings, etc.

Caphtorim - Inhabitants of Cyprus according to Calmet.

Sidon - Who probably built the city of this name, and was the father of the Sidonians.

Heth - From whom came the Hittites, so remarkable among the Canaanitish nations.

The Jebusite-Amorite, etc. - Are well known as being the ancient inhabitants of Canaan, expelled by the children of Israel.

These are the sons of Ham after their families - No doubt all these were well known in the days of Moses, and for a long time after; but at this distance, when it is considered that the political state of the world has been undergoing almost incessant revolutions through all the intermediate portions of time, the impossibility of fixing their residences or marking their descendants must be evident, as both the names of the people and the places of their residences have been changed beyond the possibility of being recognized.

Shem also, the father of all the children of Eber - It is generally supposed that the Hebrews derived their name from Eber or Heber, son of Shem; but it appears much more likely that they had it from the circumstance of Abraham passing over (for so the word עבר abar signifies) the river Euphrates to come into the land of Canaan. See the history of Abraham, Gen 14:13 (note).

Elam - From whom came the Elamites, near to the Medes, and whose chief city was Elymais.

Asshur - Who gave his name to a vast province (afterwards a mighty empire) called Assyria.

Arphaxad - From whom Arrapachitis in Assyria was named, according to some; or Artaxata in Armenia, on the frontiers of Media, according to others.

Lud - The founder of the Lydians. In Asia Minor; or of the Ludim, who dwelt at the confluence of the Euphrates and Tigris, according to Arias Montanus.

Aram - The father of the Arameans, afterwards called Syrians.

Uz - Who peopled Caelosyria, and is supposed to have been the founder of Damascus.

Hul - Who peopled a part of Armenia.

Gether - Supposed by Calmet to have been the founder of the Itureans, who dwelt beyond the Jordan, having Arabia Desert on the east, and the Jordan on the west.

Mash - Who inhabited mount Masius in Mesopotamia, and from whom the river Mazeca, which has its source in that mountain, takes its name.

Salah - The founder of the people of Susiana.

Eber - See Gen 10:21. The Septuagint add Cainan here, with one hundred and thirty to the chronology.

Peleg - From פלג palag, to divide, because in his days, which is supposed to be about one hundred years after the flood, the earth was divided among the sons of Noah. Though some are of opinion that a physical division, and not a political one, is what is intended here, viz., a separation of continents and islands from the main land; the earthy parts having been united into one great continent previously to the days of Peleg. This opinion appears to me the most likely, for what is said, Gen 10:5, is spoken by way of anticipation.

Joktan - He had thirteen sons who had their dwelling from Mesha unto Sephar, a mount of the east, which places Calmet supposes to be mount Masius, on the west in Mesopotamia, and the mountains of the Saphirs on the east in Armenia, or of the Tapyrs farther on in Media. In confirmation that all men have been derived from one family, let it be observed that there are many customs and usages, both sacred and civil, which have prevailed in all parts of the world; and that these could owe their origin to nothing but a general institution, which could never have existed, had not mankind been originally of the same blood, and instructed in the same common notions before they were dispersed. Among these usages may be reckoned,

1. The numbering by tens.

2. Their computing time by a cycle of seven days.

3. Their setting apart the seventh day for religious purposes.

4. Their use of sacrifices, propitiatory and eucharistical.

5. The consecration of temples and altars.

6. The institution of sanctuaries or places of refuge, and their privileges.

7. Their giving a tenth part of the produce of their fields, etc., for the use of the altar.

8. The custom of worshipping the Deity bare-footed.

9. Abstinence of the men from all sensual gratifications previously to their offering sacrifice.

10. The order of priesthood and its support.

11. The notion of legal pollutions, defilements, etc.

12. The universal tradition of a general deluge.

13. The universal opinion that the rainbow was a Divine sign, or portent, etc., etc. See Dodd.

The wisdom and goodness of God are particularly manifested in repeopling the earth by means of three persons, all of the same family, and who had witnessed that awful display of Divine justice in the destruction of the world by the flood, while themselves were preserved in the ark. By this very means the true religion was propagated over the earth; for the sons of Noah would certainly teach their children, not only the precepts delivered to their father by God himself, but also how in his justice he had brought the flood on the world of the ungodly, and by his merciful providence preserved them from the general ruin. It is on this ground alone that we can account for the uniformity and universality of the above traditions, and for the grand outlines of religious truth which are found in every quarter of the world. God has so done his marvellous works that they may be had in everlasting remembrance.

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

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

Began to be mighty on the earth - 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.

Nimrod was a mighty hunter - This he began with, and for this became famous to a proverb. Some think he did good with his hunting, served his country by ridding it of wild beasts, and so insinuated himself into the affections of his neighbours, and got to be their prince. And perhaps, under pretence of hunting, he gathered men under his command, to make himself master of the country. Thus he became a mighty hunter, a violent invader of his neighbour's rights and properties. And that, before the Lord - 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 conquerers 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 seventy; that is, 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.

The beginning of his kingdom was Babel - Some way or other, he got into power: and so laid the foundations of a monarchy which was afterwards a head of gold. It doth not appear that he had any right to rule by birth; but either his fitness for government recommended him, or by power and policy he gradually advanced into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person.

The account of the posterity of Canaan, and the land they possessed is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was to become Immanuel's land. And by this account, it appears that the posterity of Canaan was both numerous and rich, and very pleasantly seated, and yet Canaan was under a curse. Canaan here has a better land than either Shem or Japheth and yet they have a better lot, for they inherit the blessing.

Two things especially are observable in this account of the posterity of Shem. The description of Shem, Ge 10:21, we have not only his name, Shem, which signifies a name; but two titles to distinguish him by. He was the father of all the children of Eber. Eber was his great grandson, but why should he be called the father of all his children, rather than of all Arphaxad's or Salah's? Probably because Abraham and his seed, not only descended from Heber, but from him were called Hebrews. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy; and the holy tongue being commonly called from him the Hebrew, it is probable he retained it in his family in the confusion of Babel, as a special token of God's favour to him. He was the brother of Japheth the elder; by which it appears, that though Shem be commonly put first, yet he was not Noah's first - born, but Japheth was elder. But why should this also be put as part of Shem's description, that he was the brother of Japheth, since that had been said before? Probably this is intended to signify the union of the Gentiles with the Jews in the church. He had mentioned it as Shem's honour, that he was the father of the Hebrews; but lest Japheth's seed should therefore be looked upon as shut out from the church, he here minds us, that he was the brother of Japheth, not in birth only, but in blessing, for Japheth was to dwell in the tents of Shem. The reason of the name of Peleg, Ge 10:25, because, in his days, (that is, about the time of his birth) was the earth divided among the children of men that were to inhabit it; either when Noah divided it, by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues.

2. The Sons of Iapheth : Gomer and Magog , and Madai , and Iavan , and Tubal , and Meshech , and Tiras .

Whose portion was at first Asia the less, and afterwards by degrees all Europe and the Northern parts of Asia This is he so much celebrated among the Greeks by the name of Iapetus.

Whose Posterity are reckoned among the Northern People. Ezek. 38. 6. and were seated in the Northern parts of the lesser Asia, and afterwards about [illegible: 1 word], and from him were called Goma[illegible: 1+ letters]i, and by an easie change, Cimbri, or Cimmerii,

The Father of the S[illegible: 1+ letters]ythians, as may be gathered from Ezek. 38. 2, 3, 15. and 39. 3▪ 6.

Whose Posterity, wheresoever they were first placed, in Macedonia, or elsewhere, afterwards were fixed in M[illegible: 1+ letters]dia, and were called Medes, and in the Hebrew by the Name of their Father Madai, as appears from 2 Kings 17. 6. Esa. 13. 17. Ier. 13. 17. and 25. 25. Dan. 5. 28. and 6. 8.

Of whom came the Grecians, who are called by themselves Iaones or Iones, and in Hebrew Ievanim, and their Countrey, Greece Iavan. Se[illegible: 1+ letters] Esa. 66. 19. Ezek. 27. 13, 19. Dan. 8. 21. and 10. 21.

Of whom came the Iberi, anciently called Tho[illegible: 1+ letters]eli, a People of Asia, near the Euxine Sea▪ See Ezek. 27. 13. and 32. 6. and 38. 2, 3.

The Father of the Moschi, i. e. the Muscovites, or rather as others think, the Cappadocians, who were anciently called M[illegible: 1+ letters]schini, and Moschi, and their chief City Mara[illegible: 1+ letters]a.

The Father of the Thracians: Amongst whom is a River and Haven called Athyras, and who Worshipped their God Mars, under the Name of Th[illegible: 1+ letters]ras.

Marginal references: 1 Chron. 1. 5.

3. And the Sons of Gomer: Ashkenaz , and Riphath , and Togarmah .

Whose Seed posse[illegible: 1+ letters]ed Pontus and Bithynia and the Neighbouring parts, from whom they to[illegible: 1+ letters]k the Names of th[illegible: 1+ letters] Lake and Haven called As[illegible: 1+ letters]ius, and the Sea called Aren[illegible: 1+ letters]s or Euxinus.

called Diphath. 1 Chron. 1. 6. The Letters Daleth and R[illegible: 1+ letters]h being oft [illegible: 1+ letters]nterchanged, as we shall see in other instances. His Posterity dwelled in or near Pontus and Bit[illegible: 1+ letters]ynia, where Mela and Pliny and Solinus place the Riph[illegible: 1+ letters]i, or Riphaces, and the Paphlagonians, who were antiently called Piphataei.

Whose Posterity are joyned with Gomers. See Ezek. 27. 14. and 38. 6. and were, as some think, the Phrygians and Galatians, and of them the Ga[illegible: 1+ letters]ls and Germans▪ Or, as others, the Armenians, and of them the Turks.

4. And the Sons of Iavan: Elisha , and Tarshish , Kittim , and Dodanim .

The Father of the Grecians properly so called, who have preserved his Name and remembrance in the Cities, Elis, and Elissus, in a tract of ground called Ellas, and in the Elysia[illegible: 1+ letters] Fields. And from these came the Aeolians, a People of the lesser Asia. where many of the Grecian Colonies were seated.

The Father of the Cilicians, from whom their Chief City Tarsus, in Hebrew Tar[illegible: 1+ letters]hish, took its Name. See Ezek. 27. 12. Ion. 1. 13. Acts 22. 3. and from whom the whole Mediterranean Sea is called Tarshi[illegible: 1+ letters]h, because the Cilicians were in a great degree Masters of that Sea.

Or, Chitti[illegible: 1+ letters], The Father of the Macedonians, and Italians too, as may be gathered from hence, because both their Countries are called by the Name of Chittim; Macedonia, 1 Mac[illegible: 1+ letters] ▪ 1. 1. and 8. 5. and Italy, Num. 24. 24. Dan. 11. 30. See also Isa. 23. 1. Ier. 2. 10. Besides that there are other evidences in prophane Writers that the Italians came from the Grecians.

Called also Rhoda[illegible: 1+ letters]im, 1 Chron. 1. 6. See Riphath in the former verse. His Posterity is uncertain. Most probably he was seated near his Brethren in some part of Greece. And the [illegible: 1 word] seem to have Worshipped him under the Name of Iupiter Dodon[illegible: 1+ letters]eus, whose famous Oracle was in the City Dodona.

5. By these were the Isles of the Gentiles divided in their Lands: Every one after his tongue , after their Families , in their Nations.

Not Isles properly so called: For why should they, having their choice, forsake the Continent for Islands and thereby cut off themselves from their Brethren? And where had they Ships to Transport them? But the word Isles here and elsewhere signifies all those Countries that had the Sea between them and Iudaea, as it doth Isa. 11. 10, 11. and 4[illegible: 1+ letters]. 15. Ier. 2. 10. and 25. 22. Ezek. 27. 3. Z[illegible: 1+ letters]pha. 2. 11. And Isles are here put for the inhabitants, as the words Earth and Land are commonly used.

This division of the World among them being a work of great weight, was doubtless managed with great Care and Consultation, and the advice of their Heads and Governours, and above all by the wise and special Providence of God, which at this time did particularly determine the bounds of their several Habitations, as it is Recorded, Acts 17. 26.

(i. e.) According to their several Languages, into which they were divided at Babel. By which it appears that this division, though mentioned before was not executed till after the confusion of Languages at Babel.

Here observe the Wise and Gracious Providence of God mixed with this judgment, that God distributed the Languages according to the difference of Families and Nations, that each several Nation and all the Families or branches of that Nation should have one and the same Language, whereby, both union and love were preserved among themselves, and the several Nations were distinguished one from another: Which was very fit and necessary for many reasons; as that the Church of God, which was confined to the Hebrew Nation, might neither be mixed with nor infected by the Idolatrous Nations, and that it might be evident to the World, that the Messias was Born of the Seed of Abraham according to Gods promise, &c.

6. And the Sons of Ham : Cush and Mizraim , and Phut , and Canaan .

Whose Posterity were disposed into the parts South from Babel both in Asia, and Africa. See 1 Chron. 4. 40. Psal. 105. 27.

The Father both of the Aethiopians and the Arabians: Who, as it seems, sent forth a Colony from themselves more Eastward, even near to India. See Gen. 2. 13. 2 Kings 19. 9. Iob 28. 19. Ier. 13. 23. and 46. 9.

The Father of the Aeygptians, who are generally known in Scripture by that Name.

Of whom sprung the Librans, among whom is the River Put, and the Moors. See Ier. 46. 9. Ezek. 27. 10. and 30. 5. Nahum 3. 9.

The cursed Parent of that accursed race of the Canaanites well known in Scripture, Gen. 10. 25.

Marginal references: 1 Chron. 1. 8.

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

Or, Seba, or Saba, whose Seed were the Sabeans in Arabia the Desart; See Psal. 72. 10. Isa. 43. 3. and, as some think, the Abyssines in Africa.

The Father of the Inhabitants of the Land of Havilah, mentioned Gen. 2. 11. a Land in the most Eastern part of Arabia, this being opposed to Sur, a Desart near Aegypt, as the two remotest bounds of Arabia, Gen. 23. 18. 1 Sam. 15. 7.

The Father of those People who were seated in the lower part of Arabia the happy, near the Persian Gulf, who also sent forth a Colony into Persia. For in those parts we meet with the Sabateni in Iosephus, the Stabaei, and Messabathi in Ptolomy and Pliny.

From whom descended another People dwelling in the same Arabia. See Ezek. 27. 22.

The Father of another People adjoyning to them.

The Father either of that People which inhabited Aethiopia, who were known by that Name. See 1 Kings 10. 1, 4. Ezek. 27. 22. Matth. 12. 42. Acts 8. 27. Or rather of another People in Arabia: So the several Sons of Cush are conveniently seated one near another. And those Aethiopians in Africa might be a Colony either of these, or rather, of the Posterity of the former Seba.

Of whose Posterity See Ezek. 27. 15. and 38. 13.

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

Whom he placeth last of all his Sons, because he was to say more of him.

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

First of Beasts, and by that occasion of men. For when men were few and lived dispersedly, and wild Beasts abounded, and most of all in those parts, by Hunting and Destroying of those Beasts, he got much reputation and favour with men, who thereby were secured in their dwellings. In confidence hereof, and having this occasion to gather great Companies of the youngest and strongest men together to himself, by their help he established a Tyranny and Absolute Power over Men, ensnaring, hunting after, and destroying like Beasts, all those men who opposed his dominion. Tyrants and Persecutors are oft in Scripture called Fowlers and Hunters, as Psal. 91. 3. Ier. 16. 16. Lament. 3. 52. and 4. 18.

An aggravation of his crime, that it was done in Gods presence, impudently and in contempt both of God, who had so lately manifested his derestation of this sin by the destruction of the World, amongst other Sins, for this very sin of violence, Gen. 6. 13. and of his great Grand-Father Noah then living and Preaching, who probably did admonish him of the wickedness and danger of this practise. Thus he shewed that he neither feared God nor reverenced Man, if they withstood him in his usurpation of Dominion.

It became a Proverb, when any man was haughty and cruel and tyrannical and that joyned with impudence and obstinacy, That he was another Nimrod.

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

(i. e.) Either his Chief and Royal City: Or the place where his dominion began, and from whence it was extended to other parts.

Which being not built till the confusion of Languages, Chap. 11. 4. sheweth that this though here mentioned upon occasion of the Genealogy, was not executed till afterward: it being very usual in Scripture to neglect the order of time in historical relations.

Called Calno, Isa. 10. 9. and Canne, Ezek. 27. 23. and as it is here, Caln[illegible: 1+ letters]h, Amos 6. 2. Where it is mentioned amongst the eminent Cities.

(i. e.) In Mesopotamia. This clause belongs to all the Cities here named; and is added for distinction sake, because there is a Babylon in the Land of Aegypt, and there might be other Cities of the same Name with the rest in other Countries.

Marginal references: Gr. Babylon.

11. Out of that Land went forth Asshur , and built Nineveh , and the City Rehoboth , and Calah.

A man so called, either 1. Asshur the Son of Sem, who forsook the Land, either being forced by or weary of Nimrods Tyranny and Impiety, and erected another Kingdom. But it is not probable either that Moses would here relate an exploit of a man whose birth is not mentioned till ver. 22. or that one single Son of Shem would be here disorderly placed among the Sons of Ham. Or 2. Another Asshur of Hams race. But it seems most likely that Asshur is the Name of a Place or Countrey, even of Assyria, which in the Hebrew is called Asshur; and that the words should be thus rendred, he, i. e. Nimrod went forth, out of his own Land to Asshur, to War against it and adde it to his Empire: For to go forth is commonly ascribed to those that go to War or to Battle, as Iud. 2. 15. and 11. 3. 2 Sam. 11. 3. Psal. 60. 12. and the particle to is here understood, as it is 2 Sam. 6. 10. and 10. 2. compared with 1 Chron. 13. 13. and 19. 2.

A famous and vast City near the River Tigris, but so ruined by time, that the Learned are not agreed about the place where it was scituate.

Of whi[illegible: 1+ letters] [illegible: 1 word] Genesis 36. 37. 1 Chron. 1. 48.

Marginal references: Or, he went out into Assyria.; Or, The Streets of the City.

12. And Resen, between Nineveh and Calah: The same is a great City.

Either 1. Nineveh, which is called a great City, Ionah 3. 3. and 4. 11. and indeed was so, being 60 miles in compass. Thus it is a trajection, and the relative is referred to the remoter noun as sometimes is done, though this seems to be a little forced. Or 2. Resen; so the meaning is, though this City be much inferiour to Nineveh, yet this also, if compared with most others, is a great City.

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

Of this and the following names here and ver. 14. observe two things, 1. They are not the Names of Persons, but of People or Nations; and the word Father is here understood, Ludim, for the Father of the People called Ludim, and so the rest. 2. That they are the several Nations dwelling in Africa, springing from the Aegyptians which as they multiplied, went further and further Westward and Southward from Aegypt.

Marginal references: Jer. 46. 9.

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

The Inhabitants of Pathros, of which see Isa. 11. 11. Ier. 44. 1, 15. Ezek. 29. 14.

The meaning is, they came out of his Loyns or were his oft-spring, which might be true, though afterwards we find them seated amongst the off-spring of Canaan, having driven out the former Inhabitants, as was usual in those antient times. Object. The Philistins are elsewhere said to come from Caphtorim. See Ier. 47. 4. Answ. Therefore some make a trajection here, which is not unusual, and read the words thus, and Casluhim, and Caphtorim, out of whom came Philistim. But this seems forced, nor is it necessary. For the place may be thus read without any Parenthesis, and Casluhim, out of whom came the Philistim, and Caphtorim, which two latter were Brethren, both the Sons of Casluchim; and so might at first dwell together, whence their Names are promiscuously used, one for another, and the Caphtorims are said to dwell in Azzah, or Gaza, the known seat of the Philistins, Deut. 2. 23. Afterwards they might be divided first in their dwellings, then in their Affections, and War one against another, and the Caphtorims seem to have subdued and enslaved the Philistins and carryed them into their Countrey, whom therefore God is said to bring and deliver from Caphtor, Amos 9. 7. and the Caphtorims either then or afterward might be destroyed and extirpated by the hand of God or Men, whence the Philistines in after times are called the remnant of the Countrey of Caphtor, Ier. 27. 4.

15. And Canaan begat Sidon his First-born , and Heth .

The Father of the People, and builder of the City of Sidon, Ios. 11. 8. and 19. 28.

Of whom came the Hittites, Ios. r. 4. and 9. 1, &c.

Marginal references: Heb. Tzidon.

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

Of this and the other People following, see Ios. 18. 22, 28. 2 Chron. 13. 4. Isa. 49. 12. Ezek. 27. 8, 11. Amos 6. 2, 14. &c,

18. And the Arvadite, and the Zemarite, and the Hemathite: And afterward were the Families of the Canaanites spread abroad .

Dispersed in the several quarters of the Land, who▪ before they grew so numerous, dwelt together in the same place.

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

(i. e.) The City and Countrey of Sidon, on the North-West.

On the South-West.

On the South and South-East.

On the North-East.

Marginal references: Heb. Azz[illegible: 1+ letters]h.

21. Unto Shem also the Father of all the Children of Eber , the Brother of Iapheth the Elder , even to him were Children born.

(i. e.) Of the Hebrews, the only Church and People of God when Moses wrote, who are called Eber, Numb. 24. 24. as here, the Children of Heber. And he is here called the Father of them peculiarly, though he had other Children, because he was their Father not only by natural Generation, but also in respect of the Promise of God, which was conveyed to them through Shems hands, and of that Faith and Holiness, wherein he was their Predecessor and eminent pattern: Even as Ham, though he had other Sons, is specially called the Father of Canaan, Gen. 4. 22. Because his Fathers curse rested upon him, v. 25. Object. Eber had many other Children here Recorded, and therefore in that sense Shem was not the Father of all the Children of Eber. Answ. Though Eber had other Children, yet none are called in Scripture the Children of Eber, or which is all one, the Hebrews, but Abrahams Posterity; even as though Abraham had divers other Children, yet the Israelites are in many places peculiarly called the Children of Abraham. And the ungodly Jews when they degenerate from God and Godliness, God takes away their name and denyeth them to be Iews, Rom. 2. 28. and calls them Sodomites, Esa. 1. 10. And therefore no wonder, if Ioktan and his Posterity having, as it is probable, forsaken their Fathers God, and turned Idolaters, be here disowned as Bastards, and blotted out of the honourable Catalogue of the Children of Heber. See Rom. 9. 8.

Iapheth alone is here mentioned as his Brother, and not Ham, because he was deservedly shut out from Shems blessing pronounced by Noah, and was accursed of God, whereas Iapheth was partaker with Shem both in the piety exercised towards their Father, and the blessing thereupon pronounced. The word Brother being often applied to persons alike in condition, disposition, or manners. See Gen. 49. 5.

Though the words in Hebrew may seem ambiguous, yet other Texts make it probable that Iapheth was the Elder. For Noah began to beget Children in his five hundredth year, Gen. 5. 32. And Shem was not born till two years after the Flood, Gen. 11. 10. Therefore he was not the Eldest. And Ham is concluded not to be Eldest from Gen. 9. 24. Of which see the notes there, if so, Iapheth must be the Eldest. And Shem is generally named first, not because he was the First-born, but because he had the priviledges of the First-born, and was chief in Dignity and Authority in the Church of God.

Marginal references: Or, the Elder Brother, &c.

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

Of whom came the Elamites or Persians. See Gen. 14. 9. Isa. 2. 21. Ier. 49. 34. Dan. 8. 2. Acts 2. 9.

The Father of the Assyrians. See ver. 11.

Of whom the Chaldeans, as many conceive, or, as others, the Inhabitants of that part of Assyria, from him called Arphaxitis, which Ptolomy corruptly calls Arrapachitis.

The Father of the Lydians, a well known People in Asia the less.

Of whom the Syrians, known by the Names of Aramites both in Sacred and other Authors. Compare with this Gen. 22. 21.

Marginal references: 1 Chro. 1. 17.; Heb. Arpachshad.

25. And unto Eber were born two Sons: And the Name of one was Peleg, for in his days was the Earth divided , and his Brothers Name was Ioktan.

Either 1. In the time of his Birth, whence he was so called. Or 2. Afterwards in the time of his Life: So his Father gave him this Name by the Spirit of Prophesie sore-seeing this great event and the time of it: This being no unusual thing in Scripture, as we shall hereafter see, to give Prophetical Names to Children. And thus there is a longer and more convenient space left for the Peopling of the World and ripening of things for the general dispersion and habitation of the Earth.

First in Language and then in Habitations.

Marginal references: 1 Chro. 1. 19.

26. And Ioktan begat Almodad , and Sheleph, and Hazarmaveth, and Ierah,

From him and the rest of Ioktans Sons here mentioned come, Either 1. The various Nations of Iedia, as most think. Or rather 2. The several People that live in the innermost parts of Arabia, who profess themselves the Posterity of I[illegible: 1+ letters] tan, and have a City near Micca, called Iectan: And the H[illegible: 1+ letters] merites, one sort of them, are deduced from him by divers Writers.

28. And Obal, and Abimael, and Sheba ,

A different person from him ver. 7. and the Father of another People, having only the same name with him.

29. And Ophir , and Havilah , and Io[illegible: 1+ letters]ab: All these were the Sons of Ioktan.

Either that in India, of which see 1 King. 9. 28. and 10. 11. and 22. 49. Or the other in Arabia, of which see Io[illegible: 1+ letters] 22 24. and 28. 16. See also Psal. 45. 10. Isa. 13. 12.

A distinct person from him, ver. 7.

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

These places were either 1. In India, where there are places called by Ptolomy and Pli[illegible: 1+ letters]y Maesae, and Saparum and Sabara. Or rather 2. In Arabia, where there was a noted Port called Musa and near it and Eastward from it a People called Sapharitae, and a Royal City called Saphar, from whence this famous and long Mountain doth here receive its Name. If it be said, Arabia is not East but South from Iudaea, it may be answered, 1. That Arabia, as it is East in respect of Aegypt, where the Jews long dwelt, and part of it is so to Iudaea also, so it is not seldome in Scripture reckoned as a part of the East Country, as appears from Gen. 25. 6, 18. Iudg. 6. 3. 1 King. 4. 30. Iob 1. 3. Isa. 11. 14. Ier. 49. 28. And Tacitus describing Iudaea, saith, it is bounded on the East by Arabia. 2. That this Mountain is said to be Easterly, not simply, but in respect of the City Mesa, on the East whereof Ptolomy placeth this Mountain, though he call it by another Name Climax; adde to this that Moses speaks of these places as known to the Jews, and therefore not so far distant from them as India, a place wholly unknown to them, and wherewith as yet they had no Communication. If it be further objected. That if these People had been so near and well known to the Jews, we should have had more mention of them in Stripture, I answer, there is mention of some of them, and for others, it is no wonder if by the following Wars among Nations, and mixtures and consusions of People, some of them were extirpated, and others lost their Names, though not their Beings, as oft hapned.

Gen 10:1-5

IV. History of the Sons of Noah - Genesis 10-11:9

Pedigree of the Nations - Genesis 10

Of the sons of Noah, all that is handed down is the pedigree of the nations, or the list of the tribes which sprang from them (Gen 10), and the account of the confusion of tongues, together with the dispersion of men over the face of the earth (Gen 11:1-9); two events that were closely related to one another, and of the greatest importance to the history of the human race and of the kingdom of God. The genealogy traces the origin of the tribes which were scattered over the earth; the confusion of tongues shows the cause of the division of the one human race into many different tribes with peculiar languages.The genealogy of the tribes is not an ethnographical myth, nor the attempt of an ancient Hebrew to trace the connection of his own people with the other nations of the earth by means of uncertain traditions and subjective combinations, but a historical record of the Genesis of the nations, founded upon a tradition handed down from the fathers, which, to judge from its contents, belongs to the time of Abraham (cf. Hävernick’s Introduction to Pentateuch, pp. 118ff. transl.), and was inserted by Moses in the early history of the kingdom of God on account of its universal importance in connection with sacred history. For it not only indicates the place of the family which was chosen as the recipient of divine revelation among the rest of the nations, but traces the origin of the entire world, with the prophetical intention of showing that the nations, although they were quickly suffered to walk in their own ways (Act 14:16), were not intended to be for ever excluded from the counsels of eternal love.

In this respect the genealogies prepare the way for the promise of the blessing, which was one day to spread from the chosen family to all the families of the earth (Gen 12:2-3). - The historical character of the genealogy is best attested by the contents themselves, since no trace can be detected, either of any pre-eminence given to the Shemites, or of an intention to fill up gaps by conjecture or invention. It gives just as much as had been handed down with regard to the origin of the different tribes. Hence the great diversity in the lists of the descendants of the different sons of Noah. Some are brought down only to the second, others to the third or fourth generation, and some even further; and whilst in several instances the founder of a tribe is named, in others we have only the tribes themselves; and in some cases we are unable to determine whether the names given denote the founder or the tribe. In many instances, too, on account of the defects and the unreliable character of the accounts handed down to us from different ancient sources with regard to the origin of the tribes, there are names which cannot be identified with absolute certainty.Sam. Bochart has brought great learning to the explanation of the table of nations in Phaleg, the first part of his geographia sacra, to which Michaelis and Rosenmüller made valuable additions-the former in his spicil. geogr. Hebr. ext. 1769 and 1780, the latter in his Biblical Antiquities. Knobel has made use of all the modern ethnographical discoveries in his “Völkertafel der Genesis” (1850), but many of his combinations are very speculative. Kiepert, in his article über d. geograph. Stellung der nördlichen Länder in der phönikisch-hebräischen Erdkunde (in the Monatsberichte d. Berliner Akad. 1859), denies entirely the ethnographical character of the table of nations, and reduces it to a mere attempt on the part of the Phoenicians to account for the geographical position of the nations with which they were acquainted.

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

Gen 10:6-20

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 10:21-22

Descendants of Shem. - Gen 10:21. For the construction, vid., Gen 4:26. Shem is called the father of all the sons of Eber, because two tribes sprang from Eber through Peleg and Joktan, viz., the Abrahamides, and also the Arabian tribe of the Joktanides (Gen 4:26.). - On the expression, “the brother of Japhet הגּדול,” see Gen 9:24. The names of the five sons of Shem occur elsewhere as the names of the tribes and countries; at the same time, as there is no proof that in any single instance the name was transferred from the country to its earliest inhabitants, no well-grounded objection can be offered to the assumption, which the analogy of the other descendants of Shem renders probable, that they were originally the names of individuals. As the name of a people, Elam denotes the Elymaeans, who stretched from the Persian Gulf to the Caspian Sea, but who are first met with as Persians no longer speaking a Semitic language. Asshur: the Assyrians who settled in the country of Assyria, Ἀτουρία, to the east of the Tigris, but who afterwards spread in the direction of Asia Minor. Arphaxad: the inhabitants of Ἀῤῥαπαχῖχτις in northern Assyria. The explanation given of the name, viz., “fortress of the Chaldeans” (Ewald), “highland of the Chaldeans” (Knobel), “territory of the Chaldeans” (Dietrich), are very questionable. Lud: the Lydians of Asia Minor, whose connection with the Assyrians is confirmed by the names of the ancestors of their kings. Aram: the ancestor of the Aramaeans of Syria and Mesopotamia.

Gen 10:23-24 Descendants of Aram. Uz: a name which occurs among the Nahorides (Gen 22:21) and Horites (Gen 36:28), and which is associated with the Αἰσῖται of Ptolemy, in Arabia deserta towards Babylon; this is favoured by the fact that Uz, the country of Job, is called by the lxx χώρα Αὐσῖτις, although the notion that these Aesites were an Aramaean tribe, afterwards mixed up with Nahorides and Horites, is mere conjecture. Hul: Delitzsch associates this with Cheli (Cheri), the old Egyptian name for the Syrians, and the Hylatae who dwelt near the Emesenes (Plin. 5, 19). Gether he connects with the name give in the Arabian legends to the ancestor of the tribes Themûd and Ghadis. Mash: for which we find Meshech in 1Ch 1:17, a tribe mentioned in Psa 120:5 along with Kedar, and since the time of Bochart generally associated with the πορος Μάσιον above Nisibis.

Gen 10:25-29

Among the descendants of Arphaxad, Eber’s eldest son received the name of Peleg, because in his days the earth, i.e., the population of the earth, was divided, in consequence of the building of the tower of Babel (Gen 11:8). His brother Joktan is called Kachtan by the Arabians, and is regarded as the father of all the primitive tribes of Arabia. The names of his sons are given in Gen 10:26-29. There are thirteen of them, some of which are still retained in places and districts of Arabia, whilst others are not yet discovered, or are entirely extinct. Nothing certain has been ascertained about Almodad, Jerah, Diklah, Obal, Abimael, and Jobab. Of the rest, Sheleph is identical with Salif or Sulaf (in Ptl. 6, 7, Σαλαπηνοί), an old Arabian tribe, also a district of Yemen. Hazarmaveth (i.e., forecourt of death) is the Arabian Hadhramaut in South-eastern Arabia on the Indian Ocean, whose name Jauhari is derived from the unhealthiness of the climate. Hadoram: the Ἀδραμῖται of Ptol. 6, 7, Atramitae of Plin. 6, 28, on the southern coast of Arabia. Uzal: one of the most important towns of Yemen, south-west of Mareb. Sheba: the Sabaeans, with the capital Saba or Mareb, Mariaba regia (Plin.), whose connection with the Cushite (Gen 10:7) and Abrahamite Sabaeans (Gen 25:3) is quite in obscurity. Ophir has not yet been discovered in Arabia; it is probably to be sought on the Persian Gulf, even if the Ophir of Solomon was not situated there. Havilah appears to answer to Chaulaw of Edrisi, a district between Sanaa and Mecca. But this district, which lies in the heart of Yemen, does not fit the account in 1Sa 15:7, nor the statement in Gen 25:18, that Havilah formed the boundary of the territory of the Ishmaelites. These two passages point rather to Χαυλοταῖοι, a place on the border of Arabia Petraea towards Yemen, between the Nabataeans and Hagrites, which Strabo describes as habitable.

Gen 10:30-31

The settlements of these Joktanides lay “from Mesha towards Sephar the mountain of the East,” Mesha is still unknown: according to Gesenius, it is Mesene on the Persian Gulf, and in Knobel's opinion, it is the valley of Bisha or Beishe in the north of Yemen; but both are very improbable. Sepher is supposed by Mesnel to be the ancient Himyaritish capital, Shafâr, on the Indian Ocean; and the mountain of the East, the mountain of incense, which is situated still farther to the east. - The genealogy of the Shemites closes with Gen 10:31, and the entire genealogy of the nations with Gen 10:32. According to the Jewish Midrash, there are seventy tribes, with as many different languages; but this number can only be arrived at by reckoning Nimrod among the Hamites, and not only placing Peleg among the Shemites, but taking his ancestors Salah and Eber to be names of separate tribes. By this we obtain for Japhet 14, for Ham 31, and for Shem 25, - in all 70 names. The Rabbins, on the other hand, reckon 14 Japhetic, 30 Hamitic, and 26 Semitic nations; whilst the fathers make 72 in all. But as these calculations are perfectly arbitrary, and the number 70 is nowhere given or hinted at, we can neither regard it as intended, nor discover in it “the number of the divinely appointed varieties of the human race,” or “of the cosmical development,” even if the seventy disciples (Luk 10:1) were meant to answer to the seventy nations whom the Jews supposed to exist upon the earth.

Gen 10:32

The words, “And by these were the nations of the earth divided in the earth after the flood,” prepare the way for the description of that event which led to the division of the one race into many nations with different languages.

The Generations of Noah. (b. c. 2347.)

1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. 2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 4 And the sons of Javan; Elishah, and Tarshish, Kittim, and 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.

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. xxv. 22), and this directs us to understand that promise (Isa. xlii. 4), the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.

6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 8 And Cush begat Nimrod: he began to be a mighty one in the earth. 9 He was a mighty hunter before the Lord : wherefore it is said; Even as Nimrod the mighty hunter before the Lord . 10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 12 And Resen between Nineveh and Calah: the same is a great city. 13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

That which is observable and improvable in these verses is the account here given of Nimrod, v. 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, ch. vi. 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. xiv. 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, Luke xxii. 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 Cesar 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. viii. 5. Nimrod was a mighty hunter against the Lord, so the LXX; 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. vii. 13.

II. Nimrod was a great ruler: The beginning of his kingdom was Babel, v. 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, v. 11) and built Nineveh, &c., 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.

15 And Canaan begat Sidon his firstborn, and Heth, 16 And the Jebusite, and the Amorite, and the Girgasite, 17 And the Hivite, and the Arkite, and the Sinite, 18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 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. 20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

Observe here, 1. The account of the posterity of Canaan, of the families and nations that descended from him, and of the land they possessed, is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was in process of time to become the holy land, Immanuel's land; and this God had an eye to when, in the meantime, he cast the lot of that accursed devoted race in that spot of ground which he had selected for his own people; this Moses takes notice of, Deut. xxxii. 8, When the Most High divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel. 2. By this account it appears that the posterity of Canaan were numerous, and rich, and very pleasantly situated; and yet Canaan was under a curse, a divine curse, and not a curse causeless. Note, Those that are under the curse of God may yet perhaps thrive and prosper greatly in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us, Eccl. ix. 1. The curse of God always works really and always terribly: but perhaps it is a secret curse, a curse to the soul, and does not work visibly, or a slow curse, and does not work immediately; but sinners are by it reserved for, and bound over to, a day of wrath. Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing.

21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 23 And the children of Aram; Uz, and Hul, and Gether, and Mash. 24 And Arphaxad begat Salah; and Salah begat 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. 26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 27 And Hadoram, and Uzal, and Diklah, 28 And Obal, and Abimael, and Sheba, 29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 30 And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. 31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 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.

Two things especially are observable in this account of the posterity of Shem:—

I. The description of Shem, v. 21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by:—

1. He was the father of all the children of Eber. Eber was his great grandson; but why should he be called the father of all his children, rather than of all Arphaxad's, or Salah's, &c.? Probably because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called Hebrews; ch. xiv. 13, Abram the Hebrew. Paul looked upon it as his privilege that he was a Hebrew of the Hebrews, Phil. iii. 5. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and, the holy tongue being commonly called from him the Hebrew, it is probable that he retained it in his family, in the confusion of Babel, as a special token of God's favour to him; and from him the professors of religion were called the children of Eber. Now, when the inspired penman would give Shem an honourable title, he calls him the father of the Hebrews. Though when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God's people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called the father of Canaan, on whose seed the curse was entailed (ch. ix. 22), so Shem, though he had many sons, is dignified with the title of the father of Eber, on whose seed the blessing was entailed. Note, a family of saints is more truly honourable than a family of nobles, Shem's holy seed than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's twelve princes, ch. xvii. 20. Goodness is true greatness.

2. He was the brother of Japheth the elder, by which it appears that, though Shem is commonly put first, he was not Noah's first-born, but Japheth was older. But why should this also be put as part of Shem's title and description, that he was the brother of Japheth, since it had been, in effect, said often before? And was he not as much brother to Ham? Probably this was intended to signify the union of the Gentiles with the Jews in the church. The sacred historian had mentioned it as Shem's honour that he was the father of the Hebrews; but, lest Japheth's seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he was the brother of Japheth, not in birth only, but in blessing; for Japheth was to dwell in the tents of Shem. Note, (1.) Those are brethren in the best manner that are so by grace, and that meet in the covenant of God and in the communion of saints. (2.) God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; so the last shall be first and the first last.

II. The reason of the name of Peleg (v. 25): Because in his days (that is, about the time of his birth, when his name was given him), was the earth divided among the children of men that were to inhabit it; either when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues: whichsoever of these was the occasion, pious Heber saw cause to perpetuate the remembrance of it in the name of his son; and justly may our sons be called by the same name, for in our days, in another sense, is the earth, the church, most wretchedly divided.

CHAP. X.

ANd these are the generations of the sonnes of Noe; Sem, Cham, and Iapheth: and unto them were borne sons after, the Flood. The sonnes of Iapheth, Gomer, and Magog, and Madai, and Iavan, & Th[illegible: 1 span] and Meshec, and Thiras. And the sons of Gomer, Ascanaz, and Riphath, and Thoga[illegible: 1 span]. And the sons of Iavan, Elisa and Tharsis, Kitim, and Dodanim. Of these were the Iles of the nations divided, in their lands; every man after his tongue; after their families in their nations.

And the sonnes of Cham; Cush and Mizraim, and Phut and Canaan. And the sons of Cush; Seba and Havilah, and Sabtah and Regmah and Sabtaca: and the sonnes of Regmah, Sheba and Dedan. And Cush begat Nimrod: he began to be a mighty-one, in the earth. He was mighty in hunting, before Iehovah: therefore it is said; As Nimrod, mighty in hunting, before Iehovah. And the beginning of his Kingdome was Babylon; and Erech, and Acad and Chalneh: in the land of Shinar. Out of that land went-forth Assur: and hee builded Niniveh, and Rechoboth the citie, and Calach. And Resen, betweene Niniveh and Calach: the same is a great City. And Mizraim, begat the Ludims, and the Anamims, and the Lehabims, and the Naphthuchims. And the Pathrufims, and the Casluchims, (from whence came out the Philistims,) and the Caphthorims.

And Canaan, hee begat Sidon his first-borne, and Cheth. And the Iebusite, and the Amorite, and the Girgasite. And the Evite, and the Arkite, and the Sinite. And the Arvadite, and the Samarite, and the Chamathite: and afterward were the families of the Canaanite spred abroad. And the border of the Canaanite was from Sidon; as thou commest to Gerar, unto Gaza: as thou commest to Sodom and Gomorrha, & Admah, and Seboim, unto Lashah. These are the sonnes of Cham; after their families, after their tongues: in their lands, in their nations.

And there was borne also to Sem himself: the father of all the sonnes of Heber; the brother of Iapheth, the elder. The Ionnes of Sem, Elam, and Assur: and Arphaxad, and Lud, and Aram. And the sons of Aram: Vz and Chul, and Gether and Mash. And Arphaxad begat Salah: and Salah begat Heber. And unto Heber were borne two sons: the name of the one Phaleg, for in his dayes was the earth divided; and the name of his brother, Ioktan. And Ioktan begat Almodad, and Saleph: and Chasarmaveth, and Iarach. And Hadoram and Vzal, and Diklah. And Obal, and Abimael and Sheba. And Ophir and Chavilah, and Iobab: all these, were sons of Ioktan. And their dwelling was from Mesha: as thou goest to Sephar, a mount of the east. These are the sonnes of Sem; after their families, after their tongues: in their lands, after their nations. These are the families of the sonnes of Noe, after their generations, in their nations: and from these were the nations divided, in the earth, after the Flood.

Annotations. THe generations] that is, the children begotten of Noes three sonnes: by whom three parts of the world were inhabited; Asia by Sems posterity; Africa by Chams; and part of Europe, with Asia the lesse, by Iaphets. Vers. 2. Iapheth] the eldest of the three brethren, vers. 21. Hee is renowmed in the ancient Greeke writings, called Iapetos; of him many things are fabled by the Poets; and his posterity called Iapetionides, by Hesiod, and others. Gomer] in Greek Gamer: of him came a people still called by their fathers name in Ezekiels dayes; seated Northward from the land of Canaan: who did helpe to afflict the Iewes, after their return out of Babylon, Ezek. 38. 6. They are of Greeke Geographers called Kimmerioi (Kimmerites) a people beyond Thracia. Iosephus (in his Antiquities) saith, the Galatians, were of old named Gomerites. The Kimmerites, (or Cimmerians) afterward degenerated into the name of Cimbrians. Magog] of him also came a people and country so named, which were enemies to God. people, Ezek. 38. 2. and 39. 6. Revel. 20. 8. those that are now called Scythians, (or Sarmatians) are thought to be of his race: Ioseph. Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria. Madai] the father of the people called Medes, into whose Cities the Israelites were led captives, 2 King. 8. 11. They with Paras (the Persians,) overcame the Babylonians, Esay 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Iavan] in Greeke Iouan; of him came the people called Iones, that is, Greekes: which are mentioned by the name Iavan, in Ezek. 27. 13. Esay 65. 19. Dan. 8. 21. and 10. 21. Vnto them the Israelites were sold for bond-men, Ioel 3. 6. They were called Greekes, of one Graekus a King. Thubal] in Greeke Thobel: his children were still called by his name; used trading with the Tyrians, Ezek. 27. 13. & ayded Gog their Prince, against the people of God, Ezek. 38. 2. 3. The Thobelites, Iosephus saith, in his time were called Iberi, Antiq. b. 1. c. 7. they inhabited Spaine, and the countries adjoyning. Meshec] in Greek Mosoch: of him came the Moscovites, as some thinke, and the name seemeth to confirme: who removed their dwelling more Northward. Meshec is usually joyned with Thubal before mentioned, neere whom he was seated: Ezek. 27. 13. and 38. 2 Iosephus deriveth from him the Cappadocians: (Antiq. 1. c. 7.) which of old were called Meschines. Thiras,] of him came the Thracians, and the Greeke name Thrax: hee is not mentioned againe in Scripture, save in the genealogy, 1 Chron. 1. 5. Here are of Iapheth reckoned seven sonnes, which first setled in Asia; and from thence further Northward and West. So in Asia, there are seven Christian Churches of the Gentiles, Rev. 1. 11. Thus Iaphet hath beene perswaded and inlarged. Vers. 3. Ascanaz] in Hebrew, Ashehenaz: his land and children retained his name, when they helped the Medes to overthrow Babylon, Ier. 51. 27. Of him the sea betweene Europe and Asia, was called Axenos Pontos, and after, Euxenos: and his posterity dwelt in Asia, Pontus, & Bythinia, (mentioned in 1 Pet. 1. 1.) where is the river Ascanius. The Iewes now commonly call Germany, Ashchenaz: and others with them derive from it die Ascanes, and Tuiscones that is the Dutch-men. But the Ierusalem Chaldee paraphrase turneth it here Asia. There (in Asia the lesse) is the country Ascania; and Sicania, named of this man. Riphath] hee in 1 Chron. 1. 6. is called Diphath: for the Hebrew letters are like, and so one put sometime for another, as is shewed on Gen. 4. 18. Of Riphath, the Riphean mountaines in Scythia, seeme to have their name. But the holy Scriptures mention him not: as being furthest off from the Iewes land. Iosephus saith, the Paphlagones come of him. Thogarma] in Greeke, Thorgama: (as the Hebrew it selfe sometime translateth letters; Almuggim, 1 King. 10. 11. and Algummim, 2 Chron. 9. 10. Harchas, 2 King. 22. 14. and Chasrah, 2 Chron. 34. 22.) Of this Thogarmahs house and off-spring, there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward neere Gomer; and the Chaldee paraphrast on Ezekiel, makes his Country Garmamaia, or Germany. Vers. 4. Elisa] or (as the Hebrew writeth) Elishah: his sonnes dwelt in Iles and sold blue and purple to the Tyrians, Ezek. 27. 7. Of him came the Greekes called Aeoles, and the country was named Hellas: that is, Greece, as both the name, and Thargum Ierusalemy witnesseth. Tharsis] Heb. Tharshish: his children dwelt by the sea, used much shipping and merchandise, Ezek. 27. 12. 25. The country was after named Cicilia, and there was also a famous City called Tarsus, where the Apostle Paul was borne, Act. 21. 39. Whither the Prophet Ionas fled, Ion. 1. 3. The Hebrewes call the maine Sea Tharsis, Psal. 48. 8. because they usually traffiqued but by that Tharsean Sea. Kitim] the Greeke saith, the Ketians: whom the Ierusalemy paraphrast seateth in Italy: and Maketia, that is Macedonia, sheweth by the name, that it also came of Ketim. Of this people and country mention is made also in Numb. 24. 24. (where the Chaldee translateth Romanes, the Latine Italy,) Esa. 23. 1. 12 Ier. 2. 10. and Dan. 11. 30. where the Latine translateth it Romanes. Iosephus deriveth the Cyprians from Kitim, amongst whom is the City Kition. Dodanim] written also Rodanim, 1 Chron. 1. 7. and here in Greeke Rhodioi. The Rhodeans and Doreans about Greece, seeme to come of these. The Scriptures mention not this Dodanim any more then Thiras, in vers. 2. the Dodonaeans in Epirus seeme to come of him. Thus Iapheth hath seven nephewes, as before he had seven sonnes. Vers. 5. the Iles] that is, the countries where the nations of Iaphets linage dwelt, in Europe, and the Iles thereof: wherfore although an Ile is strictly used for a little land in the sea, yet often it is largely put for any country or nation there inhabiting; wherefore the holy Ghost translateth that nations (or Gentiles) Mat. 12. 21. which in Hebrew is Iles, Esay 42. 4. every-man] The Hebrew Ish, man, is often put for every-one; and is so translated in Greeke by the holy Ghost, Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families,] or kinreds: in Greeke, their tribes: which word is after in this chapter, and otherwhere, as also in Rev. 1. 7. used for a family, stocke, or kinred of any nation. And in the Hebrew, Aegypt is said to have tribes, Esay 19. 13. of which word, see the notes on Gen. 49. 10. 16. Vers. 6. Cush] he was father of the Arabians and Ethiopiani, or Mores, as the next verse sheweth: and where Aethopia is mentioned in Scripture, the Hebrew name is Cush, Esay 37. 9. and often otherwhere; and they are called Aethiopians (according to the Greeke name) of their burnt faces and blacke skin: see Ier. 13. 23. Mizraim] of him came the Aegyptians: and the land of Aegypt, (so called of the Greeke, in Mat. 2. 15. and alwayes in the new Testament:) in the Hebrew by Moses and the Prophets, alwayes called the land of Mizraim. And it is said to have the name Aegypt, of one Aiguptos, a King there. But the Arabians and Turkes to this day, call that land Mizri: and Cedrenus in Greeke nameth it Mestra. See also Gen. 12. 10. and 41. 56. Phut] or, Put; by whose name their children and land was still called in Ezekiels time, Ezek. 27. 10. and 38. 5. in other writers it is named Lybia, there is the river called Phthuth. Ganaan] in Hebr. Cenaghnan; he it was whom Noe cursed, Gen. 9. 25. his country (the land of Canaan) was after given for a possession to the Israelites; famous through all the Scriptures. Palestina, Iudea, (or Iewry) Samaria, Galilee, were all parts of this land of Canaan. Vers. 7. Seba] or, Saba: (as the Greeke writeth it) of whom came the Sabaeans, who being mixt afterward with other peoples, were thereupon called Arabians, that is, a mixed people: for Arab, (that is, Arabia) 2 Chron. 9. 14. is written also Aereb, 1 King. 10. 15. which properly signifieth a mixed-multitude, as in Exod. 12. 38. Havilah] in Greeke Euila: the posterity of this man, with his foure brethren following, dwelt neere the former Sabaeans, and with others many, caused the name of their large territories to be called Arabie, of the mixture of peoples, as before is noted. Sheba] called also in Greeke Saba: his posterity dwelt southward, in Aethiopia, a rich land. The Queene of Sheba came from far to heare the wisedome of Solomon, 1 King. 10. 1. in the Gospell she is called Queene of the South, Mat. 12. 42. Dedan] hee is mentioned with his seed, among the Merchants, in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod] called in Greeke Nebrod: so in the Hebrew text, M. and B. are put one for another, as Merodach, Esay 39. 1. or Berodach, 2 King. 20. 12. Nimrod signifieth a Rebell, he was the chiefe builder of Babel. a mighty-one] the Greeke calleth him a Giant. Vers. 9. in hunting:] This the Scripture applyeth to hunting of men, by persecution, oppression, tyranny, Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men. And Moses in the next verse sheweth, how hee hunted for a kingdome: which by right pertained not to him, seeing he came of Cham, the youngest of the three brethren, Gen. 9. 24. before Iehovah] that is, mightily, openly, and without feare of God, as Gen. 6. 11. And so as the Lord tooke notice of his evill. [illegible: 1 word] it is sayd] that is, commonly said; and become a proverbe against all tyrants and persecutors. Vers. 10. Babylon] in Hebrew, Babel: which the holy Ghost in Greeke calleth Babylon, Rev. 18. 2. A City named of the event, because God there confounded their tongues, and scattered them, Gen. 11. 9. Shinar] in Greeke Senaar: which is by interpretation, (She naar) That which scattered (the inhabitants) out of it, as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name: for otherwise, as all other countries were called by the name of their first possessors, so this was named the land of Nimrod, Mic. 5. 6. But usually it is called Shinar, Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse, Zach. 5. 11. The same land is also called Chaldea, Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur] so the Greeke translateth it: as if Ashur (who was the sonne of Sem, v. 22.) to avoid Nimrods cruelty, went and builded Nineveh, and the other Cities: and so Iosephus maketh Assur the builder of Niniveh, Antiq. l. 1. c. 7. But it may also well be translated, hee went forth to Assur, that is, to Assyria, a country lying neere to Shinar, or Chaldea, having the name of Assur. Thus Nimrod hunted from one land to another, increasing his dominion. So in the Hebrew is to bee understood to; as often elsewhere: which the Scripture it selfe sheweth; as the house, 2 Sam. 6. 10. for unto the house, 1 Chron. 13. 13. the land, 2 Sam. 10. 2 for, unto the land, 1 Chron. 19. 2. and many the like. Niniveh] a great City, famous by the preaching of the Prophet Ionas, Ion. 1. the citie] this is added, because Rechoboth signifieth also streets: but here it is the name of a city, which the Greek and Chaldee versions doe confirme: as also Gen. 36. 37. Vers. 13. the Ludims] that is, Lud and his posterity; so after Anam and his posterity. For besides the Hebrew forme which is plurall, the Greeke by article plainly sheweth them to bee peoples, not persons. The mans name seemeth to be Lud, spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. (where also Lud the sonne of Sem may be comprehended, Gen. 10. 22.) and his race the Ludims, (or Lydians) in Ier. 46. 9. Lehabims] called Lybians; a people in Africa. Vers. 14 Philistims] or, Phylistians; a people after much spoken of in Scripture, Iudg. 13. and 14. &c. These first dwelt with the Caphtorims, (next mentioned) Ier. 47. 4. and were called by their name, Deut. 2. 23. and from Caphtor, the Lord brought them into Canaan, Amos 9. 7. where they remained uncast out of Israel, to their great trouble. Vers. 15. Sidon] of him came the Sidonians, and a city in his land was called by his name, great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers, for ancientness and fame of the builders thereof: Qu. Curtius l. 4. This was after allotted to Aser, sonne of Israel; though they failed in not casting out the inhabitants, Iudg. 1. 31. Cheth] of whom came the Chethites, or Hittites, Gen. 15. 20. Vers. 16. the Iebusite] that is (as the Chaldee paraphrast expresseth,) the Iebusites, Amorites, &c. the singular number being put for the plurall, as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places: and the Hebrew text confirmeth this, as in a Sam. 5. 6. the Iebusite the inhabitant, for which, in 1 Chron. 11. 4. is written, the Iebusite the inhabitants: which plainly sheweth this name to be put for the whole nation. See also before Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan, in his country was a City called by his name Iebus, and Salem, and last of all Ierusalem, Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named, dwelt in the land, which God gave the Israelites. the Amorites] who were a mighty people, whose height was like the height of Cedars, and they were strong as okes, Amos 2. 9. Girgasite] called also Gergesons, Mat. 8. 28. and Gadarens, Luke 8. 26. who desired Christ to depart out of their coasts, Mat. 8. 34. Vers. 17. the Evite] Hebr. Chivvite: in Greeke Euite, that is, Evites, a people mentioned after, in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites, whose lives were spared by Iosua, Ios. 11. 19. The rest which follow, dwelt also in cities neere the former; as the Arkite, in Arka by the bottome of mount Lebanon; the Semarite, in Semaraim, which after fell to the Benjamites, Ios. 18. 22. and so the rest. Vers. 19. Sidon] a City in the North west part of Canaan: the borders of the land which God gave the Israelites, are here briefly described: but purposely and largely in Num. 34. Gaza] a City of the Philistines, Iudg. 16. situate in the South-west of Canaan. Sodom] in Hebrew Sedom: of this and the rest, see the history, Gen. 18. and 19. They lay in the South-east part of the land of Canaan. Vers. 21. there was borne] to weet, an off-spring, or children: set downe afterward. Such words are often to be understood: as is shewed on Gen. 4. 20. sonnes of Heber] or, of Eber, that is, of Gods Church, which (when others fell away) continued in Hebers posterity, of whom came Abram the Hebrew, Gen. 14. 13. and his children were called Hebrews, Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers; yet are they counted Sems in speciall, for retaining his faith and promises: as Rom. 9. 8. So on the contrary, Cham is called the father of Canaan, Gen. 9. 18. who had other sonnes also, but on Canaan his youngest, was Chams curse visibly executed, Gen. 9. 25. as Sems blessing was on Hebers seed, Gen. 14. 13. 19. brother of Iapheth] he was also brother of Cham; but the Scripture calleth them brethren more especially, that are allyed also in qualities, as Sem and Iapheth for good, Gen 9. 23. 27. Simeon and Levi, for evill, Gen. 49. 5. the elder] or, the great, to weet, in birth: for Iapheth was borne before Sem, as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder. So greater is used for elder, lesser for younger, in Gen. 27. 1. 15. and often in the Scriptures. Vers. 22. Elam] of whom came the Elamites, which seated in a Province called Elam, in the upper part of Persia, Dan. 8. 2. Esay 21. 2. They proved enemies to the sonnes of Heber, and were for it punished; but in the end obtained mercy, Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur] or, Ashshur: of him came the Assyrians, and their land was named Assyria; much spoken of in the Scriptures: they were the scourge of Israel, Hebers children, 2 King. 15. 19. 29. Esay 10. 5. and 36. 1. &c. Arphaxad] or, Arpachshad: he hath no speciall genealogy, or country in Scripture, but that heris the father of our Lord Christ, after the flesh, Luk. 3. 36 Lud] of whom came the Lydians, a people in Asia, differing from Lud, sonne of Mizraim, sonne of Cham, of whom came the Lydians in Africa, neere Cush, or Ethiopia. See before, v. 13. Aram] of whom came the Aramites, that is, (after the Greeke) Syrians, enemies also to Gods people, Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King. 20. &c. For Aram seating in the land of Shur in Asia, his country is therefore called in the Hebrew by his name, Aram, in the Greeke Syria: as of Asshur, commeth Assyria, the new Testament alwayes followeth the Greeke name, Luke 4. 27. Mat. 4. 14. Arams land had many parts, as Padan Aram, Gen. 28. 2. Aram Naharaim, (or Mesopotamia) Gen 24. 10. Aram of Damascus. 2 Sam. 8. 6. Aram Zobah, Psal. 60. 2. Aram Maacah. 1 Chron. 19. 6. and Aram beth Rehob, 2 Sam. 10. 6. Vers. 24. Salah] Heb. Shelach. Vers. 25. Phalee] or Phalee, as Luke 3. 35. in Hebrew Peleg, that signifieth division. Vers. 20. Ioktan] or Ioktan: of him and his posterity (though here are reckoned many sonnes) the Scriptures make little mention: but by their names, compared with countries names in humane writers, they seeme to have seated in the East Indies, and there to have increased to mighty nations: but falne from the faith of their father Heber, that they are not worthy to be reckned for his seed. Chasarmaveth] in Greeke Sarmoth: this mans posterity seeme to have dwelt in Sarmatia, a great Country beyond Germany, and named (as is like) of this man. Vers. 27. Hadoram] in Greeke Hedorra: of the first part of this name, Hado, some thinke Hodu, that is India, was so called, Esth. 1. 1. Vers. 29. Ophir,] in Greeke Oupheir: from this mans land in India, Solomons ships fetched store of fine gold, precious stones, &c. 2 Chron. 9. 10. 13 21. 1 King. 9. 27. 28. and the gold it selfe was called (by figure of speech) Ophir, Iob 22. 24. and in other languages Obruson, and Obryzum, of Ophyrizum, pure gold. Vers. 30. their dwelling] Hebr. their seat. Mesha] in Greeke Massee. Sephar] in Greeke Saphera. Vers. 32. the families] in Greeke, the tribes, or kinreds. By this genealogy here, compared with the names of nations in humane Writers, it appeareth how God hath made of one blood, all nations of men, for to dwell on all the face of the earth: and hath determined the times before appointed, and the bounds of their habitation, Act. 17. 26.