Gênesis 10
Leon Morris · Citado em PreceptAustin
Gênesis 10
Morris - Asshur, a son of Shem, had evidently founded a settlement, but Nimrod went forth into Asshur (better rendering of "out of that land went forth Asshur"), extending his empire and establishing also what would later become the Assyrian empire. Nineveh, the capital city of the Assyrians, was named after "Ninus," evidently another name for Nimrod. Although both Babylonia and Assyria were later conquered by Semites, the Hamite Nimrod was their founder and first king. Nineveh was 200 miles north of Babylon, on the Tigris River. Calah (Nimrud) has been excavated, on the Tigris about twenty miles south of Nineveh. It is still called “Nimrud,” after its founder. Resen was said to be between Nineveh and Calah, so that the entire complex of cities was called “a great city,” that is, a large metropolitan area. The Assyrian legends speak of “Ninus” as the founder of Nineveh. This is evidently a form of “Nimrod.” Related Resources: What is the significance of Assyria in the Bible? | GotQuestions.org What is the significance of the city of Nineveh in the Bible? | GotQuestions.org Genesis 10:12 and Resen between Nineveh and Calah; that is the great city. Genesis 10 Resources - Multiple sermons and commentaries and Resen between Nineveh and Calah; that is the great city. Morris on great city - About twenty miles south of Nineveh, Calah has been excavated. It is still called "Nimrud." These three satellite cities, with Nineveh, made up a metropolitan complex and is thus called a "great city." Genesis 10:13 Mizraim became the father of Ludim and Anamim and Lehabim and Naphtuhim Ludim - 1Ch 1:11,12 Jer 46:9 Eze 30:5 Genesis 10 Resources - Multiple sermons and commentaries Click to enlarge and make more legible MIZRAIM'S SONS Mizraim (see chart - top right) became the father of Ludim and Anamim and Lehabim and Naphtuhim Mizraim (see note above) is another name for Egypt which becomes a "major player" in the Old Testament because of her interactions with the descendants of Shem (the Jews). Here are over 600 verses that use the Hebrew word mizraim, and most are translated Egypt Mizraim - 603 verses - Egypt(588), Egypt's(2), Egyptian(1), Egyptians(87), Mizraim(4). Gen. 10:6; Gen. 10:13; Gen. 12:10; Gen. 12:11; Gen. 12:14; Gen. 13:1; Gen. 13:10; Gen. 15:18; Gen. 21:21; Gen. 25:18; Gen. 26:2; Gen. 37:25; Gen. 37:28; Gen. 37:36; Gen. 39:1; Gen. 40:1; Gen. 40:5; Gen. 41:8; Gen. 41:19; Gen. 41:29; Gen. 41:30; Gen. 41:33; Gen. 41:34; Gen. 41:36; Gen. 41:41; Gen. 41:43; Gen. 41:44; Gen. 41:45; Gen. 41:46; Gen. 41:48; Gen. 41:53; Gen. 41:54; Gen. 41:55; Gen. 41:56; Gen. 41:57; Gen. 42:1; Gen. 42:2; Gen. 42:3; Gen. 43:2; Gen. 43:15; Gen. 43:32; Gen. 45:2; Gen. 45:4; Gen. 45:8; Gen. 45:9; Gen. 45:13; Gen. 45:18; Gen. 45:19; Gen. 45:20; Gen. 45:23; Gen. 45:25; Gen. 45:26; Gen. 46:3; Gen. 46:4; Gen. 46:6; Gen. 46:7; Gen. 46:8; Gen. 46:20; Gen. 46:26; Gen. 46:27; Gen. 46:34; Gen. 47:6; Gen. 47:11; Gen. 47:13; Gen. 47:14; Gen. 47:15; Gen. 47:20; Gen. 47:21; Gen. 47:26; Gen. 47:27; Gen. 47:28; Gen. 47:29; Gen. 47:30; Gen. 48:5; Gen. 50:3; Gen. 50:7; Gen. 50:11; Gen. 50:14; Gen. 50:22; Gen. 50:26; Exod. 1:1; Exod. 1:5; Exod. 1:8; Exod. 1:13; Exod. 1:15; Exod. 1:17; Exod. 1:18; Exod. 2:23; Exod. 3:7; Exod. 3:8; Exod. 3:9; Exod. 3:10; Exod. 3:11; Exod. 3:12; Exod. 3:16; Exod. 3:17; Exod. 3:18; Exod. 3:19; Exod. 3:20; Exod. 3:21; Exod. 3:22; Exod. 4:18; Exod. 4:19; Exod. 4:20; Exod. 4:21; Exod. 5:4; Exod. 5:12; Exod. 6:5; Exod. 6:6; Exod. 6:7; Exod. 6:11; Exod. 6:13; Exod. 6:26; Exod. 6:27; Exod. 6:28; Exod. 6:29; Exod. 7:3; Exod. 7:4; Exod. 7:5; Exod. 7:11; Exod. 7:18; Exod. 7:19; Exod. 7:21; Exod. 7:22; Exod. 7:24; Exod. 8:5; Exod. 8:6; Exod. 8:7; Exod. 8:16; Exod. 8:17; Exod. 8:21; Exod. 8:24; Exod. 8:26; Exod. 9:4; Exod. 9:6; Exod. 9:9; Exod. 9:11; Exod. 9:18; Exod. 9:22; Exod. 9:23; Exod. 9:24; Exod. 9:25; Exod. 10:2; Exod. 10:6; Exod. 10:7; Exod. 10:12; Exod. 10:13; Exod. 10:14; Exod. 10:15; Exod. 10:19; Exod. 10:21; Exod. 10:22; Exod. 11:1; Exod. 11:3; Exod. 11:4; Exod. 11:5; Exod. 11:6; Exod. 11:7; Exod. 11:9; Exod. 12:1; Exod. 12:12; Exod. 12:13; Exod. 12:17; Exod. 12:23; Exod. 12:27; Exod. 12:29; Exod. 12:30; Exod. 12:33; Exod. 12:35; Exod. 12:36; Exod. 12:39; Exod. 12:40; Exod. 12:41; Exod. 12:42; Exod. 12:51; Exod. 13:3; Exod. 13:8; Exod. 13:9; Exod. 13:14; Exod. 13:15; Exod. 13:16; Exod. 13:17; Exod. 13:18; Exod. 14:4; Exod. 14:5; Exod. 14:7; Exod. 14:8; Exod. 14:9; Exod. 14:10; Exod. 14:11; Exod. 14:12; Exod. 14:13; Exod. 14:17; Exod. 14:18; Exod. 14:20; Exod. 14:23; Exod. 14:24; Exod. 14:25; Exod. 14:26; Exod. 14:27; Exod. 14:30; Exod. 14:31; Exod. 15:26; Exod. 16:1; Exod. 16:3; Exod. 16:6; Exod. 16:32; Exod. 17:3; Exod. 18:1; Exod. 18:8; Exod. 18:9; Exod. 18:10; Exod. 19:1; Exod. 19:4; Exod. 20:2; Exod. 22:21; Exod. 23:9; Exod. 23:15; Exod. 29:46; Exod. 32:1; Exod. 32:4; Exod. 32:7; Exod. 32:8; Exod. 32:11; Exod. 32:12; Exod. 32:23; Exod. 33:1; Exod. 34:18; Lev. 11:45; Lev. 18:3; Lev. 19:34; Lev. 19:36; Lev. 22:33; Lev. 23:43; Lev. 25:38; Lev. 25:42; Lev. 25:55; Lev. 26:13; Lev. 26:45; Num. 1:1; Num. 3:13; Num. 8:17; Num. 9:1; Num. 11:5; Num. 11:18; Num. 11:20; Num. 13:22; Num. 14:2; Num. 14:3; Num. 14:4; Num. 14:13; Num. 14:19; Num. 14:22; Num. 15:41; Num. 20:5; Num. 20:15; Num. 20:16; Num. 21:5; Num. 22:5; Num. 22:11; Num. 23:22; Num. 24:8; Num. 26:4; Num. 26:59; Num. 32:11; Num. 33:1; Num. 33:3; Num. 33:4; Num. 33:38; Num. 34:5; Deut. 1:27; Deut. 1:30; Deut. 4:20; Deut. 4:34; Deut. 4:37; Deut. 4:45; Deut. 4:46; Deut. 5:6; Deut. 5:15; Deut. 6:12; Deut. 6:21; Deut. 6:22; Deut. 7:8; Deut. 7:15; Deut. 7:18; Deut. 8:14; Deut. 9:7; Deut. 9:12; Deut. 9:26; Deut. 10:19; Deut. 10:22; Deut. 11:3; Deut. 11:4; Deut. 11:10; Deut. 13:5; Deut. 13:10; Deut. 15:15; Deut. 16:1; Deut. 16:3; Deut. 16:6; Deut. 16:12; Deut. 17:16; Deut. 20:1; Deut. 23:4; Deut. 24:9; Deut. 24:18; Deut. 24:22; Deut. 25:17; Deut. 26:5; Deut. 26:8; Deut. 28:27; Deut. 28:60; Deut. 28:68; Deut. 29:2; Deut. 29:16; Deut. 29:25; Deut. 34:11; Jos. 2:10; Jos. 5:4; Jos. 5:5; Jos. 5:6; Jos. 5:9; Jos. 9:9; Jos. 13:3; Jos. 15:4; Jos. 15:47; Jos. 24:4; Jos. 24:5; Jos. 24:6; Jos. 24:7; Jos. 24:14; Jos. 24:17; Jos. 24:32; Jdg. 2:1; Jdg. 2:12; Jdg. 6:8; Jdg. 6:9; Jdg. 6:13; Jdg. 10:11; Jdg. 11:13; Jdg. 11:16; Jdg. 19:30; 1 Sam. 2:27; 1 Sam. 4:8; 1 Sam. 6:6; 1 Sam. 8:8; 1 Sam. 10:18; 1 Sam. 12:6; 1 Sam. 12:8; 1 Sam. 15:2; 1 Sam. 15:6; 1 Sam. 15:7; 1 Sam. 27:8; 2 Sam. 7:6; 2 Sam. 7:23; 1 Ki. 3:1; 1 Ki. 4:21; 1 Ki. 4:30; 1 Ki. 6:1; 1 Ki. 8:9; 1 Ki. 8:16; 1 Ki. 8:21; 1 Ki. 8:51; 1 Ki. 8:53; 1 Ki. 8:65; 1 Ki. 9:9; 1 Ki. 9:16; 1 Ki. 10:28; 1 Ki. 10:29; 1 Ki. 11:17; 1 Ki. 11:18; 1 Ki. 11:21; 1 Ki. 11:40; 1 Ki. 12:2; 1 Ki. 12:28; 1 Ki. 14:25; 2 Ki. 7:6; 2 Ki. 17:4; 2 Ki. 17:7; 2 Ki. 17:36; 2 Ki. 18:21; 2 Ki. 18:24; 2 Ki. 21:15; 2 Ki. 23:29; 2 Ki. 23:34; 2 Ki. 24:7; 2 Ki. 25:26; 1 Chr. 1:8; 1 Chr. 1:11; 1 Chr. 13:5; 1 Chr. 17:21; 2 Chr. 1:16; 2 Chr. 1:17; 2 Chr. 5:10; 2 Chr. 6:5; 2 Chr. 7:8; 2 Chr. 7:22; 2 Chr. 9:26; 2 Chr. 9:28; 2 Chr. 10:2; 2 Chr. 12:2; 2 Chr. 12:3; 2 Chr. 12:9; 2 Chr. 20:10; 2 Chr. 26:8; 2 Chr. 35:20; 2 Chr. 36:3; 2 Chr. 36:4; Neh. 9:9; Neh. 9:17; Neh. 9:18; Ps. 68:31; Ps. 78:12; Ps. 78:43; Ps. 78:51; Ps. 80:8; Ps. 81:5; Ps. 81:10; Ps. 105:23; Ps. 105:38; Ps. 106:7; Ps. 106:21; Ps. 114:1; Ps. 135:8; Ps. 135:9; Ps. 136:10; Prov. 7:16; Isa. 7:18; Isa. 10:24; Isa. 10:26; Isa. 11:11; Isa. 11:15; Isa. 11:16; Isa. 19:1; Isa. 19:2; Isa. 19:3; Isa. 19:4; Isa. 19:12; Isa. 19:13; Isa. 19:14; Isa. 19:15; Isa. 19:16; Isa. 19:17; Isa. 19:18; Isa. 19:19; Isa. 19:20; Isa. 19:21; Isa. 19:22; Isa. 19:23; Isa. 19:24; Isa. 19:25; Isa. 20:3; Isa. 20:4; Isa. 20:5; Isa. 23:5; Isa. 27:12; Isa. 27:13; Isa. 30:2; Isa. 30:3; Isa. 30:7; Isa. 31:1; Isa. 31:3; Isa. 36:6; Isa. 36:9; Isa. 43:3; Isa. 45:14; Isa. 52:4; Jer. 2:6; Jer. 2:18; Jer. 2:36; Jer. 7:22; Jer. 7:25; Jer. 9:26; Jer. 11:4; Jer. 11:7; Jer. 16:14; Jer. 23:7; Jer. 24:8; Jer. 25:19; Jer. 26:21; Jer. 26:22; Jer. 26:23; Jer. 31:32; Jer. 32:20; Jer. 32:21; Jer. 34:13; Jer. 37:5; Jer. 37:7; Jer. 41:17; Jer. 42:14; Jer. 42:15; Jer. 42:16; Jer. 42:17; Jer. 42:18; Jer. 42:19; Jer. 43:2; Jer. 43:7; Jer. 43:11; Jer. 43:12; Jer. 43:13; Jer. 44:1; Jer. 44:8; Jer. 44:12; Jer. 44:13; Jer. 44:14; Jer. 44:15; Jer. 44:24; Jer. 44:26; Jer. 44:27; Jer. 44:28; Jer. 44:30; Jer. 46:2; Jer. 46:8; Jer. 46:11; Jer. 46:13; Jer. 46:14; Jer. 46:17; Jer. 46:19; Jer. 46:20; Jer. 46:24; Jer. 46:25; Lam. 5:6; Ezek. 16:26; Ezek. 17:15; Ezek. 19:4; Ezek. 20:5; Ezek. 20:6; Ezek. 20:7; Ezek. 20:8; Ezek. 20:9; Ezek. 20:10; Ezek. 20:36; Ezek. 23:3; Ezek. 23:8; Ezek. 23:19; Ezek. 23:21; Ezek. 23:27; Ezek. 27:7; Ezek. 29:2; Ezek. 29:3; Ezek. 29:6; Ezek. 29:9; Ezek. 29:10; Ezek. 29:12; Ezek. 29:13; Ezek. 29:14; Ezek. 29:19; Ezek. 29:20; Ezek. 30:4; Ezek. 30:6; Ezek. 30:8; Ezek. 30:9; Ezek. 30:10; Ezek. 30:11; Ezek. 30:13; Ezek. 30:15; Ezek. 30:16; Ezek. 30:18; Ezek. 30:19; Ezek. 30:21; Ezek. 30:22; Ezek. 30:23; Ezek. 30:25; Ezek. 30:26; Ezek. 31:2; Ezek. 32:2; Ezek. 32:12; Ezek. 32:15; Ezek. 32:16; Ezek. 32:18; Dan. 9:15; Dan. 11:8; Dan. 11:42; Dan. 11:43; Hos. 2:15; Hos. 7:11; Hos. 7:16; Hos. 8:13; Hos. 9:3; Hos. 9:6; Hos. 11:1; Hos. 11:5; Hos. 11:11; Hos. 12:1; Hos. 12:9; Hos. 12:13; Hos. 13:4; Joel 3:19; Amos 2:10; Amos 3:1; Amos 3:9; Amos 4:10; Amos 8:8; Amos 9:5; Amos 9:7; Mic. 6:4; Mic. 7:15; Nah. 3:9; Hag. 2:5; Zech. 10:10; Zech. 10:11; Zech. 14:18; Zech. 14:19 Genesis 10:14 and Pathrusim and Casluhim (from which came the Philistines) and Caphtorim. Pathrusim - Isa 11:11 Jer 44:1 1Ch 1:12 Casluhim - 1Ch 1:12 Jer 47:4 Caphtorim - De 2:23 Jer 47:4 Am 9:7 1 Chr. 1:12 Genesis 10 Resources - Multiple sermons and commentaries and Pathrusim and Casluhim (from which came the Philistines) and Caphtorim. Genesis 10:15 Canaan became the father of Sidon, his firstborn, and Heth Canaan - 1Ch 1:13 Sidon - Heb. Tzidon, Ge 49:13 Jos 11:8 Isa 23:4, Zidon Heth - Ge 15:18-21 28:3-20 Ex 3:8 34:11 Nu 34:2-15 Jos 12:8-24 2Sa 11:3 Genesis 10 Resources - Multiple sermons and commentaries Click to enlarge and make more legible SONS OF CANAAN Canaan became the father of Sidon, his firstborn - The city of Sidon, chief city of the Phoenicians, still exists today. "The city of Zidon or Sidon is thought to have been founded by Canaan’s son Sidon (Genesis 10:15); at any rate, Sidon’s descendants settled in that area, and the city of Zidon is quite ancient." (See note below). and Heth - Esau marries a Hethite. Heth is the ancestor of the Hittites, prominent in both the Bible and secular history, ruling a great empire in Asia Minor for over 800 years. When the Hittite empire finally crumbled, many of its people migrated east. The Hittites are identified in Egyptian inscriptions as the "Kheta." In the cuneiform inscriptions in Babylonia, this name is identified as "Khittae," which may have been modified eventually to "Cathay," a synonym for China. Archaeologists have noted similarities between the Monguls and Hittites. Ray
Gênesis 10
Morris - The other nine sons of Canaan were the Canaanite tribes that inhabited the land when the Israelites entered it. The Amorites are identified in the tablets as the Amurru. The Sinites may be connected in ethnology with the wilderness of Sin and Mount Sinai in the south, and with the Assyrian god "Sin," and even with Sinim (Isaiah 49:12) which the people of secular history called "Sinae," or Chinese. HIVITE [ISBE] - hi'-vit (chiwwni; Heuaios): Name: A son of Canaan (Gen 10:17), i.e. an inhabitant of the land of Canaan along with the Canaanite and other tribes (Ex 3:17, etc.). In the list of Canaanite peoples given in Gen 15:19-21, the Hivites are omitted in the Hebrew text, though inserted in Septuagint and S. Gesenius suggests that the name is descriptive, meaning "villagers." The difficulty of explaining it is increased by the fact that it has been confused with "Horite" in some passages of the Hebrew text. In Josh 9:7 the Septuagint reads "Horite" as also does Codex A in Gen 34:2, and in Gen 36:2 a comparison with 36:24,25 shows that "Horite" must be substituted for "Hivite." Geographical Situation: In Jdg 3:3 the Hittites are described as dwelling "in Mount Lebanon, from Mount Baal-hermon unto the entrance of Hamath," and in accordance with this the Hivite is described in Josh 11:3 as being "under Hermon in the land of Mizpeh," and in 2 Sam 24:7 they are mentioned immediately after "the stronghold of Tyre." Hence, the Septuagint (Codex Alexandrinus) reading must be right in Gen 34:2 and Josh 9:7, which makes the inhabitants of Shechem and Gibeon Horites instead of Hivites; indeed, in Gen 48:22 the people of Shechem are called Amorite, though this was a general name for the population of Canaan in the patriarchal period. No name resembling Hivite has yet been found in the Egyptian or Babylonian inscriptions. A. H. Sayce ARKITE [ISBE] - ark'-it (`arqi): An inhabitant of the town of Arka, situated some ten or twelve miles Northeast of Tripoils, Syria, and about four miles from the shore of the sea. The Arkites are mentioned in Gen 10:17 and 1 Ch 1:15 as being the descendants of Canaan, and they were undoubtedly of Phoenician stock. The place was not of much importance, but it is mentioned in the Assyrian inscriptions, under the name Irkatah and taken by Tiglath-pileser III in 738 BC. Not being on the sea its trade was small and it probably belonged to Tripoli or Botrys originally. It was the birthplace of Alexander Severus, hence its Roman name, Caesarea Libani. Its site is marked by a high mound near the foothills of Lebanon. H. Porter SINITES [ISBE] - si'-nits (cini): A Canaanite people mentioned in Gen 10:17; 1 Ch 1:15. The identification is uncertain. Jerome mentions a ruined city, Sin, near Arka, at the foot of Lebanon. Genesis 10:18 and the Arvadite and the Zemarite and the Hamathite; and afterward the families of the Canaanite were spread abroad. Arvadite - Eze 27:8 Zemarite - Jos 18:22 2Ch 13:4 Hamathite - Nu 34:8 2Sa 8:9 2Ki 17:24,30 Isa 10:9 Eze 47:16,17 Zec 9:2 Genesis 10 Resources - Multiple sermons and commentaries Click to enlarge and make more legible And the Arvadite and the Zemarite and the Hamathite; and afterward the families of the Canaanite were spread (puts; Lxx - diaspeiro) abroad - The same verb spread (puts; Lxx - diaspeiro) plays a major role in Genesis 11 (Ge 11:4, Ge 11:8, Ge 11:9). Morris - spread abroad. This statement becomes especially significant if, as intimated above, the descendants of Canaan include the Mongol peoples, who eventually spread not only throughout most of Asia but also across the Bering Strait into North and South America, becoming the American Indians. ARVAD; ARVADITES [ISBE] - ar'-vad, ar'-vad-its ('arwadh; Arados; modern Ruad): An island city off the coast of Syria some 30 miles North of Tripolis, and the race inhabiting it. It was a barren rock covered with fortifications and houses several stories in height. The island was about 800 ft. long by 500 wide, surrounded by a massive wall, and an artificial harbor was constructed on the East toward the main land. It developed into a trading city in early times, as did most of the Phoenician cities on this coast. It had a powerful navy, and its ships are mentioned in the monuments of Egypt and Assyria. It seems to have had a sort of hegemony over the northern Phoenician cities, from Mt. Cassius to the northern limits of Lebanon, something like that of Sidon in the South. It had its own local dynasty and coinage, and some of the names of its kings have been recovered. Its inhabitants are mentioned in the early lists of Gen (10:18), and Ezek (27:8,11) refers to its seamen and soldiers in the service of Tyre. It brought under its authority some of the neighboring cities on the main land, such as Marathus and Simyra, the former nearly opposite the island and the latter some miles to the South. Thothmes III, of Egypt, took it in his campaign in north Syria (1472 BC) and it is noticed in the campaigns of Rameses II in the early part of the 13th century BC (Breasted, Ancient Records). It is also mentioned in the Tell el-Amarna Lettersas being in league with the Amorites in their attacks upon the Egyptian possessions in Syria (44 and 28, B.M. Tell el-Amarna Letters). About the year 1200, or later, it was sacked by invaders from Asia Minor or the islands, as were most of the cities on the coast (Paton, Syria and Palestine, 145) but it recovered when they were driven back. Its maritime importance is indicated by the inscriptions of the Assyrian kings. Tiglath-pileser I (circa 1020) boasts that he sailed in the ships of Arvad. Asshur-nazir-pal (circa 876) made it tributary, but it revolted and we find 200 men of Arvad mentioned among the allies of Benhadad, of Damascus, at the great battle of Quarqar, when all Syria seems to have been in league against Shalmaneser II (circa 854). At this time the king of Arvad was Mattan Baal. It was afterward tributary to Tiglath-pileser III and Sennacherib, the king who paid it to the latter being Abd-ilihit (circa 701). Ashurbanipal (circa 664) compelled its king Yakinlu to submit and send one of his daughters to become a member of the royal harem (Rawlinson, Phoenicia, 456-57). Under the Persians Arvad was allowed to unite in a confederation with Sidon and Tyre, with a common council at Tripolis(ib 484). When Alexander the Great invaded Syria in 332 BC Arvad submitted without a struggle under her king Strato, who sent his navy to aid Alexander in the reduction of Tyre. It seems to have received the favor of the Seleucid kings of Syria and enjoyed the right of asylum for political refugees. It is mentioned in a rescript from Rome about 138 BC, in connection with other cities and rulers of the East, to show favor to the Jews. It was after Rome had begun to interfere in the affairs of Judea and Syria, and indicates that Arvad was of considerable importance at that time (see 1 Macc 15:16-23). The town is not mentioned in the New Testament, and in modern times has sunk to a small village, chiefly inhabited by fishermen. H. Porter ZEMARITE [ISBE] - zem'-a-rit (ha-tsemari; ho Samaraios): A Canaanite people named in Gen 10:18; 1 Ch 1:16. The occurrence of the name between Arvadite and Hamathite gives a hint as to locality. A place called Cumur is mentioned in the Tell el-Amarna Letters along with Arvad. The name probably survives in that of Sumra, a village on the seacoast between Tripolis and Ruwad, about 1 1/2 miles North of Nahr el-Kebir. We may with some certainty identify this modern village with the site of the town from which the inhabitants were named "Zemarites." HAMATH [ISBE] - ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Am 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name. Early History: The Hamathite is mentioned in Gen 10:18 among the sons of Canaan, but in historic times the population, as the personal names testify, seems to have been for the most part Semitic. The ideal boundary of Israel reached the territory, but not the city of Hamath (Nu 34:8; Josh 13:5; Ezek 47:13-21). David entered into friendly relations with Toi, its king (2 Sam 8:9 ff), and Solomon erected store cities in the land of Hamath (2 Ch 8:4). In the days of Ahab we meet with it on the cuneiform inscriptions, under the name mat hamatti, and its king Irhuleni was a party to the alliance of the Hittites with Ben-hadad of Damascus and Ahab of Israel against Shalmaneser II; but this was broken up by the battle of Qarqar in 854 BC, and Hamath became subject to Assyria. Jeroboam II attacked, partially destroyed, and held it for a short time (2 Ki 14:28; Am 6:2). In 730 BC, its king Eniilu paid tribute to Tiglath-pileser, but he divided its lands among his generals, and transported 1,223 of its inhabitants to Sura on the Tigris. In 720, Sargon "rooted out the land of Hamath and dyed the skin of Ilubi'idi (or Jau-bi'idi) its king, like wool" and colonized the country with 4,300 Assyrians, among whom was Deioces the Mede. A few years later Sennacherib also claims to have taken it (2 Ki 18:34; 19:13; 1 Ch 36:19; 37:13). In Isa 11:11, mention is made of Israelites in captivity at Hamath, and Hamathites were among the colonists settled in Samaria (2 Ki 17:24) by Esarhaddon in 675 BC. Their special object of worship was Ashima, which, notwithstanding various conjectures, has not been identified. Later History: The Hamathite country is mentioned in 1 Macc 12:25 in connection with the movements of Demetrius and Jonathan. The Seleucids renamed it Epiphaneia (Josephus, Ant, I, vi, 2), and by this name it was known to the Greeks and the Romans, even appearing as Paphunya in Midrash Ber Rab chapter 37. Locally, however, the ancient name never disappeared, and since the Moslem conquest it has been known as Hama. Saladin's family ruled it for a century and a half, but after the death of Abul-fida in 1331 it sank into decay. Spread (06327)(puts) means to scatter, be dispersed, to be spread abroad. The first use is of men scattered throughout the earth (Ge 10:18, Ge 11:4). Israel's dispersion (Ezek 34:5), like sheep scattered (Zech 13:7). Be scattered - army (2Ki 25:5, Jer 52:8); people (Ge 11:8, 9); Israel's being scattered (Dt. 4:27; 28:64; Jer. 9:16; Ezek. 11:16) Lightning scattering an enemy (2Sa 22:15, Ps 18:14). A second meaning for put is to shatter, to crush, to break in pieces. It points out figuratively the Lord's apparent attack on Job in sickness (Job 16:12). God's word, shatters or crushes rock like a sledgehammer (Jer. 23:29). God's look breaking, shattering mountains (Hab. 3:6). Victor Hamilton - The word is first used in Scripture to describe the "scattering" of the families of the Canaanites in Genesis 10:18. On the heels of this is the famous Tower of Babel incident (Genesis 11) in which the builders of the tower(?) did not want to be "scattered abroad" upon the face of the earth (Genesis 11:4). The Lord, however, made such a scattering inevitable (Genesis 11:8-9) by destroying their language. This made further communication among the peoples impossible, and thus brought to a halt their building project. It should be observed in this passage that no mention is made of God confusing the languages. Rather, what was destroyed was the universal language (Genesis 11:1), an international lingua franca. The individual dialects (Genesis 10:5, 20, 31) remained intact. There is no substantial change in the meaning of the verb as it is used in one of the above mentioned three stems. The only perceptible difference is that in the Qal and Niphal pûṣ is intransitive and in the Hiphil it is transitive. There are three repeated categories which most often serve as the subject or object of pûṣ. (1) It may refer to the scattering of armies, either that of the enemy (Numbers 10:35; Psalm 68:1 [H 2]) or one's own (1 Samuel 11:11; 1 Samuel 14:34; 2 Kings 25:5=Jeremiah 52:8). (2) The subject/object of pûṣ may refer to sheep, (a) as subject, in Jeremiah 10:21; Ezekiel 34:5-6, 12; Zech. 13:7; (b) as object, in Jeremiah 23:1. Sheep may get lost inadvertently. They may, quite literally, nibble their way to lostness. But that is not the nuance inferred by the verb under consideration. Sheep scatter, if possible, impulsively when there is some external threat to their safety and security. It is the shepherd's duty at that time to take command of the situation and repulse the threat. Ezekiel 34:5 mentions the hapless sheep who were scattered because of the absence of a shepherd. (3) Most frequently, the object of pûṣ is Israel, who sometimes is likened to scattered sheep (1 Kings 22:17 = 2 Chron. 18:16). In a few passages not only Israel, but Israel's enemy, Egypt, is scattered abroad (by God): Ezekiel 29:12-13; Ezekiel 30:23, 26. There are two things of interest when the Bible speaks of God's "scattering" Israel. One, the phrase, "I/He/the Lord scatters Israel" is confined to the prophetic books of the Bible (and here, either in the past, Ezekiel 20:23; Ezekiel 28:25, or as a threat, Ezekiel 22:15 for example). The only exceptions to this are: Deut. 4:27; Deut. 28:64; Deut. 30:3; Neh. 1:8. Two, when in this phrase God is the subject and Israel is the object, the verb is always in the Hiphil stem. It is not the Assyrians or Babylonians who scatter the people of God. They are simply instrumental. God himself is the scatterer. (TWOT online) Puts - 66v - KJV uses = scatter 48, scatter abroad 6, disperse 3, spread abroad 2, cast abroad 2, drive 1, break to pieces 1, shake to pieces 1, dash to pieces 1, retired 1; Gen. 10:18; Gen. 11:4; Gen. 11:8; Gen. 11:9; Gen. 49:7; Exod. 5:12; Num. 10:35; Deut. 4:27; Deut. 28:64; Deut. 30:3; 1 Sam. 11:11; 1 Sam. 13:8; 1 Sam. 14:34; 2 Sam. 18:8; 2 Sam. 20:22; 2 Sam. 22:15; 1 Ki. 22:17; 2 Ki. 25:5; 2 Chr. 18:16; Neh. 1:8; Job 16:12; Job 18:11; Job 37:11; Job 38:24; Job 40:11; Ps. 18:14; Ps. 68:1; Ps. 144:6; Prov. 5:16; Isa. 24:1; Isa. 28:25; Isa. 41:16; Jer. 9:16; Jer. 10:21; Jer. 13:24; Jer. 18:17; Jer. 23:1; Jer. 23:2; Jer. 23:29; Jer. 30:11; Jer. 40:15; Jer. 52:8; Ezek. 11:16; Ezek. 11:17; Ezek. 12:15; Ezek. 20:23; Ezek. 20:34; Ezek. 20:41; Ezek. 22:15; Ezek. 28:25; Ezek. 29:12; Ezek. 29:13; Ezek. 30:23; Ezek. 30:26; Ezek. 34:5; Ezek. 34:6; Ezek. 34:12; Ezek. 34:21; Ezek. 36:19; Ezek. 46:18; Nah. 2:1; Hab. 3:6; Hab. 3:14; Zeph. 3:10; Zech. 1:17; Zech. 13:7 Genesis 10:19 The territory of the Canaanite extended from Sidon as you go toward Gerar, as far as Gaza; as you go toward Sodom and Gomorrah and Admah and Zeboiim, as far as Lasha. And the - Ge 13:12-17 15:18-21 Nu 34:2-15 De 32:8 Jos 12:7,8 14:1-21:45 as thou comest - Ge 13:10 Gerar - Ge 20:1 26:1 Gaza - Heb. Azzah, Judges 16:1 Jer 25:20 Sodom - Ge 13:10-13 14:2 18:20 19:24,25 Ho 11:8 Genesis 10 Resources - Multiple sermons and commentaries Map of Canaan, with the border defined by Numbers 34:1–12 shown in red. CANAANITE TERRITORY The territory of the Canaanite extended from Sidon as you go toward Gerar, as far as Gaza; as you go toward Sodom and Gomorrah and Admah and Zeboiim, as far as Lasha - These towns roughly forms a triangle that covers the land of Palestine. See Wikipedia on Canaan. The boundaries of Canaan’s territory are described because that is the particular region Israel was to conquer. Many of these lesser-known tribes bordered the land of Palestine. Moses wrote this so that Israel would know who these peoples were in relation to God’s promises of blessing and cursing on the descendants of Noah. THOUGHT - Key Lesson: Remember the oracle of Noah that the sons of Canaan would end up serving the sons of Japheth and of Shem – doesn’t happen right away … it may appear like the godless have the supremacy … but in the end they will not be on the throne (Paul Apple) Genesis 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, by their nations. Ge 10:6 11:1-9 Genesis 10 Resources - Multiple sermons and commentaries Click to enlarge and make more legible These are the sons of Ham (see chart - top right), according to their families, according to their languages, by their lands, by their nations (goyim; Lxx = ethnos) - There are the sons of Ham relates to the previous listing beginning in Ge 10:6. Morris on by their nations. The division of the original population into "nations" was both "after their tongues" and "after their families," suggesting that each family living at Babel was given a distinctive tongue at the dispersion. AFRICAN TOUCH POINTS - SONS OF HAM (African Study Bible) After the Flood, Noah’s family was given the same command that Adam and Eve had been given: “Multiply, and repopulate the earth” (Genesis 9:7). Genesis 10 describes how Noah’s sons obeyed that command and tells us where the nations of the world came from. The first three sons of Ham (ED: see chart above - top right) are traditionally seen as the ancestors of African peoples. Cush’s descendants settled in the upper Nile region (ED: see map below) , including southern Egypt and the northern part of Sudan. The tribe of Mizraim settled in Egypt. The tribe of Put settled in either Libya or Somalia. When Ham looked at his naked father, his son Canaan was cursed to be the servant of Shem and Japheth. Because Ham was the father of the African people, some Christians, Jews, and Muslims have misused this passage to justify enslaving Africans. But the passage only says that Canaan is cursed. Even though the rest of Ham’s sons settled in Africa, Canaan did not. Much later, God told Israel (descendants of Noah’s son Shem) to conquer the land of Canaan, and Canaan’s descendants became servants, just as Noah had said. “I understand that there are Christians among you who try to justify segregation on the basis of the Bible,” said Martin Luther King, Jr., who was of African descent. “They argue that the Negro is inferior by nature because of Noah’s curse upon the children of Ham. Oh my friends, this is blasphemy. This is against everything that the Christian religion stands for. I must say to you as I have said to so many Christians before, that in Christ ‘there is neither Jew nor Gentile, there is neither bond nor free, there is neither male nor female, for we are all one in Christ Jesus.’ ” As Africans, we are not descendants of Canaan, but of Ham’s other sons—Cush (Egypt and Sudan), Mizraim (Egypt) and Put (Libya or Somalia). This chapter is part of our history, and the Bible is the story of our people—both as Africans and Christians. (See background of this ground breaking study Bible at Oasis International). Genesis 10:21 Also to Shem, the father of all the children of Eber, and the older brother of Japheth, children were born. Shem - Shem signifies name or renown; and his, indeed, was great both in a temporal and spiritual sense, inasmuch as he was destined to be the lineal ancestor of the promised Seed of the woman, to which Noah might allude in his pious ejaculation, ch. 9:26. the father - Ge 11:10-26 Eber - Nu 24:24 the brother - Ge 10:2 Genesis 10 Resources - Multiple sermons and commentaries Approximate historical distribution of the Semitic languages in the Ancient Near East. INTRODUCTION OF SONS OF SHEM In Genesis 10:21-31 we encounter a list of 26 names. From Shem come the Assyrians, the Hebrews, some of the Arab tribes, and tribes that lived in parts of Turkey, Syria and Armenia. Shem gives us our modern word "Semitic." Also to Shem, the father of all the children of Eber, and the older brother of Japheth, children were born - Shem is usually mentioned first in the list of Noah's 3 sons, but here is mentioned after Japheth and Ham, presumably so the narrative can move into the story of Babel and the genealogy of Abraham, who was descended from Shem (Ge 11:10-32). Technical note - The English translations say "To Shem....the elder brother of Japheth . . . " but the commentaries state that Japheth was the eldest. What is the truth? First note that even the translations seem to be a bit confused. Compare the original version of the Amplified and the revised version of the Amplified and notice that the latter gives the correct interpretation... AMP Also to Shem, the father of all the children of Eber [including the Hebrews], the older brother of Japheth, children were born. AMPC (REVISED VERSION - CORRECT READING) To Shem also, the younger brother of Japheth and the ancestor of all the children of Eber [including the Hebrews], children were born. Here is a good summary from Revealed Truth (see that site for more detailed explanation)... Noah’s Son’s Q&A - This section contains answers to three commonly asked questions about Noah’s sons. (1) Who was Noah’s Oldest Son? Japheth was Noah’s oldest son, born when Noah was 500 years old (2) When was Shem born? Shem was Noah’s second son, born when Noah was 503 years old (3) Why is Shem listed first in Bible Genealogies? Shem is listed first because he was most important in propagating the Godly line that led from Noah to Abraham, through whose seed (Jesus Christ, the Son of God) all the nations of the earth would be blessed (Genesis 12:3; 18:18; 22:18; Acts 3:25). Walton on Ge 10:21-31 - Even though Shem is the oldest son of Noah, his genealogy appears last, as is typical in Genesis for the son the text seeks to follow most closely. There is a mixture of Semitic and non-Semitic nations (by our ethnic criteria) in this list. For instance, Elam (east of the Tigris) and Lud (Lydia in southern Asia Minor) are considered non-Semitic, but there are close historical ties to both areas in later periods. Sheba, Ophir and Havilah are all part of the Arabian region, and Aram originated east of the Tigris and north of Elam but came to be associated with the Aramaeans, who dominated Syria and northwest Mesopotamia at the end of the second millennium B.C. (IVP Background Commentary - OT - page 41) Ray
Gênesis 10
Morris - Uz gave his name to Job's homeland (Job 1:1) but little is known of the other three sons of Aram. Evidently the children of Aram had more contact with Shem than his other grandsons (except through Arphaxad) since none of the others are listed. Genesis 10:24 Arpachshad became the father of Shelah; and Shelah became the father of Eber. Salah - Heb. Shelah, Ge 11:12-15 Genesis 10 Resources - Multiple sermons and commentaries Arpachshad (see left side of chart halfway down) became the father of Shelah (Selah); and Shelah became the father of Eber - Eber is related to the word Hebrew – so that Eber is understood to be the ancestor of the Hebrew people. Note he is in the line of the Messiah. Luke 3:35-36+ the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, ARPHAXAD [ISBE] - ar-fak'-sad: (1) the King James Version form (Gen 10:22,24; 11:12,13; 1 Ch 1:17) of the Revised Version (British and American) ARPACHSHAD, which see. See also TABLE OF NATIONS. (2) In Apocrypha (Judith 1) a king of the Medes, who reigned in Ecbatana. He was defeated and slain by Nebuchadrezzar. EBER [ISBE] - e'-ber (`ebher; Eber, in Gen; Obed, in Ch): (1) Occurs in the genealogies (Gen 10:21,25; 11:14 ff) as the great-grandson of Shem and father of Peleg and Joktan. The word means "the other side," "across," and the form "Hebrew," which is derived from it, is intended to denote the people or tribe who came "from the other, side of the river" (i.e. the Euphrates), from Haran (Gen 11:31), whence Abraham and his dependents migrated to Canaan. (2) A Gadite (1 Ch 5:13). (3) (4) Two Benjamites (1 Ch 8:12,22). (5) The head of a priestly family (Neh 12:20). A. C. Grant Genesis 10:25 Two sons were born to Eber; the name of the one was Peleg, for in his days the earth was divided; and his brother's name was Joktan. Eber - 15x in Bible = Gen. 10:21; Gen. 10:24; Gen. 10:25; Gen. 11:14; Gen. 11:15; Gen. 11:16; Gen. 11:17; Num. 24:24; 1 Chr. 1:18; 1 Chr. 1:19; 1 Chr. 1:25; 1 Chr. 5:13; 1 Chr. 8:12; 1 Chr. 8:22; Neh. 12:20 Peleg - 7x in Bible = Gen. 10:25; Gen. 11:16; Gen. 11:17; Gen. 11:18; Gen. 11:19; 1 Chr. 1:19; 1 Chr. 1:25 in - Ge 10:32 De 32:8 Ac 17:26-27 Joktan - 6x in Bible = Gen. 10:25; Gen. 10:26; Gen. 10:29; 1 Chr. 1:19; 1 Chr. 1:20; 1 Chr. 1:23 Genesis 10 Resources - Multiple sermons and commentaries Related Passages: Luke 3:35+ (LUKE'S MESSIANIC LINEAGE) the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, Source: MacArthur Study Bible - page 30 EBER'S SONS PELEG AND JOKTAN Two sons were born to Eber; the name of the one was Peleg (see chart above), for in his days the earth was divided; and his brother's name was Joktan - This division of the earth does not refer to the "continental drift" but to the division that occurred at the tower of Babel (Ge 11:1-9). The descendants of Ham and Shem in many cases lived side by side in very close proximity so we should not be surprised that they are continually at odds throughout the Old Testament. Henry Morris - the earth was divided. The "division" that took place was, most likely, the traumatic upheaval at Babel. A division in Genesis 10:5,32 is mentioned, where the division is "after his tongue." Nimrod was in the same generation as Eber, and this is the only place in the Table of Nations where the meaning of a son's name is given, indicating the importance of the event it commemorated. However, it is true that two different words are used (Pelag in Genesis 10:25, parad in Genesis 10:5,32). Although the two words are essentially synonymous, this might indicate a different type of division. Many Bible teachers have suggested, therefore, that Genesis 10:25 might refer to a splitting of the single post-Flood continent into the present continents of the world. They associate the modern scientific model of sea-floor spreading and continental drifting with Genesis 10:25. It should be remembered, however, that the continental drift hypothesis has by no means been proved, and the verse seems to refer more directly to the division into families, countries and languages. Furthermore, even if the continents have separated from a single primeval continent, such a split more likely would have occurred in connection with the continental uplifts terminating the global deluge (Psalm 104:6-9). (The Defender's Study Bible BORROW)) Walton - Ge 10:25. dividing of the earth. While this has traditionally been taken to refer to the division of the nations after the Tower of Babel incident (Gen 11:1–9), other possibilities exist. It could, for instance, refer to a division of human communities into sedentary farmers and pastoral nomads; or, possibly a migration of peoples is documented here that drastically transformed the culture of the ancient Near East—perhaps one represented in a break-off group traveling southeast in Genesis 11:2. (IVP Background Commentary - OT - page 41) PELEG [ISBE] - pe'-leg (pelegh, "watercourse," "division"): A son of Eber, and brother of Joktan. The derivation of the name is given: "for in his days was the earth divided" (niphleghah) (Gen 10:25; compare Lk 3:35, the King James Version "Phalec"). This probably refers to the scattering of the world's population and the confounding of its language recorded in Gen 11:1-9. In Aramaic pelagh and Arabic phalaj mean "division"; in Hebrew pelegh means "watercourse." The name may really be due to the occupation by this people of some well-watered (furrowed), district (e.g. in Babylonia), for these patronymics represent races, and the derivation in Gen 10:25 is a later editor's remark. S. F. Hunter PELEG [SMITH] (division, part), son of Eber and brother of Joktan. (Genesis 10:25; 11:16) The only incident connected with his history is the statement that "in his days was the earth divided." an event embodied in the meaning of his name --"division." The reference is to a division of the family of Eber himself, the younger branch of which (the Joktanids) migrated into southern Arabia, while the elder remained in Mesopotamia. Peleg [EBD] division, one of the sons of Eber; so called because "in his days was the earth divided" (Gen. 10:25). Possibly he may have lived at the time of the dispersion from Babel. But more probably the reference is to the dispersion of the two races which sprang from Eber, the one spreading towards Mesopotamia and Syria, and the other southward into Arabia. QUESTION - In what way was the earth divided in Peleg’s time? ANSWER - The first reference to Peleg is found in Genesis 10:25, which reads the same as 1 Chronicles 1:19. Immediately following, in Genesis 11, is the event that describes this division of the earth: the Tower of Babel. At the Tower of Babel, the Lord was displeased with the actions of people who sought to build a tower to the heavens and “make a name” for themselves (Genesis 11:4). In judgment, God confused their languages so they could no longer understand one another. The account ends with this summary: “That is why it was called Babel—because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth” (Genesis 11:9). Peleg’s family history is noted once again following the Tower of Babel (Genesis 11:16–19). The fact that Peleg is mentioned before and immediately after the account of the Tower of Babel helps clarify that this is the key event that divided the earth. It seems the earth was not divided geologically, but its people were divided into various language groups. Today, more than 7,000 languages exist worldwide. While many of these languages were developed after the Tower of Babel, they can be traced to different linguistic roots. The languages that exist today still serve as a dividing point in culture. These divisions have existed since the Tower of Babel in the time of Peleg. Interestingly, one final mention of Peleg is found in the New Testament. In Luke 3:35, Peleg is mentioned in the genealogy of Jesus. During the time of Peleg, God divided the earth with language. But all the while He had a plan—one that included Peleg—to send Jesus Christ, the One who can reconcile all divisions. GotQuestions.org QUESTION - Is the theory of Pangea possible? Does the Bible say that there was once a Pangea / Pangaea? ANSWER - Pangea is the concept that all of the land masses of the earth were at one time connected as one giant super-continent (Wikipedia article). On a world map, some of the continents look like they could fit together like giant puzzle pieces (Africa and South America, for example). Does the Bible mention Pangea? Not explicitly, but possibly. Genesis 1:9 records, “And God said, ‘Let the water under the sky be gathered to one place, and let dry ground appear.’ And it was so.” Presumably, if all the water was “gathered to one place,” the dry ground would also be all “in one place.” Genesis 10:25 mentions, “…one was named Peleg, because in his time the earth was divided…” Some point to Genesis 10:25 as evidence that the earth was divided after the Flood of Noah. While this view is possible, it is most definitely not universally held by Christians. Some (ED: LIKE CREATIONIST DR HENRY MORRIS) view Genesis 10:25 as referring to the “division” that occurred at the Tower of Babel, not the division of the continents via “continental drift.” Some also dispute the post-Noahic Pangea separation due to the fact that, at the current rates of drift, the continents could not possibly have drifted so far apart in the time that has transpired since the Noahic Flood. However, it cannot be proven that the continents have always drifted at the same rate. Further, God is capable of expediting the continental-drift process to accomplish His goal of separating humanity (Genesis 11:8). Again, though, the Bible does not explicitly mention Pangea, or conclusively tell us when Pangea was broken apart. The post-Noahic Pangea concept does possibly explain how the animals and humanity were able to migrate to the different continents. How did the kangaroos get to Australia after the Flood if the continents were already separated? Young-earth creationist alternatives to the standard continental drift theory include the Catastrophist Plate Tectonics Theory (see http://www.answersingenesis.org/tj/v16/i1/plate_tectonics.asp) and the Hydroplate Theory (see http://www.creationscience.com/onlinebook/HydroplateOverview2.html), both of which place accelerated continental drift within the cataclysmic context of Noah’s Flood. However, there is another explanation offered by Christian scientists that does not require a post-Noahic Pangea. According to this view, intercontinental migration most likely began while sea levels were still low during and immediately following the post-Flood Ice Age when much of the water was still trapped in ice at the poles. Lower sea levels would have left the continental shelves exposed, connecting all of the major land masses through land bridges. There are (or at least were) shallow underwater land bridges connecting all of the major continents. North America, Southeast Asia, and Australia are all attached to continental Asia. Britain is attached to continental Europe. In some places, these intercontinental bridges are only a few hundred feet below our current sea level. The theory can be summarized as follows: (1) After the Flood, an Ice Age occurred. (2) The vast amount of water that was frozen resulted in the oceans being much lower than they are today. (3) The low level of the oceans resulted in land bridges connecting the various continents. (4) Human beings and animals migrated to the different continents over these land bridges. (5) The Ice Age ended, the ice melted and the ocean levels rose, resulting in the land bridges being submerged. So, while Pangea is not explicitly mentioned in the Bible, the Bible does present the possibility of a Pangea. Whatever the case, either view presented above presents a viable explanation for how humanity and animals were able to migrate to continents now separated by vast oceans. GotQuestions.org Genesis 10:26 Joktan became the father of Almodad and Sheleph and Hazarmaveth and Jerah Joktan - 6x in Bible = Gen. 10:25; Gen. 10:26; Gen. 10:29; 1 Chr. 1:19; 1 Chr. 1:20; 1 Chr. 1:23 Almodad - 2x in Bible = Gen. 10:26; 1 Chr. 1:20 Sheleph - 2x in Bible = Gen. 10:26; 1 Chr. 1:20 Hazarmaveth - 2x in Bible = Gen. 10:26; 1 Chr. 1:20 Jerah - 2x in Bible = Gen. 10:26; 1 Chr. 1:20 Genesis 10 Resources - Multiple sermons and commentaries Joktan became the father of Almodad and Sheleph and Hazarmaveth and Jerah - In Ge 10:26-29 Moses lists all 13 sons of Joktan before returning to the line of Arphaxad. Why all these sons are mentioned is not clear from the text. JOKTAN [ISBE] - jok'-tan (meaning unknown): "Son" of Eber, and "father" of 13 tribes (Gen 10:25,26,29; 1 Ch 1:19,20,23). Gen. 10:25; Gen. 10:26; Gen. 10:29; 1 Chr. 1:19; 1 Chr. 1:20; 1 Chr. 1:23 Genesis 10:27 and Hadoram and Uzal and Diklah Hadoram - 4x in Bible = Gen. 10:27; 1 Chr. 1:21; 1 Chr. 18:10; 2 Chr. 10:18 Usal - 3x in Bible = Gen. 10:27; 1 Chr. 1:21; Ezek. 27:19 Diklah - 2x in Bible = Gen. 10:27; 1 Chr. 1:21 Genesis 10 Resources - Multiple sermons and commentaries and Hadoram and Uzal and Diklah Genesis 10:28 and Obal and Abimael and Sheba Obal - 1x in Bible = Gen. 10:26 Abimael - 2x in Bible = Gen. 10:28; 1 Chr. 1:22 Sheba - 23x in Bible = Gen. 10:7; Gen. 10:28; Gen. 25:3; 1 Ki. 10:1; 1 Ki. 10:4; 1 Ki. 10:10; 1 Ki. 10:13; 1 Chr. 1:9; 1 Chr. 1:22; 1 Chr. 1:32; 2 Chr. 9:1; 2 Chr. 9:3; 2 Chr. 9:9; 2 Chr. 9:12; Job 1:15; Job 6:19; Ps. 72:10; Ps. 72:15; Isa. 60:6; Jer. 6:20; Ezek. 27:22; Ezek. 27:23; Ezek. 38:13 Genesis 10 Resources - Multiple sermons and commentaries and Obal and Abimael and Sheba Genesis 10:29 and Ophir and Havilah and Jobab; all these were the sons of Joktan. Ophir - 12x in Bible = Gen. 10:29; 1 Ki. 9:28; 1 Ki. 10:11; 1 Ki. 22:48; 1 Chr. 1:23; 1 Chr. 29:4; 2 Chr. 8:18; 2 Chr. 9:10; Job 22:24; Job 28:16; Ps. 45:9; Isa. 13:12 Havilah - 7x in Bible = Gen. 2:11; Gen. 10:7; Gen. 10:29; Gen. 25:18; 1 Sam. 15:7; 1 Chr. 1:9; 1 Chr. 1:23 Jobab - 9x in Bible = Gen. 10:29; Gen. 36:33; Gen. 36:34; Jos. 11:1; 1 Chr. 1:23; 1 Chr. 1:44; 1 Chr. 1:45; 1 Chr. 8:9; 1 Chr. 8:18 Joktan - 6x in Bible = Gen. 10:25; Gen. 10:26; Gen. 10:29; 1 Chr. 1:19; 1 Chr. 1:20; 1 Chr. 1:23 Genesis 10 Resources - Multiple sermons and commentaries and Ophir and Havilah and Jobab; all these were the sons of Joktan Thirteen sons of Joktan are listed, most of whom are believed to have settled in Arabia. Genesis 10:30 Now their settlement extended from Mesha as you go toward Sephar, the hill country of the east. mount of the east - Nu 23:7 Genesis 10 Resources - Multiple sermons and commentaries Japheth = Green Shem = Pink Ham = Violet Now their settlement extended from Mesha as you go toward Sephar, the hill country of the east - Mesha and Sephar are only mentioned in this verse in the Bible. Mesha is a region marking one of the limits of the territory when they first settled in Arabia (see map above). The Joktanites occupied the southwestern portion of the peninsula of Arabia. In the map above note Arphaxad toward the lower portion of the Mesopotamia Valley (Tigris and Euphrates Rivers) which becomes important as Arphaxad's famous descendant Abram/Abraham would come from this area, specifically from Ur of the Chaldees. Genesis 10:31 These are the sons of Shem, according to their families, according to their languages, by their lands, according to their nations. Ge 10:5,20 Ac 17:26 Genesis 10 Resources - Multiple sermons and commentaries These are the sons of Shem, according to their families, according to their languages, by their lands, according to their nations (goyim; Lxx = ethnos). Morris on according to their nations - This concludes the "nations" listed in Genesis 10--fourteen from Japheth, thirty from Ham, and twenty-six from Shem. Thus a total of seventy such primeval nations was included by Shem in his Table of Nations. All are descendants of Adam, through Noah. There is no hint anywhere in Scripture of any "hominids" or other "pre-Adamites" in man's ancestry. The so-called "ape-men" can all be shown to be either remains of extinct apes or of true men, probably all living after the Flood. Genesis 10:32 These are the families of the sons of Noah, according to their genealogies, by their nations; and out of these the nations were separated on the earth after the flood. are the - Ge 10:1,20,31 Ge 5:29-31 nations - Ge 10:25 Ge 9:1,7,19 Ac 17:26-27 Genesis 10 Resources - Multiple sermons and commentaries Related Passages: Acts 17:24-27+ The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25 nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27 that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; Deuteronomy 32:8+ “When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel. Click to enlarge and make more legible SUMMARY OF THE "TABLE OF NATIONS" These are the families of the sons of Noah, according to their genealogies, by their nations (goyim; Lxx = ethnos); and out of these the nations (goyim; Lxx = ethnos) were separated on the earth after the flood. This verse anticipates the event of the Tower of Babel which is when God separated the nations on the earth. Morris - The word "genealogies" (Hebrew toledoth) indicates that actual genealogical records were available to Shem as he compiled the Table of Nations. Separated - The seventy nations from Noah's three sons are the progenitors of all other nations (Genesis 9:19). These three streams of nations should not be interpreted as three races, however. The concept of race is not found in the Bible and is purely an evolutionist concept with no basis in either Scripture or true science. In evolutionary terminology, a race is a sub-species in the process of evolving into a new species, but the Bible speaks only of kinds. Where mankind is concerned, there are nations, tribes, tongues, peoples, and families, but these are not races. TSK Note - Any man who can barely read his Bible, and has but heard of such people as the Assyrians, Elamites, Lydians, Medes, Ionians, and Thracians, will readily acknowledge that Asshur, Elam, Lud, Madai, Javan, and Tiras, grandsons of Noah, were their respective founders. Related Resources: Dictionary Article on Table of Nations Paul Apple - DEVOTIONAL QUESTIONS: 1) Do you think this chapter is worthy of a sermon or not? 2) What is the significance of the link between Nimrod and the mighty men of reknown identified in Gen 6? 3) How did Israel lose focus on God’s interest in the nations of the world? 4) What would be some of the significant spiritual lessons from a study of your family’s genealogy? QUOTES FOR REFLECTION: Dr. John Whitcomb: Background to the Tower of Babel They did not obey God’s commission to spread all over the world; they were terrified at that prospect; Basic ideas of Chap. 10 – Key words: separation and languages Peleg = division Chap. 11 tells us how God separated the nations by way of different languages David Thompson: Many endure the chapter rather than enjoy the chapter; historical accuracy; no parallel document anywhere in the world; historical roots of various nations and languages and tribes and places; Common theme: all these people connected to Noah All different nations and languages of people all had their beginning in Noah and should worship the God of Noah; Tragedy is that most of these people don’t end up having a relationship with God like Noah did; What became of those who survived the wrath of God in the flood? 2 different formulas to introduce lineage: “sons of” formula – 12 times – looks back at ancestry “become a father” formula – 5 times – looks forward to the future development 3 Descendent lines presented in this chapter – map from John Davis 1) Enlarge Japheth by blessing him and expanding his boundaries and territory; 2 sons singled out: Gomer is father of Europeans – most of us from this line Javin father of Greeks We could come from a great spiritual lineage and end up a spiritual dud North of the Promised Land and then fans out 2) Ham’s descendants – Promised Land inhabited now by other peoples; Israelites had not yet taken it over; Promise that this line thru Canaan would end up serving sons of Japheth and Shem; God allow those who are godless to prosper for a time; The godly will end up on top in the end; Nimrod gets the most attention – Micah calls Babylon the land of Nimrod; he was a powerful man; skilled in tracking down and destroying men; people attracted to his leadership; he influenced men; father of Babylonianism; founded many powerful cities like Nineveh; took an opposition position against God Don’t let godless powers intimidate you; some of the most famous were the most godless; South of the Promised Land and then fans out 3) Shem’s descendants – Messiah would come through this line Peoples of the Middle East; 5 generations after the Flood you go from righteous Noah to chaotic mess of religion after Babel; Is. 66:19 – survivors of the Tribulation will be sent to the nations – look at the list – 4 from Japheth; 1 from Ham; 1 from Shem; by faith anyone can share in Christ’s kingdom blessings Brian Borgman: Setting the Table for Grace Gen. 1-11 is universal history; God’s dealing with entire world; things change in chap. 12-50 – patriarchal history Chaps. 10-11 form a unit together; right in the middle you have the story of the Tower of Babel; it explains how the Table of Nations came about; Multiples of 7 and 10 dominate these chapters = sense of completeness; 70 nations Many of these nations become traditional enemies of Israel Introduced by toledot; 10:32 gives us another one; 11:10, 27 – 4 of the 10 toledots Terah became father of Abraham Genealogies made up of - Persons - Tribes - Place names This Table of Nations unique among all ancient literature Observations: Echoes genealogy found in Gen. 5; gives us the two seed perspective but with some obscurity; God has the final word in the conflict We see both God’s sovereignty and God’s grace; nation Israel is not explicitly mentioned; most of emphasis here is on Gentile nations; 70 sons of Jacob end up in Egypt (Gen. 46:27); Israel is a microcosm similar to the macrocosm of the 70 nations; God is not against the nations; blessing the sons of Israel in order to bless the nations G Campbell
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Morris - mighty hunter. This phrase connotes a man mighty in wickedness. It is possible that his hero's reputation was gained in hunting and slaying the giant animals that proliferated after the Flood and were considered dangerous to the small human population of the first century. He built a great kingdom, with the capital at Babel in the plain Shinar (no doubt equivalent to Sumer) in the Tigris-Euphrates valley. Jerusalem Targum on Nimrod - He was powerful in hunting and in wickedness before the Lord, for he was a hunter of the sons of men, and he said to them, “Depart from the judgment of the Lord, and adhere to the judgment of Nimrod!” Therefore is it said: “As Nimrod the strong one, strong in hunting, and in wickedness before the Lord.” Nimrod - "the mighty tyrant in the face of the Lord" or ''a mighty hunter against Jehovah'' Nimrod's name became like a PROVERB in these times. So summing up the characteristics of Nimrod: 1). Name = ''Let us rebellion'' or rebellion 2). Mighty before = could also be translated mighty against 3). Hunter = not just of animals but Bible uses it for hunting men, so Nimrod could have been a hunter after men!!! 4). Mighty is mentioned 3x 5). His name and reputation was so prominent that he became a PROVERB ''It is said 'Like Nimrod a mighty...' ''. 6). He had a kingdom = so he was a king (God was to be the only King) 7). First use in Bible of ''KINGDOM'' HUNTER: This root is used metaphorically to indicate one who pursues the life of another to destroy it. The adulterous woman stalks a man's very life; i.e. she yearns for more than he can provide and she holds power over his whole life (Prov 6:26 ''an adulteress hunts for the precious life.'') Even more intense than she is the woman who through magic hunts the souls of God's people (Ezek 13:18). God is against them and will free the hunted souls (Ezek 13:20). God too pursues man, especially in judgment (Jer 16:16; cf- Job 10:16). Because of Israel's waywardness God decreed, "I will send for many hunters, and they shall hunt them from every mountain and every hill, and out of the clefts of the rocks" (Jer 16:16). Lam says that this assertion became the experience of the people, "I have been hunted like a bird by those who were my enemies without cause" (Lam 3:52). The Jerusalem Targum says: ''He was powerful in hunting and in wickedness before the Lord, for hewas a hunter of the sons of men, and he said to them''Depart from the judgment of the Lord and adhere to the judgment of Nimrod!'' Therefore is it said: ''As Nimrod the strong one, strong in hunting, and in wickedness before the Lord.'' Griffith Thomas: Babylon henceforward stands for everything that is godless, and for the great opponent of the people of God. Parunak: Question: Why is he said to rebel? Answer: civil government is one of the two forces that have always been opposed to God; the other being organized religion. People are not content to live directly under God’s rule, but insist on setting themselves up over one another Question: How was he first gibbor? Answer: He was the first to exalt himself above others and organize political structures. The earlier giants had simply exalted themselves individually (6:4) and filled the earth with violence (6:11). Nimrod organizes people to legitimize this grasp for power. Compare Isa 3:2, which lists the gibbor as the first of the various people involved in leading a country successfully. Question: Why the emphasis on his skill in the hunt? Answer: Ancient rulers boasted of their skill in the chase to show their courage, and their ability to protect the people from wild beasts Paul Apple - Key Lesson: The world often exalts those who are leaders in rebelling against God and against His program of redemption; don’t be impressed by what impresses the world; seek to glorify and exalt the God who is sovereign over all Genesis 10:10 The beginning of his kingdom was Babel and Erech and Accad and Calneh, in the land of Shinar. BGT Genesis 10:10 καὶ ἐγένετο ἀρχὴ τῆς βασιλείας αὐτοῦ Βαβυλὼν καὶ Ορεχ καὶ Αρχαδ καὶ Χαλαννη ἐν τῇ γῇ Σεννααρ LXE Genesis 10:10 And the beginning of his kingdom was Babylon, and Orech, and Archad, and Chalanne, in the land of Senaar. KJV Genesis 10:10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. NET Genesis 10:10 The primary regions of his kingdom were Babel, Erech, Akkad, and Calneh in the land of Shinar. CSB Genesis 10:10 His kingdom started with Babylon, Erech, Accad, and Calneh, in the land of Shinar. ESV Genesis 10:10 The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. NIV Genesis 10:10 The first centers of his kingdom were Babylon, Erech, Akkad and Calneh, in Shinar. NLT Genesis 10:10 He built his kingdom in the land of Babylonia, with the cities of Babylon, Erech, Akkad, and Calneh. NRS Genesis 10:10 The beginning of his kingdom was Babel, Erech, and Accad, all of them in the land of Shinar. NJB Genesis 10:10 The mainstays of his empire were Babel, Erech and Accad, all of them in the land of Shinar. NAB Genesis 10:10 The chief cities of his kingdom were Babylon, Erech, and Accad, all of them in the land of Shinar. YLT Genesis 10:10 And the first part of his kingdom is Babel, and Erech, and Accad, and Calneh, in the land of Shinar; GWN Genesis 10:10 The first cities in his kingdom were Babylon, Erech, Accad, and Calneh in Shinar Babylonia. The - Jer 50:21 Mic 5:6 Babel - Septuagint = Babylon, Ge 11:9 Isa 39:1 Mic 4:10 Calneh - Isa 10:9 Am 6:2 Shinar - Ge 11:2 14:1 Isa 11:11 Da 1:2 Zec 5:11 Genesis 10 Resources - Multiple sermons and commentaries NIMROD BUILDS BABEL IN SHINAR The beginning of his kingdom was Babel and Erech and Accad and Calneh, in the land of Shinar - Babel is rendered in Septuagint with Greek noun Babylon. NLT = "He built his kingdom in the land of Babylonia, with the cities of Babylon, Erech, Akkad, and Calneh." Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon. Accad, or ancient Agade, was associated with Sargon and located north of Babylon. Shinar is the land in which the great cities of Babylon, Erech, and Akkad were located and the plain where the city and tower of Babel were built (Ge 11:2) so that the term eventually came to be used for the region of Babylonia and another name for Babylonia. Shinar was the southern region in Mesopotamia (in the area between the Tigris and Euphrates Rivers) and Asshur the northern, in an area coinciding with Iraq. SHINAR: -Shinar as a designation for Mesopotamia (Gen 10:10). -The tower of Babel was built in Shinar (Gen 11:2-9). -The King of Shinar opposed Abraham (Gen 14:1). -Isaiah prophesied that God would bring out a remnant of His people from Shinar (11:11). -Daniel 1:1-2 equates Babylon and Shinar (In two of the eight passages Shinar is called Babylonia in the LXX )...."And the Lord gave Jehoiakim king of Judah into his hand, along with some of the vessels of the house of God; and he brought them to the land of Shinar, to the house of his god, and he brought the vessels into the treasury of his god." Zechariah 5:11 Then he said to me, "To build a temple for her in the land of Shinar; and when it is prepared, she will be set there on her own pedestal." GotQuestions.org - Shinar is significant in its connection to the world’s historical rebellion against God: everything from the construction of the Tower of Babel to its association with idols, its mistreatment of Israel, and its future association with the Antichrist. Despite the many evils in the land of Shinar, God has preserved His people there. TWOT on Shinar - Shinar is the OT designation for southern Mesopotamia, the alluvial plain between the rivers Euphrates and Tigris. The area was known by the Sumerians as Sumer and Akkad. It later became known as Babylonia. In two of the eight passages Shinar is called Babylonia in the LXX (Isaiah 11:11 and Zech. 5:11). In Genesis 10:10 we are told that the great tyrant and empire builder Nimrod founded his kingdom in Babel, Erech (Sumerian Uruk), Akkad (Agade) and Calneh in the land of Shinar. From here he pushed north into Assyria. It was here also, in Shinar, that rebellious man built the well-known tower of Babel in direct defiance of God (Genesis 11:2). In Daniel 1:2 it is the land of Shinar to which Nebuchadnezzar removes the vessels of the temple of God, and in Isaiah 11:11 we are told that Shinar is one of the lands from which regathered Israel will return when the Millenial age is established. In Zech. 5:11 the woman in the ephah, representing a concentration of evil (Zech. 5:8), is removed to the land of Shinar where a temple is built for her. All of this points to a sinister significance for Shinar as being the major center for the development of a culture and civilization built on counterfeit religion, rebelliousness against the true God and his revealed word, the cradle of imperial tyranny and the enemy of God's people, in short, the epitome of wickedness. (Cf. as well the many biblical references to Babylon.) In addition to the above passages, Amraphel. who makes war on the king of Sodom is stated to be king of Shinar (Genesis 14:1, 9). Also, part of the illegal spoil taken by Achan (Joshua 7:21) is a garment from Shinar. (Hermann Austel) Ray
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Morris - Gomer. The "sons of Japheth," allowing for the gradual modifications in the form of their names over the millennia, can be recognized as the progenitors of the Indo-European peoples. Japheth himself is called "Iapetos" in the legends of the Greeks, and Iyapeti is the reputed ancestor of the Aryans. Gomer is identified by Herodotus with Cimmeria, a name now surviving as the Crimea. His descendants moved westward, with the name possibly further preserved in Germany and Cambria (Wales). Hughes on The sons of Japheth: lived mostly to the north and east of Canaan and spoke the Indo-European languages.. gomer dwelt north of the Caspian Sea. Tubal and Meshech settled around the southern shores of the Black Sea. Tiras lived west of the Black Sea in Thrace. Madai occupied the area south of the Caspian in what became Media. And Javan populated Ionia, the southern part of Greece. The sons of Javan spread around the northern Mediterranean as far west as Tarshish or southern Spain. All the maritime coastlands and island areas surrounding the Mediterranean (BORROW Genesis : beginning and blessing) Ross - Tubal and Meshech are always found together in the Bible; they represent northern military states (Ezek. 27:13; 32:26; 38:2; 39:1; and Isa. 66:19). Tubal is equivalent to Tibareni in Pontus; and Meshech is located in the Moschian mountains near Armenia.8 Their range was from eastern Asia Minor to the Black Sea. Ray
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Morris - Ashkenaz has long been associated with the German Jews, known still as the Ashkenazi. The name is also possibly preserved in the names Scandia and Saxon, as well as a region of Armenia once known as Sakasene. Ray
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Morris has an interesting note on according to his language - The islands and coastlands to which these first Europeans migrated were "divided . . . everyone after his tongue." This notation indicates that the author of Genesis 10 (probably Shem) wrote it after the dispersion at Babel. Parunak: The closing summary differs from the other two by emphasizing “the isles of the Gentiles,” lit. “coasts of the Gentiles.” Most of the nations whom the Israelites thought of as coastal nations were Japhethite. Their interactions with Hamites and Shemites were more often by way of land, at least until the time of Solomon’s voyages on the Red Sea. Separated (06504)(parad) means to divide, to separate, to disperse, to be separated, to be scattered. Parad means to split into two or more parts or pieces as with a river (Ge 2:10) and the earth (Ge 10:5). Parad describes nations being separated (Ge 10:32; Ge 25:23). Parad can describe persons going their separate ways (Ge 13:9; Ru 1:17). Parad can describe the enemies of the Lord being dispersed, scattered (Ps. 92:9). Figuratively parad is used of a person's bones being out of of joint from distress and oppression. TWOT - In the sense of "to separate," pārad may refer: (1) to the separation of a river into tributaries (Genesis 2:10); (2) the separation of the wings of a bird (Ezekiel 1:11; cf. Job 41:17 [H 9]); (3) the separation of friends on an amiable basis (Genesis 13:9, 11, 14; Ruth 1:17; 2 Samuel 1:23; (4) the dispersal of peoples (Genesis 10:5, 32; Genesis 25:23; Deut. 32:8). The verb has an interesting nuance in Proverbs, where it occurs five times. Here it may mean to drive a wedge between solid friendships. Thus Proverbs 16:28 refers to the man who destroys other people's friendships by creating discord. pārad is used in Proverbs 18:1 to describe the unsociable man. He is the abominable no-man. Proverbs 18:18 says that the lot "separates" powerful parties locked in a legal contest. Parad - 26v - decides(1), dispersed(1), divided(1), go apart(1), joint(1), parted(1), parts(1), scattered(2), separate(1), separated(12), separates(3), spread(1) Gen. 2:10; Gen. 10:5; Gen. 10:32; Gen. 13:9; Gen. 13:11; Gen. 13:14; Gen. 25:23; Gen. 30:40; Deut. 32:8; Jdg. 4:11; Ruth 1:17; 2 Sam. 1:23; 2 Ki. 2:11; Neh. 4:19; Est. 3:8; Job 4:11; Job 41:17; Ps. 22:14; Ps. 92:9; Prov. 16:28; Prov. 17:9; Prov. 18:1; Prov. 18:18; Prov. 19:4; Ezek. 1:11; Hos. 4:14 Nations (01471)(goy, plural "goyim", "haggoyim) means nation, people, pagan, heathen. The Septuagint most often translate goy/goyim with the noun ethnos which in the plural is usually rendered "Gentiles" (See Bible Dictionaries; see Wikipedia) in the NT. Goy is a masculine noun meaning nation, people, Gentiles, country and is used to indicate a nation or nations in various contexts. For example it indicates the offspring of Abraham that God made into a nation (Ge 12:2) and thereby set the stage for Israel's appearance in history as a nation (Ge 18:18; Ps. 106:5). Israel was to be a holy nation (Ex 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). In sum, goy/goyim gives the idea of a specific group of people, or a certain segment of a group, occurring over 500x with over 400x in the plural form goyim. Gôy/goyim is seldom used specifically to refer to Israel or Judah and its overwhelming use in reference to the pagan nations, AKA "GENTILES". Gôy is used specifically of the descendents of Abraham (Gen.12:2; 17:6; 18:18), Sarah (Gen. 17:16), Ishmael (Gen. 17:20; 21:13, 18), Jacob (Gen. 35:11; 46:3), Ephraim (Gen. 48:19), and Moses (Exo. 32:10; Num. 14:12; Deut. 9:14). It also refers to Jacob and Esau as two "nations" (Gen. 25:23). The understood nuance is that not only would there be many offspring, but they would command the power necessary to be a territorial political entity. The term is used of the "nation" of Israel (Ex. 19:6; 33:13; Deut. 4:6), of Israel and Judah as two "nations" (Ezek. 35:10; 37:22), of Judah (Isa. 26:2, 15), and of Israel or Judah as sinful and rebellious (Deut. 32:28; Isa. 1:4; 10:6; Jer. 5:9, 29; Ezek. 2:3; Hag. 2:14; Mal. 3:9). It is also used of Israel in similes (Ezek. 20:32; 25:8). Moreover, gôy is used in Exo. 19:6 to describe Israel as "a holy nation" and 1 Pet. 2:9, quoting Exo. 19:6, calls the Church "a holy nation." God led Israel in dispossessing the land of Canaan from these gôyim (Exo. 34:24; Deut. 7:1, 22; 12:2, 29; 18:14; Josh. 23:9; 1 Ki. 14:24; 2 Ki. 16:3; 1 Chr. 17:21; Ps. 10:16; 44:2; 80:8). Vine - Gôy refers to a "people or nation," usually with overtones of territorial or governmental unity/identity. This emphasis is in the promise formulas where God promised to make someone a great, powerful, numerous "nation" (Gen. 12:2). Certainly these adjectives described the future characteristics of the individual's descendants as compared to other peoples (cf. Num. 14:12). So gôy represents a group of individuals who are considered as a unit with respect to origin, language, land, jurisprudence, and government. This emphasis is in Gen. 10:5 (the first occurrence): "By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations." Deut. 4:6 deals not with political and national identity but with religious unity, its wisdom, insight, righteous jurisprudence, and especially its nearness to God: "Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people." Certainly all this is viewed as the result of divine election (Deut. 4:32ff.). Israel's greatness is due to the greatness of her God and the great acts He has accomplished in and for her. The word ʿam, "people, nation," suggests subjective personal interrelationships based on common familial ancestry and/or a covenantal union, while gôy suggests a political entity with a land of its own: "Now therefore, I pray thee, if I have found grace in thy sight, show me thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people" (Exod. 33:13). Gôy may be used of a people, however, apart from its territorial identity: "And ye shall be unto me a kingdom of priests, and a holy nation" (Exod. 19:6). Gôy is sometimes almost a derogatory name for non-Israelite groups, or the "heathen": "And I will scatter you among the heathen, and will draw out a sword…" (Lev. 26:33). This negative connotation is not always present, however, when the word is used of the heathen: "For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations" (Num. 23:9). Certainly in contexts dealing with worship the gôyîm are the non-Israelites: "They feared the Lord, and served their own gods, after the manner of the nations whom they carried away from thence" (2 Kings 17:33). In passages such as Deut. 4:38 gôyîm specifically describes the early inhabitants of Canaan prior to the Israelite conquest. Israel was to keep herself apart from and distinct from the "heathen" (Deut. 7:1) and was an example of true godliness before them (Deut. 4:6). On the other hand, as a blessing to all the nations (Gen. 12:2) and as a holy "nation" and kingdom of priests (Exod. 19:6), Israel was to be the means by which salvation was declared to the nations (heathen) and they came to recognize God's sovereignty (Isa. 60). So the Messiah is the light of the nations (Isa. 49:6). (Vine's Expository Dictionary of Old Testament and New Testament Words) Groningen (TWOT online) - gôy. Gentile, heathen, nation, people. ASV and RSV differ and agree in various instances, e.g. Genesis 10:5; goy appears twice. Both translate "nations" in one instance, but RSV has "peoples" in the other. It is difficult to ascertain the exact definition of the term. However, if one takes the various usages into consideration, as well as some seemingly related terms, gaw, gēw, gēwâ, the back part of the body; gew, Aramaic for midst; and gewîyâ, living body or corpse (see below), one must conclude that the basic idea is that of a defined body or group of people, or some specific large segment of a given body. The context will generally indicate the specific quality or characteristic which is to be understood. [The synonym ʿam is used largely for a group of people or for people in general. However sometimes, especially in poetic parallel with gôyim, it may refer to a nation, whether a foreign nation or Israel. gôyim on the other hand more usually refers to nations, especially the surrounding pagan nations. le’ōm is mainly used as a poetic synonym of either of the above words in either of their usages. r.l.h.] The term gôy is used especially to refer to specifically defined political, ethnic or territorial groups of people without intending to ascribe a specific religious or moral connotation. Thus, in Genesis 10:5 the writer speaks of defined groups of people according to their territories. When God speaks to Abraham about Egypt as a strong nation the term gôy is used. Elisha prayed that invading Syria, this gôy, might be blinded (2 Kings 6:18). In this general ethnic sense the term may even be used of Abraham's seed. Thus God said to Abraham, "I will make of you a great nation," i.e. a political, territorial, identified people (Genesis 12:2; Genesis 17:20; Genesis 21:18). In Exodus 33:13 Moses, referring to Israel, a distinct body of people, says, "This gôy (i.e., nation) is thy people (ʿam)." In Deut. 4:6-7, Moses speaks of the Israelite nation as a political, ethnic body (gôy) which is a wise and understanding people (ʿam), existing as, and recognized by other nations as, a specific national identity (Psalm 83:4 [H 5]). It is necessary to stress that the Scriptures speak of Israel's existing as a distinct nation in Moses' time because of the widespread misapprehension that Israel became a nation only after entering Canaan. Israel was a nation in Moses' time, just as it was in Joshua's time (Joshua 3:17; Joshua 4:1; Joshua 5:6). So also in Jeremiah's time and thereafter, in spite of the exile (Jeremiah 31:36). The term (gôyim) is used in a number of specific ways. When a number of specific nations are referred to, it is this plural form that is used and the translators have rendered it as "nations" (Genesis 10:31; Judges 2:23; Isaiah 61:11) or as "people" (Zech. 12:3, KJV). The plural form is employed also to refer to the people dwelling in and around Canaan; these were definite ethnic, political, territorial groups, whom Israel as a nation was to dispossess (Deut. 4:38; Joshua 23:13) or among whom, for testing and judgment, Israel was to live (Judges 2:21, 23). But the plural form is also used occasionally to refer to the various national entities that were to proceed from Abraham (Genesis 17:4-6). Sarah also was to be a mother of nations (Genesis 17:16). Once the descendants of Abraham had become a distinct, recognized, political, and ethnic group of people who were in a specific covenant relationship with Yahweh, the term goy and gôyim increasingly takes the meaning of "gentiles" or "heathen," in reference to the non-covenant, non-believing peoples considered as national groups. However, Israel is still repeatedly spoken of as goy also e.g. when Israel is spoken of as taking possession of territory (Joshua 3:17) or when foreigners speak of her (Deut. 4:6). Israel is spoken of as an holy nation (gôy) because of her covenant status, her redemption and circumcision (Joshua 5:8). However, the rule is that the uncircumcised are the gôyim (Jeremiah 9:25). The surrounding nations exhibit their heathen character by their wickedness (Deut. 9:4-5), their abominations (Deut. 18:9; 2 Chron. 33:2), and the making of their own gods (2 Kings 17:29). These nations are said to rise up against God and oppress his covenant people, yet the Lord holds them in derision (Psalm 59:8 [H 9]) and causes them to perish (Psalm 10:16). Moses, and the prophets particularly, warned Israel that if they lived and worshiped as the gôyim, they would share in the judgment due the heathen (Deut. 32:28; Isaiah 1:4; Malachi 3:9). It must not be concluded from the fact that the surrounding nations, the gôyim, although referred to as gentiles and heathen, are to be considered per se as helplessly lost, without God and hope. Rather, they are eventually to participate in all the blessings God promises to give to Abraham and his progeny upon condition of faith. The covenant people of Israel are God's people, but through them the gôyim are destined to be blessed of God in future days (Genesis 12:1-3). In the meantime God will use the nations to punish his unfaithful covenant people (Jeremiah 4:7; Habakkuk 1:5ff.); on the other hand they will some day contribute to the glory of Israel (Isaiah 60:10ff.; Haggai 2:6ff.). They too are invited to seek the Messiah that he may be a light to them (Isaiah 11:10; Isaiah 42:6). Indeed, the gôyim are to join in the great procession to Mount Zion (Isaiah 2:2ff.) and of their children it is said that this one and that one were born in her (Psalm 87:4 [H 5]). Thus there will be basically just one people of God, made up of believers from every tribe, tongue, people and nation; however, in OT times, it was through the covenant people, the ʿam, that the blessings of God were revealed to and bestowed upon the gôyim. (TWOT online) Goy/goyim - 509 verses - every nation(2), Gentiles(1), Goiim(1), Harosheth-hagoyim*(3), herds(1), nation(120), nations(425), people(4). Gen. 10:5; Gen. 10:20; Gen. 10:31; Gen. 10:32; Gen. 12:2; Gen. 15:14; Gen. 17:4; Gen. 17:5; Gen. 17:6; Gen. 17:16; Gen. 17:20; Gen. 18:18; Gen. 20:4; Gen. 21:13; Gen. 21:18; Gen. 22:18; Gen. 25:23; Gen. 26:4; Gen. 35:11; Gen. 46:3; Gen. 48:19; Exod. 9:24; Exod. 19:6; Exod. 32:10; Exod. 33:13; Exod. 34:10; Exod. 34:24; Lev. 18:24; Lev. 18:28; Lev. 20:23; Lev. 25:44; Lev. 26:33; Lev. 26:38; Lev. 26:45; Num. 14:12; Num. 14:15; Num. 23:9; Num. 24:8; Num. 24:20; Deut. 4:6; Deut. 4:7; Deut. 4:8; Deut. 4:27; Deut. 4:34; Deut. 4:38; Deut. 7:1; Deut. 7:17; Deut. 7:22; Deut. 8:20; Deut. 9:1; Deut. 9:4; Deut. 9:5; Deut. 9:14; Deut. 11:23; Deut. 12:2; Deut. 12:29; Deut. 12:30; Deut. 15:6; Deut. 17:14; Deut. 18:9; Deut. 18:14; Deut. 19:1; Deut. 20:15; Deut. 26:5; Deut. 26:19; Deut. 28:1; Deut. 28:12; Deut. 28:36; Deut. 28:49; Deut. 28:50; Deut. 28:65; Deut. 29:16; Deut. 29:18; Deut. 29:24; Deut. 30:1; Deut. 31:3; Deut. 32:8; Deut. 32:21; Deut. 32:28; Deut. 32:43; Jos. 3:17; Jos. 4:1; Jos. 5:6; Jos. 5:8; Jos. 10:13; Jos. 12:23; Jos. 23:3; Jos. 23:4; Jos. 23:7; Jos. 23:9; Jos. 23:12; Jos. 23:13; Jdg. 2:20; Jdg. 2:21; Jdg. 2:23; Jdg. 3:1; Jdg. 4:2; Jdg. 4:13; Jdg. 4:16; 1 Sam. 8:5; 1 Sam. 8:20; 2 Sam. 7:23; 2 Sam. 8:11; 2 Sam. 22:44; 2 Sam. 22:50; 1 Ki. 4:31; 1 Ki. 11:2; 1 Ki. 14:24; 1 Ki. 18:10; 2 Ki. 6:18; 2 Ki. 16:3; 2 Ki. 17:8; 2 Ki. 17:11; 2 Ki. 17:15; 2 Ki. 17:26; 2 Ki. 17:29; 2 Ki. 17:33; 2 Ki. 17:41; 2 Ki. 18:33; 2 Ki. 19:12; 2 Ki. 19:17; 2 Ki. 21:2; 2 Ki. 21:9; 1 Chr. 14:17; 1 Chr. 16:20; 1 Chr. 16:24; 1 Chr. 16:31; 1 Chr. 16:35; 1 Chr. 17:21; 1 Chr. 18:11; 2 Chr. 15:6; 2 Chr. 20:6; 2 Chr. 28:3; 2 Chr. 32:13; 2 Chr. 32:14; 2 Chr. 32:15; 2 Chr. 32:17; 2 Chr. 32:23; 2 Chr. 33:2; 2 Chr. 33:9; 2 Chr. 36:14; Ezr. 6:21; Neh. 5:8; Neh. 5:9; Neh. 5:17; Neh. 6:6; Neh. 6:16; Neh. 13:26; Job 12:23; Job 34:29; Ps. 2:1; Ps. 2:8; Ps. 9:5; Ps. 9:15; Ps. 9:17; Ps. 9:19; Ps. 9:20; Ps. 10:16; Ps. 18:43; Ps. 18:49; Ps. 22:27; Ps. 22:28; Ps. 33:10; Ps. 33:12; Ps. 43:1; Ps. 44:2; Ps. 44:11; Ps. 44:14; Ps. 46:6; Ps. 46:10; Ps. 47:8; Ps. 59:5; Ps. 59:8; Ps. 66:7; Ps. 67:2; Ps. 72:11; Ps. 72:17; Ps. 78:55; Ps. 79:1; Ps. 79:6; Ps. 79:10; Ps. 80:8; Ps. 82:8; Ps. 83:4; Ps. 86:9; Ps. 94:10; Ps. 96:3; Ps. 96:10; Ps. 98:2; Ps. 102:15; Ps. 105:13; Ps. 105:44; Ps. 106:5; Ps. 106:27; Ps. 106:35; Ps. 106:41; Ps. 106:47; Ps. 110:6; Ps. 111:6; Ps. 113:4; Ps. 115:2; Ps. 117:1; Ps. 118:10; Ps. 126:2; Ps. 135:10; Ps. 135:15; Ps. 147:20; Ps. 149:7; Prov. 14:34; Isa. 1:4; Isa. 2:2; Isa. 2:4; Isa. 5:26; Isa. 9:1; Isa. 9:3; Isa. 10:6; Isa. 10:7; Isa. 11:10; Isa. 11:12; Isa. 13:4; Isa. 14:6; Isa. 14:9; Isa. 14:12; Isa. 14:18; Isa. 14:26; Isa. 14:32; Isa. 16:8; Isa. 18:2; Isa. 18:7; Isa. 23:3; Isa. 25:3; Isa. 25:7; Isa. 26:2; Isa. 26:15; Isa. 29:7; Isa. 29:8; Isa. 30:28; Isa. 33:3; Isa. 34:1; Isa. 34:2; Isa. 36:18; Isa. 37:12; Isa. 40:15; Isa. 40:17; Isa. 41:2; Isa. 42:1; Isa. 42:6; Isa. 43:9; Isa. 45:1; Isa. 45:20; Isa. 49:6; Isa. 49:7; Isa. 49:22; Isa. 52:10; Isa. 52:15; Isa. 54:3; Isa. 55:5; Isa. 58:2; Isa. 60:3; Isa. 60:5; Isa. 60:11; Isa. 60:12; Isa. 60:16; Isa. 60:22; Isa. 61:6; Isa. 61:9; Isa. 61:11; Isa. 62:2; Isa. 64:2; Isa. 65:1; Isa. 66:8; Isa. 66:12; Isa. 66:18; Isa. 66:19; Isa. 66:20; Jer. 1:5; Jer. 1:10; Jer. 2:11; Jer. 3:17; Jer. 3:19; Jer. 4:2; Jer. 4:7; Jer. 4:16; Jer. 5:9; Jer. 5:15; Jer. 5:29; Jer. 6:18; Jer. 6:22; Jer. 7:28; Jer. 9:9; Jer. 9:16; Jer. 9:26; Jer. 10:2; Jer. 10:7; Jer. 10:10; Jer. 10:25; Jer. 12:17; Jer. 14:22; Jer. 16:19; Jer. 18:7; Jer. 18:8; Jer. 18:9; Jer. 18:13; Jer. 22:8; Jer. 25:9; Jer. 25:11; Jer. 25:12; Jer. 25:13; Jer. 25:14; Jer. 25:15; Jer. 25:17; Jer. 25:31; Jer. 25:32; Jer. 26:6; Jer. 27:7; Jer. 27:8; Jer. 27:11; Jer. 27:13; Jer. 28:11; Jer. 28:14; Jer. 29:14; Jer. 29:18; Jer. 30:11; Jer. 31:7; Jer. 31:10; Jer. 31:36; Jer. 33:9; Jer. 33:24; Jer. 36:2; Jer. 43:5; Jer. 44:8; Jer. 46:1; Jer. 46:12; Jer. 46:28; Jer. 48:2; Jer. 49:14; Jer. 49:15; Jer. 49:31; Jer. 49:36; Jer. 50:2; Jer. 50:3; Jer. 50:9; Jer. 50:12; Jer. 50:23; Jer. 50:41; Jer. 50:46; Jer. 51:7; Jer. 51:20; Jer. 51:27; Jer. 51:28; Jer. 51:41; Jer. 51:44; Lam. 1:1; Lam. 1:3; Lam. 1:10; Lam. 2:9; Lam. 4:15; Lam. 4:17; Lam. 4:20; Ezek. 2:3; Ezek. 4:13; Ezek. 5:5; Ezek. 5:6; Ezek. 5:7; Ezek. 5:8; Ezek. 5:14; Ezek. 5:15; Ezek. 6:8; Ezek. 6:9; Ezek. 7:24; Ezek. 11:12; Ezek. 11:16; Ezek. 12:15; Ezek. 12:16; Ezek. 16:14; Ezek. 19:4; Ezek. 19:8; Ezek. 20:9; Ezek. 20:14; Ezek. 20:22; Ezek. 20:23; Ezek. 20:32; Ezek. 20:41; Ezek. 22:4; Ezek. 22:15; Ezek. 22:16; Ezek. 23:30; Ezek. 25:7; Ezek. 25:8; Ezek. 25:10; Ezek. 26:3; Ezek. 26:5; Ezek. 28:7; Ezek. 28:25; Ezek. 29:12; Ezek. 29:15; Ezek. 30:3; Ezek. 30:11; Ezek. 30:23; Ezek. 30:26; Ezek. 31:6; Ezek. 31:11; Ezek. 31:12; Ezek. 31:16; Ezek. 31:17; Ezek. 32:2; Ezek. 32:9; Ezek. 32:12; Ezek. 32:16; Ezek. 32:18; Ezek. 34:28; Ezek. 34:29; Ezek. 35:10; Ezek. 36:3; Ezek. 36:4; Ezek. 36:5; Ezek. 36:6; Ezek. 36:7; Ezek. 36:13; Ezek. 36:14; Ezek. 36:15; Ezek. 36:19; Ezek. 36:20; Ezek. 36:21; Ezek. 36:22; Ezek. 36:23; Ezek. 36:24; Ezek. 36:30; Ezek. 36:36; Ezek. 37:21; Ezek. 37:22; Ezek. 37:28; Ezek. 38:12; Ezek. 38:16; Ezek. 38:23; Ezek. 39:7; Ezek. 39:21; Ezek. 39:23; Ezek. 39:27; Ezek. 39:28; Dan. 8:22; Dan. 11:23; Dan. 12:1; Hos. 8:8; Hos. 8:10; Hos. 9:17; Joel 1:6; Joel 2:17; Joel 2:19; Joel 3:2; Joel 3:8; Joel 3:9; Joel 3:11; Joel 3:12; Amos 6:1; Amos 6:14; Amos 9:9; Amos 9:12; Obad. 1:1; Obad. 1:2; Obad. 1:15; Obad. 1:16; Mic. 4:2; Mic. 4:3; Mic. 4:7; Mic. 4:11; Mic. 5:8; Mic. 5:15; Mic. 7:16; Nah. 3:4; Nah. 3:5; Hab. 1:5; Hab. 1:6; Hab. 1:17; Hab. 2:5; Hab. 2:8; Hab. 3:6; Hab. 3:12; Zeph. 2:1; Zeph. 2:5; Zeph. 2:9; Zeph. 2:11; Zeph. 2:14; Zeph. 3:6; Zeph. 3:8; Hag. 2:7; Hag. 2:14; Hag. 2:22; Zech. 1:15; Zech. 1:21; Zech. 2:8; Zech. 2:11; Zech. 7:14; Zech. 8:13; Zech. 8:22; Zech. 8:23; Zech. 9:10; Zech. 12:3; Zech. 12:9; Zech. 14:2; Zech. 14:3; Zech. 14:14; Zech. 14:16; Zech. 14:18; Zech. 14:19; Mal. 1:11; Mal. 1:14; Mal. 3:9; Mal. 3:12 F B
Gênesis 10
Morris - Nimrod, the youngest and most illustrious son of Cush, was given a name meaning "Let us rebel!" and was apparently trained by his father for this purpose. As the first great emperor, Nimrod's name is preserved in numerous legends and geographical sites in Babylonia. Mighty hunter. This phrase connotes a man mighty in wickedness. It is possible that his hero’s reputation was gained in hunting and slaying the giant animals that proliferated after the flood and were considered dangerous to the small human population of the first century. He built a great kingdom, with the capital at Babel in the plain Shinar (no doubt equivalent to Sumer - see map) in the Tigris-Euphrates valley. Believer's Study Bible - Nimrod, a descendant of Ham through Cush, is named as the founder of the first Mesopotamian "kingdom," and the civilization that became known as Assyria and Babylonia. Although God had ordained government to restrain evil, Nimrod prostituted the concept and established a "kingdom." The term "kingdom" occurs here for the first time in the Bible, suggesting the beginning of those world systems characterized by idolatry and opposition to the Lord (cf. Ge 11:1-9; Rev. 17:1-18), which will be overthrown at the return of Christ (cf. Dan. 2:44; 7:13). Nimrod is reminiscent of the wicked warriors at the time of the Flood (Ge 6:4). Israel would experience during its history the oppression of these warlike nations to the east; they were characterized by empire building, like that of their father, Nimrod. Borgman: Father of Babylonians and Assyrians Connected back to Ge 6:4 “mighty hunter before the Lord” is not positive – not only a tyrant, but violent and oppressive. He is a city builder – godly line builds altars Walton on 10:8-12 Nimrod - Interpreters over the years have attempted to identify Nimrod with known historical figures such as Tukulti-Ninurta I (an Assyrian king during the period of the biblical judges), or with Mesopotamian deities such as Ninurta, a warrior god and patron of the hunt, who in one myth hunts down a number of fantastic creatures and defeats or kills them. In Genesis, however, Nimrod is clearly a human hero rather than divine or even semidivine. Late Jewish tradition picked up occasionally by church fathers envisioned him as the builder of the Tower of Babel and the originator of idolatry, but these ideas have no basis in the text. The extension of his kingdom from southern Mesopotamia (v. 10) to northern Mesopotamia (v. 11) corresponds to the growth of the first known empire in history, the dynasty of Agade ruled by Sargon and Naram-Sin (about 2300 B.C.), among the greatest of the heroic kings of old. Nimrod’s kingdom included Erech (=Uruk), the city where Gilgamesh reigned and one of the oldest and greatest centers of Sumerian culture. (IVP Background Commentary - OT - page 41) Nimrod (05248)(nimrod) Nimrod is mentioned four times in the OT (Gen. 10:8; Gen. 10:9; 1 Chr. 1:10; Mic. 5:6). Māradh, "to rebel," is commonly proposed as the root of the name. Another speculation is that it is related to nimr, the name given to the hunting leopard, nimrut being its plural. Many hold that the name is a shortened form of Ninurta, the Assyrian god of hunting and warfare. He is assumed to be the the son (or descendant) of Cush (Gen. 10:6). This is not the same Cush referred to in v. 8, but refers either to the Kassites who occupied Bablyonia in the seventeenth century b.c., or perhaps to the city of Kish, the place where kingship was established after the Mesopotamian flood (according to Mesopotamian myth). Significantly, his name elicits a notable historical sketch (Ge 10:8-12) among the many names in the Table of Nations. Nimrod is described as the first of the postdiluvian mighty men and the founder of Babel (or Babylon, Ge 10:10). A number of identifications have been proposed for this individual from dim antiquity. Some associate his name with a Mesopotamian god, either Ninurta or Marduk. Another view considers him a legendary Babylonian hero, such as Gilgamesh, king of Erech and hero of the Gilgamesh epic. One identification is with Orion, the mighty hunter of Greek mythology. Others say the name is an eponym denoting a name for Mesopotamia. The genealogy of Gen. 10 describes people in a Mesopotamian setting. Naram Sin (ca. 2275 b.c.) of the Agade dynasty is equated most often with Nimrod. He ruled territory from the Persian Gulf reputedly to the Mediterranean Sea. He is regarded as a key figure in the spread of Sumerian civilization and culture. Tukulti-Ninurta, an Assyrian king (ca. 1234-1197 b.c.), has also been suggested. Nimrod's fame gave rise to the proverb, "like a mighty hunter before Yahweh" (v. 9). Keil-Delitzsch prefers "against Yahweh" (ordinarily, "before the face of," i.e., "in the presence of"), understanding it to mean the consequence of Nimrod's character and exploits. His activities were directly in opposition to God. Different place names may reflect the appellation. The hunter motif is prevalent in the art and literature of the region, notably in Assyria, which is called "the land of Nimrod" in Mic. 5:6. (Complete Biblical Library) Wikipedia - The son of Cush and therefore a great-grandson of Noah, Nimrod was described as a king in the land of Shinar (Lower Mesopotamia). The Bible states that he was "a mighty hunter before the Lord [and] ... began to be mighty in the earth".[2] Later extra-biblical traditions identified Nimrod as the ruler who commissioned the construction of the Tower of Babel, which led to his reputation as a king who was rebellious against God. Mighty (01368) gibbor cp related verb gabar = be strong, accomplish, excel, prevail) is from a root which is commonly associated with warfare and has to do with the strength and vitality of the successful warrior. And thus this adjective means powerful, strong, brave, mighty. Warrior. Hero. Mighty man (cp "mighty [gibbor] men of David" - 2Sa 23:8). See discussion of this word group from TWOT - Gibbor Word Group The noun can denote "powerful" individuals. For example, Nimrod was a "mighty" hunter (Gen. 10:9). The Nephilim were described as the "mighty ones" of old; men of the Name (Gen. 6:4). The most common usage of the word is to denote military warriors. It can refer to troops in general (Hos. 10:13; 2 Ki. 24:16). Frequently it denotes troops who have distinguished themselves in battle. Among these are Goliath (1 Sam. 17:4), Saul and Jonathan (2 Sam. 2:4). QUESTION - Who was Nimrod in the Bible? ANSWER - Nimrod in the Bible was the great-grandson of Noah through the line of Ham and Cush (Genesis 10:8). What we know of him comes from four verses in Genesis: Cush was the father of Nimrod, who began to be a mighty one on the earth. He was a mighty hunter before the Lord; so it is said, “Like Nimrod, a mighty hunter before the Lord.” His kingdom began in Babylon, Erech, Accad, and Calneh, in the land of Shinar. From that land he went forth into Assyria, where he built Nineveh, Rehoboth-Ir, Calah, and Resen, which is between Nineveh and the great city of Calah. (Genesis 10:8–12, BSB) There is one other mention of Nimrod in Micah 5:6, which refers to Assyria as “the land of Nimrod.” In Genesis 10, Nimrod is called “a mighty warrior on the earth” (verse 8) and “a mighty hunter before the Lord” (verse 9a). So famous was Nimrod’s prowess as a hunter of wild animals that his skill became proverbial, and the ancients used to compliment people by saying, “This man is like Nimrod, the greatest hunter in the world” (verse 9b, NLT). Nimrod was obviously a mighty man with great skill and plenty of ambition. The fact that Genesis 10:8 calls Nimrod “a mighty one” (KJV) has led some to associate him with the Nephilim, which are called “mighty men” in Genesis 6:4 (KJV). This association, although untenable, has led still others to believe that Nimrod was a giant. Many legends have sprung up around Nimrod. In Jewish legends, Nimrod promoted the worship of many gods and was the sworn enemy of Abraham, whom Nimrod tried to murder (see Genesis Rabbah 38:13). Islamic literature also teaches that Nimrod and Abraham battled one other (Qur’an 21:68–70; 37:97–99). Scottish minister and writer Alexander Hislop claimed that Nimrod was married to Semiramis, a famous queen in the ancient world. All of this is speculation. Equally unsubstantiated are the descriptions of Nimrod from Jewish historian Josephus, who links Nimrod to the building of the Tower of Babel: “[Nimrod] said he would be revenged on God, if he should have a mind to drown the world again; for that he would build a tower too high for the waters to reach. And that he would avenge himself on God for destroying their forefathers” (Antiquities of the Jews, Book 1, Chapter 4). So, the motive for building the Tower of Babel, according to Josephus, was to protect humanity against another flood. Further, according to Josephus, Nimrod “persuaded [his subjects] not to ascribe [their strength] to God, as if it were through his means they were happy, but to believe that it was their own courage which procured that happiness” (ibid.). Of course, construction of the Tower of Babel ended with another show of God’s power: the Lord confused the languages of the people, making it impossible for them to communicate effectively enough to finish the job. Nimrod has lent his name to our vocabulary: today, a “nimrod” is “a hunting expert or devotee.” (And, for a brief time in the 1980s, nimrod was a less-than-heroic slang term for “geek” or “socially awkward person.”) Nimrod appears as a character in the mythology of many ancient cultures; he shows up in Hungarian, Greek, Arabic, Syrian, and Armenian legends. There is evidence that the Epic of Gilgamesh and the myth of Hercules both find their origins in Nimrod’s life. Nimrod was undoubtedly a powerful, charismatic hero-figure of the ancient world. It isn’t hard to see why so many myths and legends would spring up in the wake of such a man. In the end, however, Nimrod’s power and glory came to nothing, because God is stronger than even the mightiest of men, and He cannot be thwarted. Nimrod was a mighty hunter before the Lord, but humility before the Lord is the posture of the wise (Proverbs 3:34; 11:2; James 4:6; 1 Peter 5:5). GotQuestions.org Genesis 10:9 He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod a mighty hunter before the LORD." BGT Genesis 10:9 οὗτος ἦν γίγας κυνηγὸς ἐναντίον κυρίου τοῦ θεοῦ διὰ τοῦτο ἐροῦσιν ὡς Νεβρωδ γίγας κυνηγὸς ἐναντίον κυρίου LXE Genesis 10:9 He was a giant hunter before the Lord God; therefore they say, As Nebrod the giant hunter before the Lord. KJV Genesis 10:9 He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. NET Genesis 10:9 He was a mighty hunter before the LORD. (That is why it is said, "Like Nimrod, a mighty hunter before the LORD.") CSB Genesis 10:9 He was a powerful hunter in the sight of the LORD. That is why it is said, "Like Nimrod, a powerful hunter in the sight of the LORD." ESV Genesis 10:9 He was a mighty hunter before the LORD. Therefore it is said, "Like Nimrod a mighty hunter before the LORD." NIV Genesis 10:9 He was a mighty hunter before the LORD; that is why it is said, "Like Nimrod, a mighty hunter before the LORD." NLT Genesis 10:9 Since he was the greatest hunter in the world, his name became proverbial. People would say, "This man is like Nimrod, the greatest hunter in the world." NRS Genesis 10:9 He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod a mighty hunter before the LORD." NJB Genesis 10:9 He was a mighty hunter in the eyes of Yahweh, hence the saying, 'Like Nimrod, a mighty hunter in the eyes of Yahweh'. NAB Genesis 10:9 He was a mighty hunter by the grace of the LORD; hence the saying, "Like Nimrod, a mighty hunter by the grace of the LORD." YLT Genesis 10:9 he hath begun to be a hero in the land; he hath been a hero in hunting before Jehovah; therefore it is said, 'As Nimrod the hero in hunting before Jehovah.' GWN Genesis 10:9 He was a mighty hunter whom the LORD blessed. That's why people used to say, "He's like Nimrod, a mighty hunter whom the LORD blessed." BBE Genesis 10:9 He was a very great bowman, so that there is a saying, Like Nimrod, a very great bowman. RSV Genesis 10:9 He was a mighty hunter before the LORD; therefore it is said, "Like Nimrod a mighty hunter before the LORD." a mighty - Ge 6:4 25:27 27:30 27:30 Jer 16:16 Eze 13:18 Mic 7:2 before the Lord - Ge 6:11 13:13 Even - 2Ch 28:22 Ps 52:7 Genesis 10 Resources - Multiple sermons and commentaries NIMROD A MIGHTY HUNTER He was a mighty (gibbor) hunter before the LORD - Some say that “before the Lord” may mean “in opposition to the Lord.” None of the translations above would suggest that sense. However the Septuagint translates "before" with the Greek preposition enantion which can mean before or in the presence of, but is the neuter of enantios which can mean opposite or against ("hostile" in 1Th 2:15). Interesting, especially in view of MacArthur's comment below! Therefore it is said, "Like Nimrod a mighty hunter before the LORD - Ancient rulers boasted of their skill in the chase to show their courage, and their ability to protect the people from wild beasts. The Septuagint translation is interesting in that it calls Nimrod a "giant hunter," but the sense is not clear. The idea is probably that his prowess was so widely known was the hunting prowess of Nimrod that his name became proverbial for a great hunter. Arab traditions record ruins named after him at Birs-Nimrod, which is Borsippa, and the Nimrud of Calah. John