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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The sons of Noah, of Japheth, of Ham. (1–7)
Nimrod the first monarch. (8–14)
The descendants of Canaan, The sons (15–32)
of Shem.

This chapter shows more particularly what was said in general (ch. ix. 19), concerning the three sons of Noah, that "of them was the whole earth overspread;" and the fruit of that blessing (ch. ix. 1, 7), "replenish the earth." Is is the only certain account extant of the origin of nations; and yet perhaps there is no nation but that of the Jews that can be confident from which of these seventy fountains (for so many there are here) it derives its streams. Through the want of early records, the mixtures of people, the revolutions of nations, and distance of time, the knowledge of the lineal descent of the present inhabitants of the earth is lost; nor were any genealogies preserved but those of the Jews, for the sake of the Messiah, only in this chapter we have a brief account, I. Of the posterity of Japheth, ver. 2-5. II. The posterity of Ham (ver. 6-20), and in this particular notice is taken of Nimrod, ver. 8-10. III. The posterity of Shem, ver. 21, &c.
Adam Clarke: Commentary on the Bible - 1831
The generations of the sons of Noah, Gen 10:1. Japheth and his descendants, Gen 10:2-4. The isles of the Gentiles, or Europe, peopled by the Japhethites, Gen 10:5. Ham and his posterity, Gen 10:6-20. Nimrod, one of his descendants, a mighty hunter, Gen 10:8, Gen 10:9, founds the first kingdom, Gen 10:10. Nineveh and other cities founded, Gen 10:11, Gen 10:12. The Canaanites in their nine grand branches or families, Gen 10:15-18. Their territories, Gen 10:19. Shem and his posterity, Gen 10:21-31. The earth divided in the days of Peleg, Gen 10:25. The territories of the Shemites, Gen 10:30. The whole earth peopled by the descendants of Noah's three sons, Gen 10:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 10:1, The generations of Noah; Gen 10:2, Japheth; Gen 10:6, Ham; Gen 10:8, Nimrod the first monarch, and the descendants of Canaan; Gen 10:21, The sons of Shem.
Carl Friedrich Keil and Franz Delitzsch

IV. History of the Sons of Noah - Genesis 10-11:9
Pedigree of the Nations - Genesis 10
Of the sons of Noah, all that is handed down is the pedigree of the nations, or the list of the tribes which sprang from them (Gen 10), and the account of the confusion of tongues, together with the dispersion of men over the face of the earth (Gen 11:1-9); two events that were closely related to one another, and of the greatest importance to the history of the human race and of the kingdom of God. The genealogy traces the origin of the tribes which were scattered over the earth; the confusion of tongues shows the cause of the division of the one human race into many different tribes with peculiar languages.
The genealogy of the tribes is not an ethnographical myth, nor the attempt of an ancient Hebrew to trace the connection of his own people with the other nations of the earth by means of uncertain traditions and subjective combinations, but a historical record of the genesis of the nations, founded upon a tradition handed down from the fathers, which, to judge from its contents, belongs to the time of Abraham (cf. Hvernick's Introduction to Pentateuch, pp. 118ff. transl.), and was inserted by Moses in the early history of the kingdom of God on account of its universal importance in connection with sacred history. For it not only indicates the place of the family which was chosen as the recipient of divine revelation among the rest of the nations, but traces the origin of the entire world, with the prophetical intention of showing that the nations, although they were quickly suffered to walk in their own ways (Acts 14:16), were not intended to be for ever excluded from the counsels of eternal love.
In this respect the genealogies prepare the way for the promise of the blessing, which was one day to spread from the chosen family to all the families of the earth (Gen 12:2-3). - The historical character of the genealogy is best attested by the contents themselves, since no trace can be detected, either of any pre-eminence given to the Shemites, or of an intention to fill up gaps by conjecture or invention. It gives just as much as had been handed down with regard to the origin of the different tribes. Hence the great diversity in the lists of the descendants of the different sons of Noah. Some are brought down only to the second, others to the third or fourth generation, and some even further; and whilst in several instances the founder of a tribe is named, in others we have only the tribes themselves; and in some cases we are unable to determine whether the names given denote the founder or the tribe. In many instances, too, on account of the defects and the unreliable character of the accounts handed down to us from different ancient sources with regard to the origin of the tribes, there are names which cannot be identified with absolute certainty.
(Note: Sam. Bochart has brought great learning to the explanation of the table of nations in Phaleg, the first part of his geographia sacra, to which Michaelis and Rosenmller made valuable additions-the former in his spicil. geogr. Hebr. ext. 1769 and 1780, the latter in his Biblical Antiquities. Knobel has made use of all the modern ethnographical discoveries in his "Vlkertafel der Genesis" (1850), but many of his combinations are very speculative. Kiepert, in his article ber d. geograph. Stellung der nrdlichen Lnder in der phnikisch-hebrischen Erdkunde (in the Monatsberichte d. Berliner Akad. 1859), denies entirely the ethnographical character of the table of nations, and reduces it to a mere attempt on the part of the Phoenicians to account for the geographical position of the nations with which they were acquainted.)
John Gill
INTRODUCTION TO GENESIS 10
This chapter gives an account of the posterity of the three sons of Noah, by whom the world was peopled after the flood, Gen 10:1 of the posterity of Japheth, Gen 10:2 of the posterity of Ham, Gen 10:6 and of the posterity of Shem, Gen 10:21.
10:110:1: Եւ ա՛յս են ծնունդք որդւոցն Նոյի. Սէ՛մ, Քամ, Յաբեթ. եւ ծնան նոցա որդիք յետ ջրհեղեղին։
1 Սրանք են Նոյի որդիների՝ Սէմի, Քամի, Յաբէթի սերունդները. ջրհեղեղից յետոյ որդիներ ծնուեցին նրանց:
10 Եւ Նոյի որդիներուն՝ Սէմին, Քամին ու Յաբեթին ծնունդներն ասոնք են։ Ջրհեղեղէն ետքը անոնց որդիներ ծնան։
Եւ այս են ծնունդք որդւոցն Նոյի. Սէմ, Քամ, Յաբեթ. եւ ծնան նոցա որդիք յետ ջրհեղեղին:

10:1: Եւ ա՛յս են ծնունդք որդւոցն Նոյի. Սէ՛մ, Քամ, Յաբեթ. եւ ծնան նոցա որդիք յետ ջրհեղեղին։
1 Սրանք են Նոյի որդիների՝ Սէմի, Քամի, Յաբէթի սերունդները. ջրհեղեղից յետոյ որդիներ ծնուեցին նրանց:
10 Եւ Նոյի որդիներուն՝ Սէմին, Քամին ու Յաբեթին ծնունդներն ասոնք են։ Ջրհեղեղէն ետքը անոնց որդիներ ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:11: Вот родословие сынов Ноевых: Сима, Хама и Иафета. После потопа родились у них дети.
10:1 αὗται ουτος this; he δὲ δε though; while αἱ ο the γενέσεις γενεσις nativity; manner of birth τῶν ο the υἱῶν υιος son Νωε νωε Nōe; Noe Σημ σημ Sēm; Sim Χαμ χαμ and; even ἐγενήθησαν γινομαι happen; become αὐτοῖς αυτος he; him υἱοὶ υιος son μετὰ μετα with; amid τὸν ο the κατακλυσμόν κατακλυσμος cataclysm
10:1 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations בְּנֵי־ bᵊnê- בֵּן son נֹ֔חַ nˈōₐḥ נֹחַ Noah שֵׁ֖ם šˌēm שֵׁם Shem חָ֣ם ḥˈām חָם Ham וָ wā וְ and יָ֑פֶת yˈāfeṯ יֶפֶת Japheth וַ wa וְ and יִּוָּלְד֥וּ yyiwwālᵊḏˌû ילד bear לָהֶ֛ם lāhˈem לְ to בָּנִ֖ים bānˌîm בֵּן son אַחַ֥ר ʔaḥˌar אַחַר after הַ ha הַ the מַּבּֽוּל׃ mmabbˈûl מַבּוּל deluge
10:1. hae generationes filiorum Noe Sem Ham Iafeth natique sunt eis filii post diluviumThese are the generations of the sons of Noe: Sem, Cham, and Japheth: and unto them sons were born after the flood.
1. Now these are the generations of the sons of Noah, Shem Ham and Japheth: and unto them were sons born after the flood.
10:1. These are the generations of the sons of Noah: Shem, Ham, and Japheth, and of the sons who were born to them after the great flood.
10:1. Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood:

1: Вот родословие сынов Ноевых: Сима, Хама и Иафета. После потопа родились у них дети.
10:1
αὗται ουτος this; he
δὲ δε though; while
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
τῶν ο the
υἱῶν υιος son
Νωε νωε Nōe; Noe
Σημ σημ Sēm; Sim
Χαμ χαμ and; even
ἐγενήθησαν γινομαι happen; become
αὐτοῖς αυτος he; him
υἱοὶ υιος son
μετὰ μετα with; amid
τὸν ο the
κατακλυσμόν κατακλυσμος cataclysm
10:1
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations
בְּנֵי־ bᵊnê- בֵּן son
נֹ֔חַ nˈōₐḥ נֹחַ Noah
שֵׁ֖ם šˌēm שֵׁם Shem
חָ֣ם ḥˈām חָם Ham
וָ וְ and
יָ֑פֶת yˈāfeṯ יֶפֶת Japheth
וַ wa וְ and
יִּוָּלְד֥וּ yyiwwālᵊḏˌû ילד bear
לָהֶ֛ם lāhˈem לְ to
בָּנִ֖ים bānˌîm בֵּן son
אַחַ֥ר ʔaḥˌar אַחַר after
הַ ha הַ the
מַּבּֽוּל׃ mmabbˈûl מַבּוּל deluge
10:1. hae generationes filiorum Noe Sem Ham Iafeth natique sunt eis filii post diluvium
These are the generations of the sons of Noe: Sem, Cham, and Japheth: and unto them sons were born after the flood.
10:1. These are the generations of the sons of Noah: Shem, Ham, and Japheth, and of the sons who were born to them after the great flood.
10:1. Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «родословие сынов Ноевых…» Это хорошо известный нам общий заголовок нового раздела, или с еврейского текста — нового toldoth. Судя по его заголовку, данный раздел заключает в себе родословие трех сыновей Ноя — Сима, Хама и Иафета, т. е. перечень главных родов послепотопного человечества. Исследуемый раздел библейской первоистории, вместе с последующей XI главой, составляет один из важнейших памятников не только специально-библейской, но и всемирной истории человечества. Он известен под именем «таблицы народов», или «этнографической таблицы», так как имеет своей целью выяснить происхождение и расселение первобытного человечества по разным странам древнего мира.

Однако, чтобы правильно судить об этой библейской этнографии и не предъявлять к ней каких-либо несоответственных требований, необходимо иметь в виду следующее. Генеалогические таблицы у древних народов на Востоке были самым важным и широко распространенным явлением, главнейшей и почти единственной историей прошлого, тщательно сохранявшийся и передававшийся из рода в род. Но по самому характеру подобных памятников они никогда не отличались особенной полнотой и подробностью, а сохраняли в самой сжатой форме лишь самое замечательное и важное. Отсюда и данная генеалогическая таблица Библии, несомненно, памятник глубокой древности, идущий от эпохи Авраама и начавшийся, вероятно, еще с семейства самого Ноя; во-вторых, из вышесказанного следует также и то, что в той генеалогии нет и не должно искать полного перечня всех родов и этнографических групп, а следует видеть исчисление только того, что с точки зрения семитов заслуживало упоминания и сохранения в традиции.

Поэтому-то совершенно неосновательно искать в библейской таблице упоминания о всех народах, в особенности упрекать ее за пропуск таких народов, которых не существовало не только в эпоху Авраама, но даже и в период Моисея, окончательного редактора этой таблицы (напр., жители Америки).

Далее, древневосточные генеалогии довольно своеобразны: иногда они ведут перечень отдельных индивидуальных личностей, как, напр., мы видели это в допотопной генеалогии каинитов и сифитов; иногда делают коллективное обозначение целых расовых групп; иногда, наконец, ту или другую народность называют именем страны, в которой они поселилась. В подлежащей нашему исследованию библейской таблице имеют свое приложение все три этих генеалогических приема; задача критики состоит именно в том, чтобы правильно установить тот смысл, в каком употреблено то или другое собственное имя (генеалогическое звено, термин), а не считать собственное заблуждение и смешение понятий ошибкой библейского писателя.

Имея все это в виду и делая сопоставление библейских известий с данными ассирийской и египетской древности, ученые наших дней все больше и больше начинают убеждаться в подлинности, достоверности и важности этой библейской таблицы народов. Так, напр., известный французский ориенталист Ленорман называет ее документом «наиболее древней, наиболее драгоценной и полной истории расселения народов в древнем мире» и говорит, что «подлинность ее удивительно подтверждает сравнительное языкознание и физиологическое исследование различных наций».

Таблица народов преследует три цели: во-первых, она утверждает истину единства человеческого рода, показывая, что все человечество произошло только от этих трех ветвей, которые в свою очередь вышли из одного, общего корня; во-вторых, она устанавливает факт родства богоизбранного еврейского народа с другими племенами той же семитической расы, и, наконец, в более отдаленном смысле — она показывает нам судьбы божественного промышления в мировой истории народов.

В заключение всего должно сказать, что для правильного суждения о библейской этнографической таблице необходимо постоянно иметь в виду исходный пункт и точку отправления ее как относительно времени, так и относительно места; из 2: ст. 11: гл. открывается, что исходным пунктом в этом отношении служила для бытописателя долина Сеннаар, в момент рассеяния народов после вавилонского столпотворения; и если Моисей впоследствии распространил и дополнил эту древнейшую традицию современными ему данными, то и он, верный духу древней традиции, преимущественное внимание уделял жителям соседних с Палестинской страной и родственных с евреями племен.

Потомки Иафета.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Generations of Noah.B. C. 2347.
1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. 2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
Moses begins with Japheth's family, either because he was the eldest, or because his family lay remotest from Israel and had least concern with them at the time when Moses wrote, and therefore he mentions that race very briefly, hastening to give an account of the posterity of Ham, who were Israel's enemies and of Shem, who were Israel's ancestors; for it is the church that the scripture is designed to be the history of, and of the nations of the world only as they were some way or other related to Israel and interested in the affairs of Israel. Observe, 1. Notice is taken that the sons of Noah had sons born to them after the flood, to repair and rebuild the world of mankind which the flood had ruined. He that had killed now makes alive. 2. The posterity of Japheth were allotted to the isles of the Gentiles (v. 5), which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest; all places beyond the sea from Judea are called isles (Jer. xxv. 22), and this directs us to understand that promise (Isa. xlii. 4), the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.
Adam Clarke: Commentary on the Bible - 1831
10:1: Now these are the generations - It is extremely difficult to say what particular nations and people sprang from the three grand divisions of the family of Noah, because the names of many of those ancient people have become changed in the vast lapse of time from the deluge to the Christian era; yet some are so very distinctly marked that they can be easily ascertained, while a few still retain their original names.
Moses does not always give the name of the first settler in a country, but rather that of the people from whom the country afterwards derived its name. Thus Mizraim is the dual of Mezer, and could never be the name of an individual. The like may be said of Kittim, Dodanim, Ludim, Ananim, Lehabim, Naphtuhim, Pathrusim, Casluhim, Philistim, and Caphtorim, which are all plurals, and evidently not the names of individuals, but of families or tribes. See Gen 10:4, Gen 10:6, Gen 10:13, Gen 10:14.
In the posterity of Canaan we find whole nations reckoned in the genealogy, instead of the individuals from whom they sprang; thus the Jebusite, Amorite, Girgasite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite, Gen 10:16-18, were evidently whole nations or tribes which inhabited the promised land, and were called Canaanites from Canaan, the son of Ham, who settled there. Moses also, in this genealogy, seems to have introduced even the name of some places that were remarkable in the sacred history, instead of the original settlers. Such as Hazarmaveth, Gen 10:26; and probably Ophir and Havilah, Gen 10:29. But this is not infrequent in the sacred writings, as may be seen Ch1 2:51, where Salma is called the father of Bethlehem, which certainly never was the name of a man, but of a place sufficiently celebrated in the sacred history; and in Ch1 4:14, where Joab is called the father of the valley of Charashim, which no person could ever suppose was intended to designate an individual, but the society of craftsmen or artificers who lived there.
Eusebius and others state (from what authority we know not) that Noah was commanded of God to make a will and bequeath the whole of the earth to his three sons and their descendants in the following manner: - To Shem, all the East; to Ham, all Africa; to Japheth, the Continent of Europe with its isles, and the northern parts of Asia. See the notes at the end of the preceding chapter, Gen 9:29 (note).
Albert Barnes: Notes on the Bible - 1834
10:1: - Section VIII - The Nations
- Japheth
2. גמר gomer, "Gomer, completion; related: complete;" Κιμμέριοι Kimmerioi. מגוג mā gô g, "Magog, Caucasian, Skyth." מדי mā day, "Madai, middle: Mede." יון yā vā n, "Javan"; Ἰάων Iaō n; "Sanskrit, Javana; Old Persian, Juna." תבל tubā l, "Tubal"; Τιβαρηνοὶ Tibareenoi. משׁך meshek, "Meshek, drawing possession, valor"; Μόσχοι Moschoi, תירס tı̂ yrā s, "Tiras;" Θρᾷξ Thrax.
3. אשׁכנו 'ashkenaz, "Ashkenaz," Ἀσκάνιος Askanios. ריפת rı̂ ypat, "Riphath," ὄρη Ῥίπαια oree Ripaia, תגרמה togarmâ h "Togarmah, Thorgom, ancestor of the Armenians."
4. אלישׁה 'elı̂ yshâ h, "Elishah;" Ἧλις Eelis, Ἑλλὰς Hellas, Αἰολεῖς Aioleis. תדשׁישׁ tarshı̂ ysh, "Tarshish, breaking, fastness: Tartessus, Tarsus, Tyrseni." כתים kı̂ tı̂ ym, "Kittim, smiters; Citienses;" Κᾶρες Kares; דדנים dodā nı̂ ym, "Dodanim, Dodona, Dardani."
5. אי 'ı̂ y, "meadow, land reached by water, island; related: be marked off or bounded (by a water line)." גוי gô y, "nation; related: be born;" γεγάασι gegaasi.
The fifth document relates to the generations of the sons of Noah. It presents first a genealogy of the nations, and then an account of the distribution of mankind into nations, and their dispersion over the earth. This is the last section which treats historically of the whole human race. Only in incidental, didactic, or prophetic passages do we again meet with mankind as a whole in the Old Testament.
The present chapter signalizes a new step in the development of the human race. They pass from the one family to the seventy nations. This great process covers the space of time from Noah to Abraham. During this period the race was rapidly increasing under the covenant made with Noah. From Shem to Abraham were ten generations inclusive; and, therefore, if we suppose the same rate of increase after as we have supposed before, there would be about fifteen million inhabitants when Abraham was thirty years of age. If, however, we take eight as the average of a family, and suppose eleven generations after Shem at the one hundredth year of Abraham's life, we have about thirty million people on the earth. The average of the three sons of Noah is higher than this; for they had sixteen sons, and we may suppose as many daughters, making in all thirty-two, and, therefore, giving ten children to each household. The present chapter does not touch on the religious aspect of human affairs: it merely presents a table of the primary nations, from which all subsequent nationalities have been derived.

10:1-2
The sons of Japheth. - Japheth is placed first, because he was, most probably, the oldest brother Gen 9:24; Gen 10:21, and his descendants were the most numerous and most widely spread from the birthplace of mankind. The general description of their territory is "the isles of the nations." These were evidently maritime countries, or such as were reached by sea. These coastlands were pre-eminently, but not exclusively, the countries bordering on the north side of the Mediterranean and its connected waters. They are said to belong to the nations, because the national form of association was more early and fully developed among them than among the other branches of the race. There is, probably, a relic of Japheth in the, Ιαπετὸς Iapetos, Japetus of the Greeks, said to be the son of Uranus (heaven), and Gaea (earth), and father of Prometheus, and thus in some way connected with the origin or preservation of the human race.
Fourteen of the primitive nations spring from Japheth. Seven of these are of immediate descent.
(1) Gomer is mentioned again, in Ezekiel Eze 38:6, as the ally of Gog, by which the known existence of the nation at that period is indicated. Traces of this name are perhaps found in the Κιμμέριοι Kimmerioi, (Homer, Odyssey Eze 11:14; Herodotus Eze 1:15; Eze 4:12), who lay in the dark north, in the Krimea, the Kimbri who dwelt in north Germany, the Kymry, Cambri, and Cumbri who occupied Britain. These all belong to the race now called Keltic, the first wave of population that reached the Atlantic. Thus, the Γομαρεῖς Gomareis, of Josephus (Ant. 1:6. 1) may even be identified with the Galatae. This nation seems to have lain to the north of the Euxine, and to have spread out along the southern coasts of the Baltic into France, Spain, and the British Isles.
(2) Magog is mentioned, by Ezekiel Eze 38:6, as the people of which Gog was the prince. It is introduced in the Apocalypse Rev 20:8, as a designation of the remote nations who had penetrated to the ends or corners of the earth. This indicates a continually progressing people, occupying the north of Europe and Asia, and crossing, it may be, over into America. They seem to have been settled north of the Caspian, and to have wandered north and east from that point. They are accordingly identified by Josephus (Ant. 1:6. 1) with the Skyths, and include the Mongols among other Skythic tribes.
(3) Madai has given name to the Medes, who occupied the southern shore of the Caspian. From this region they penetrated southward to Hindostan.
(4) Javan is traced in the Ιάονες Iaones, Iones, who settled in the coasts of the Aegean, in Peloponnesus, Attica, and subsequently on the coast of Asia Minor, and accordingly denotes the Greeks in the language of the Old Testament Isa 66:19; Eze 27:13; Dan 8:21. The name Yunau is found in the cuneiform inscriptions of the times of Sargon, referring to a western people.
(5) Tubal and (6) Meshek are generally associated. (Eze 27:13; 38; 39) connects them, on the one hand, with Magog, and on the other, with Javan. Josephus (Ant. 1:6. 1) finds Tubal in Iberia, and Meshek in Cappadocia, tracing the name in Mazaca. Their names are seemingly detected in the Tibareni and Moschi, and their seat was probably between the Euxine and the Caspian, whence they spread themselves northward and westward. The names of the rivers Tobal and Mosqua bear a strong resemblance to these patriarchal names.
(7) Tiras is referred by Josephus to Thrace. The name is perhaps discernible in the Tyras or Dniester. The seat of the nation was east of the Euxine, whence it spread to the north. Thus, we have the original starting-points of these seven nations about the Caspian, the Euxine, and the Aegean Seas.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: are the: Gen 2:4, Gen 5:1, Gen 6:9; Mat 1:1
and unto: Gen 9:1, Gen 9:7, Gen 9:19
Carl Friedrich Keil and Franz Delitzsch
10:1
Descendants of Japhet. - In Gen 10:1 the names of the three sons are introduced according to their relative ages, to give completeness and finish to the Tholedoth; but in the genealogy itself Japhet is mentioned first and Shem last, according to the plan of the book of Genesis as already explained in the introduction. In Gen 10:2 seven sons of Japhet are given. The names, indeed, afterwards occur as those of tribes; but here undoubtedly they are intended to denote the tribe-fathers, and may without hesitation be so regarded. For even if in later times many nations received their names from the lands of which they took possession, this cannot be regarded as a universal rule, since unquestionably the natural rule in the derivation of the names would be for the tribe to be called after its ancestor, and for the countries to receive their names from their earliest inhabitants. Gomer is most probably the tribe of the Cimmerians, who dwelt, according to Herodotus, on the Maeotis, in the Taurian Chersonesus, and from whom are descended the Cumri or Cymry in Wales and Brittany, whose relation to the Germanic Cimbri is still in obscurity. Magog is connected by Josephus with the Scythians on the Sea of Asof and in the Caucasus; but Kiepert associates the name with Macija or Maka, and applies it to Scythian nomad tribes which forced themselves in between the Arian or Arianized Medes, Kurds, and Armenians. Madai are the Medes, called Mada on the arrow-headed inscriptions. Javan corresponds to the Greek Ἰάων, from whom the Ionians (Ἰάονος) are derived, the parent tribe of the Greeks (in Sanskrit Javana, old Persian Junâ). Tubal and Meshech are undoubtedly the Tibareni and Moschi, the former of whom are placed by Herodotus upon the east of the Thermodon, the latter between the sources of the Phasis and Cyrus. Tiras: according to Josephus, the Thracians, whom Herodotus calls the most numerous tribe next to the Indian. As they are here placed by the side of Meshech, so we also find on the old Egyptian monuments Mashuash and Tuirash, and upon the Assyrian Tubal and Misek (Rawlinson).
Gen 10:3
Descendants of Gomer. Ashkenaz: according to the old Jewish explanation, the Germani; according to Knobel, the family of Asi, which is favoured by the German legend of Mannus, and his three sons, Iscus (Ask, Ἀσκάνιος), Ingus, and Hermino. Kiepert, however, and Bochart decide, on geographical grounds, in favour of the Ascanians in Northern Phrygia. Riphath: in Knobel's opinion the Celts, part of whom, according to Plutarch, crossed the ὄρη Ῥίπαια, Montes Rhipaei, towards the Northern Ocean to the furthest limits of Europe; but Josephus, whom Kiepert follows, supposed Ῥιβάθης to be Paphlagonia. Both of these are very uncertain. Togarmah is the name of the Armenians, who are still called the house of Thorgom or Torkomatsi.
Gen 10:4
Descendants of Javan. Elishah suggests Elis, and is said by Josephus to denote the Aeolians, the oldest of the Thessalian tribes, whose culture was Ionian in its origin; Kiepert, however, thinks of Sicily. Tarshish (in the Old Testament the name of the colony of Tartessus in Spain) is referred by Knobel to the Etruscans or Tyrsenians, a Pelasgic tribe of Greek derivation; but Delitzsch objects, that the Etruscans were most probably of Lydian descent, and, like the Lydians of Asia Minor, who were related to the Assyrians, belonged to the Shemites. Others connect the name with Tarsus in Cilicia. But the connection with the Spanish Tartessus must be retained, although, so long as the origin of this colony remains in obscurity, nothing further can be determined with regard to the name. Kittim embraces not only the Citiaei, Citienses in Cyprus, with the town Cition, but, according to Knobel and Delitzsch, probably "the Carians, who settled in the lands at the eastern end of the Mediterranean Sea; for which reason Ezekiel (Gen 27:6) speaks of the "isles of Chittim." Dodanim (Dardani): according to Delitzsch, "the tribe related to the Ionians and dwelling with them from the very first, which the legend has associated with them in the two brothers Jasion and Dardanos;" according to Knobel, "the whole of the Illyrian or north Grecian tribe."
Gen 10:5
"From these have the islands of the nations divided themselves in their lands;" i.e., from the Japhetites already named, the tribes on the Mediterranean descended and separated from one another as they dwell in their lands, "every one after his tongue, after their families, in their nations." The islands in the Old Testament are the islands and coastlands of the Mediterranean, on the European shore, from Asia Minor to Spain.
Geneva 1599
10:1 (a) Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.
(a) These generations are here recited, partly to declare the marvellous increase, and also to set forth their great forgetfulness of God's grace towards their fathers.
John Gill
10:1 Now these are the generations of the sons of Noah,.... The genealogy of them, and which is of great use to show the original of the several nations of the world, from whence they sprung, and by whom they were founded; and to confute the pretended antiquity of some nations, as the Egyptians, Chaldeans, Chinese, and others; and to point out the particular people, which were to be the seat of the church of God for many ages, and from whom the Messiah was to spring; which seems to be the principal view of the history of Moses, and of this genealogy, with which should be compared 1Chron 1:1 Shem, Ham, and Japheth; see Gen 5:32.
and unto them were sons born after the flood; for they had none born to them either before the flood or in it; they were married before the flood, for their wives went into the ark with them; but it does not appear they had any children before, though they then were near an hundred years old; and if they had, they were not in the ark, and therefore must perish with the rest, which is not likely: Shem's son Arphaxad was born two years after the flood, Gen 11:10 when the rest were born, either his or his brethren's, is not said; however they were all born after the flood; though some pretend that Canaan was born in the ark (y), during the flood, for which there is no authority; yea, it is confuted in this chapter, where Canaan stands among the sons of Ham, born to him after the flood.
(y) See Bayle's Dictionary, vol. 10. art. "Ham", p. 587.
Robert Jamieson, A. R. Fausset and David Brown
10:1 GENEALOGIES. (Gen. 10:1-32)
sons of Noah--The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem though he is expressly said to be the youngest or younger son of Noah; and Shem was the elder brother of Japheth (Gen 10:21), the true rendering of that passage.
generations, &c.--the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations and ending in the Hebrew im, or the English "-ite."
10:210:2: Որդիք Յաբեթի. Գամեր, եւ Մագովգ, եւ Մադա, եւ Յաւան, եւ Ելիսա, եւ Թոբէլ, եւ Մոսոք, եւ Թիրաս։
2 Յաբէթի որդիներն են Գամերը, Մագոգը, Մադան, Յաւանը, Ելիսան, Թոբէլը, Մոսոքը եւ Թիրասը:
2 Յաբեթին որդիները Գոմեր, Մագոգ, Մադա, Յաւան, Թոբէլ, Մոսոք ու Թիրաս էին։
Որդիք Յաբեթի` Գամեր եւ Մագովգ եւ Մադա, եւ Յաւան եւ [146]Ելիսա եւ`` Թոբէլ եւ Մոսոք եւ Թիրաս:

10:2: Որդիք Յաբեթի. Գամեր, եւ Մագովգ, եւ Մադա, եւ Յաւան, եւ Ելիսա, եւ Թոբէլ, եւ Մոսոք, եւ Թիրաս։
2 Յաբէթի որդիներն են Գամերը, Մագոգը, Մադան, Յաւանը, Ելիսան, Թոբէլը, Մոսոքը եւ Թիրասը:
2 Յաբեթին որդիները Գոմեր, Մագոգ, Մադա, Յաւան, Թոբէլ, Մոսոք ու Թիրաս էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: Сыны Иафета: Гомер, Магог, Мадай, Иаван, Фувал, Мешех и Фирас.
10:2 υἱοὶ υιος son Ιαφεθ ιαφεθ and; even Μαγωγ μαγωγ Magōg; Magog καὶ και and; even Μαδαι μαδαι and; even Ιωυαν ιωυαν and; even Ελισα ελισα and; even Θοβελ θοβελ and; even Μοσοχ μοσοχ and; even Θιρας θιρας Thiras
10:2 בְּנֵ֣י bᵊnˈê בֵּן son יֶ֔פֶת yˈefeṯ יֶפֶת Japheth גֹּ֣מֶר gˈōmer גֹּמֶר Gomer וּ û וְ and מָגֹ֔וג māḡˈôḡ מָגֹוג Magog וּ û וְ and מָדַ֖י māḏˌay מָדַי Media וְ wᵊ וְ and יָוָ֣ן yāwˈān יָוָן [jawan, Greece] וְ wᵊ וְ and תֻבָ֑ל ṯuvˈāl תֻּבַל Tubal וּ û וְ and מֶ֖שֶׁךְ mˌešeḵ מֶשֶׁךְ Meshech וְ wᵊ וְ and תִירָֽס׃ ṯîrˈās תִּירָס Tiras
10:2. filii Iafeth Gomer Magog et Madai Iavan et Thubal et Mosoch et ThirasThe sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras.
2. The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
10:2. The sons of Japheth were Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
10:2. The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras:

2: Сыны Иафета: Гомер, Магог, Мадай, Иаван, Фувал, Мешех и Фирас.
10:2
υἱοὶ υιος son
Ιαφεθ ιαφεθ and; even
Μαγωγ μαγωγ Magōg; Magog
καὶ και and; even
Μαδαι μαδαι and; even
Ιωυαν ιωυαν and; even
Ελισα ελισα and; even
Θοβελ θοβελ and; even
Μοσοχ μοσοχ and; even
Θιρας θιρας Thiras
10:2
בְּנֵ֣י bᵊnˈê בֵּן son
יֶ֔פֶת yˈefeṯ יֶפֶת Japheth
גֹּ֣מֶר gˈōmer גֹּמֶר Gomer
וּ û וְ and
מָגֹ֔וג māḡˈôḡ מָגֹוג Magog
וּ û וְ and
מָדַ֖י māḏˌay מָדַי Media
וְ wᵊ וְ and
יָוָ֣ן yāwˈān יָוָן [jawan, Greece]
וְ wᵊ וְ and
תֻבָ֑ל ṯuvˈāl תֻּבַל Tubal
וּ û וְ and
מֶ֖שֶׁךְ mˌešeḵ מֶשֶׁךְ Meshech
וְ wᵊ וְ and
תִירָֽס׃ ṯîrˈās תִּירָס Tiras
10:2. filii Iafeth Gomer Magog et Madai Iavan et Thubal et Mosoch et Thiras
The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Thubal, and Mosoch, and Thiras.
10:2. The sons of Japheth were Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
10:2. The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Сыны Иафета…» Так как Иафет, судя по предыдущему контексту, был не старшим, а наоборот — младшим сыном Ноя, то бытописатель, начиная свою таблицу народов с его потомства, имел, очевидно, не хронологическую, а какую-то другую цель; по всей вероятности ту самую, на какую указывало и предыдущее пророчество Ноя о блестящей судьбе Иафетова потомства, которому предрекало и количественное преимущество, и качественное преобладание над всеми потомками детей других родоначальников послепотопного человечества.

«Гомер…» С народностью этого имени мы еще раз встречаемся в Библии у пророка Иезекииля, который описывает ее как соседнюю с Тубалом и Мосохом (38:6) и целым рядом других народностей, населявших северную Сирию и Малую Азию. «Имя гимераи (народа) найдено в гвоздеобразных надписях Асурбанипала» (Властов). Большинство авторитетных экзегетов отождествляет их с классическими киммерийцами (Одиссея 4:11; 11:13–19), населявшими берега Каспийского и Аральского морей и оттуда впоследствии расселившихся на запад, в пределы северной Германии (кимвры и тевтоны) и островов Британии. Некоторые сближают с именем киммерийцев — Гомер название «Крым».

«Магог…» У того же пророка Иезекииля представители этого племени выступают в качестве опытных и искусных стрелков (38:2; 39:6, а само оно точно также помещается по соседству с вышеуказанным, несколько еще севернее. Ввиду этого, большинство склонно видеть здесь указание на скифов, обитавших по берегам Азовского моря и в пределах Кавказа, некоторые же считают Магога армянами. В Апокалипсисе идеи Гога и Магога служат олицетворением двух богоборных сил, имеющих перед пришествием антихриста заключить взаимный союз для борьбы со Христом и Его Церковью (Откр 20:7–10).

Бохарт имя Гога или Магога видит в имени Кавказа, который колхидяне и армяне называли Гог-Хазан, Гогова крепость. Магог, по всей вероятности, суть туранцы (у калмыков встречаются подобные названия урочищ — Властов). На судьбе этих скифов исполнилось и пророчество Иезекииля о погибели их в долине «полчища Гога» (Иез 39:11) когда они потерпели страшное поражение в области Палестины от войска Псамметиха и развившихся у них повальных болезней, как свидетельствует об этом Геродот (1:105–106).

«Мадай…» Этим именем, по согласному свидетельству священных книг Персии и Индии, подкрепленному ассирийскими надписями, назывались первобытные арийцы, жившие в западной Азии, именно в Мидии, откуда большая часть их со временем выселилась на восток и получила название индусов, а меньшая осталась на месте и удержала название мидян.

«Иаван…» Не менее, если еще не более определенно и это имя, которое в хеттейских надписях встречается в форме Yevanna, в монументах эпохи Дария Гистаспа — Iavana, в санскритском языке — Iavana, в древнеперсидском — Iuna. Оно указывает на греков, прежде всего, на ионян, а оттуда и на всех остальных. Намеки на подобное обозначение греков имеются и в других местах Священного Писания (Ис 66:19; Иез 27:13).

«Елиса…» Это имя в большинстве переводов помещено в числе не сыновей, а внуков Иафета, где оно повторяется и в нашем переводе. А так как оно, как это мы увидим впоследствии, означает тоже греков, то этим вероятно, и объясняется его упоминание здесь, наряду с Иаваном.

«Фувал, Meшех…» Как в книге Бытия, так и в других местах Священного Писания эти два народа обычно соединяются и вместе изображаются данниками Гога (Иез 38:2; 39:1). Однажды, впрочем, они соединяются с Иаваном (Иез 27:13), и еще в двух местах местожительство их определяется на севере Палестины. В анналах ассирийских царей нередко упоминаются Muski и Tabal в качестве двух соседних народностей, населяющих Киликию, а Геродот говорит о тибареках или иберианах (иберийцы) и мосхах, живших по соседству с Колхидой. Ученые полагают, что первоначально обе данные народности обитали в верховьях Тигра и Евфрата, между Мидией и Скифией, т. е. в Колхиде и Иберии, расположенных на юге современного Кавказа (Фувал — предположительно иберы или грузины).

«и Фирас…» Большинство экзегетов полагает, что это имя представляет древнейшую, сокращенную (может быть и испорченную впоследствии переписчиками) форму имени «фракиян», ветви пелазгического населения, группировавшихся около будущего г. Тира Малоазийского. Предполагают, что в отдаленную доисторическую эпоху это племя проникало в Европу, населило Эладу и отчасти Италию. В древнеегипетских памятниках Turasch обычно соединяется с Masnuash, наподобие библейского сочетания «Фовел и Мешех». По мнению Кнобеля и Ленормана, библейский Фирас это — то же, что классические «тиренцы» — древнейшее пелазгическое народонаселение сначала древней Лидии и Финикии, отсюда Греции и наконец Италии.
Adam Clarke: Commentary on the Bible - 1831
10:2: The sons of Japheth - Japheth is supposed to be the same with the Japetus of the Greeks, from whom, in an extremely remote antiquity, that people were supposed to have derived their origin.
Gomer - Supposed by some to have peopled Galatia; so Josephus, who says that the Galatians were anciently named Gomerites. From him the Cimmerians or Cimbrians are supposed to have derived their origin.
Bochart has no doubt that the Phrygians sprang from this person, and some of our principal commentators are of the same opinion.
Magog - Supposed by many to be the father of the Scythians and Tartars, or Tatars, as the word should be written; and in great Tartary many names are still found which bear such a striking resemblance to the Gog and Magog of the Scriptures, as to leave little doubt of their identity.
Madai - Generally supposed to be the progenitor of the Medes; but Joseph Mede makes it probable that he was rather the founder of a people in Macedonia called Maedi, and that Macedonia was formerly called Emathia, a name formed from Ei, an island, and Madai, because he and his descendants inhabited the maritime coast on the borders of the Ionian Sea. On this subject nothing certain can be advanced.
Javan - It is almost universally agreed that from him sprang the Ionians, of Asia Minor; but this name seems to have been anciently given to the Macedonians, Achaians, and Baeotians.
Tubal - Some think be was the father of the Iberians, and that a part at least of Spain was peopled by him and his descendants; and that Meshech, who is generally in Scripture joined with him, was the founder of the Cappadocians, from whom proceeded the Muscovites.
Tiras - From this person, according to general consent, the Thracians derived their origin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Gen 10:21; Ch1 1:5-7; Isa 66:19; Eze 27:7, Eze 27:12-14, Eze 27:19, Eze 38:2, Eze 38:6, Eze 38:15, Eze 39:1; Rev 20:8
Geneva 1599
10:2 The sons of Japheth; Gomer, and Magog, and (b) Madai, and Javan, and Tubal, and Meshech, and Tiras.
(b) Of Madai and Javan came the Medes and Greeks.
John Gill
10:2 The sons of Japheth,.... Who though mentioned last, the genealogy begins with him, by a figure which rhetoricians call a "chiasm". The posterity of Japheth are those whom Hesiod (z) often calls "Iapetionides", and him "Iapetus". According to Josephus (a), the sons of Japheth inhabited the earth, beginning from the mountains Taurus and Amanus, and then went on in Asia unto the river Tanais, and in Europe unto Gadira. Seven of his sons are mentioned, and the first is Gomer; from whom, according to the same writer (b), came the Gomareans or Gomerites, in his time called by the Greeks Galatians, that is, the Gauls of Asia minor, who inhabited Phrygia; both Gomer and Phrygia signifying the same, as Bochart (c) observes, and the country looking as if it was torrified or burnt; and Pliny (d) makes mention of a town in Phrygia, called Cimmeris; and the Cimmerians and Cimbri are derived by some from this Gomer, whom Herodotus (e) makes mention of as in Asia and Scythia, and speaks of a country called Cimmerius, and of the Cimmerian Bosphorus; and these seem to be the Gauls before mentioned, under a different name; and it is to be observed, that the Welsh, who sprung from the Gauls, call themselves to this day Cumero, or Cymro and Cumeri. It is plain from Ezek 38:6 that Gomer and his people lay to the north of Judea, and the posterity of Japheth went first into the northern parts of Asia, and then spread themselves into Europe: six more of his sons follow, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras; the first of these, Magog, was the father of a northern people which bore his name, see Ezek 38:2 and according to Josephus (f), who is generally followed, are the same that were called Scythians; from Madai came the Medes, often spoken of in Scripture, along with the Persians; so Josephus (g) says, from him came the nation of Madaeans, whom the Greeks call Medes; and very frequently in Scripture the Medes go by the name of Madai, their original ancestor; see Dan 5:28 but Mr. Mede (h) is of opinion, that Macedonia was the seat of this Madai, which was formerly called Aemathia; that is, as he gives the etymology of it, "Madai", the country of Madai; but the former sense is generally received. Javan is by all agreed to be the father of the Grecians; hence Alexander, king of Grecia, is in Dan 8:21 called king of Javan; and one part of Greece bore the name of Ionia; and the sea that washed it is called the Ionian sea. And his posterity are "Iaonians", in Homer (i) and Aristophanes (k); and the scholiast of the latter says, that the Barbarians call all Greeks Iaonians. The next son of Japheth is Tubal or Thobel, as Josephus calls him, who says (l) the Thobelians in his time were called Iberians, a people in Asia, that dwelt near the Euxine sea; and in Albania was a place called Thabilaca, as may be seen in Ptolemy (m), and another called Thilbis, from whom might spring the Iberians in Europe, now called Spaniards; but Bochart (n) thinks that the Tibarenes are the descendants of Tubal, a people that dwelt between the Trapezuntii and Armenia the less; and he wonders that this never was thought of by any; but in that he is mistaken, for our countryman Mr. Broughton (o) makes the Tibarenes to spring from Tubal; and Epiphanius (p) many hundreds of years before him. Meshech, his next son, is mentioned along with Tubal in Ezek 27:13 from him came the Mosocheni, as Josephus (q), who in his time were called Cappadocians, with whom there was a city then named Mazaca, since Caesarea (r); and these seem to be the same that Pliny (s) calls Moscheni, who inhabited the mountains Moschici, which were at the north east of Cappadocia. Some derive the Muscovites from them, which is not improbable: the last of Japheth's sons is Tiras or Thiras, which Jarchi interprets very wrongly by Paras, or Persia; much better the Targums of Jonathan and Jerusalem, and so a Jewish chronologer (t), by Thracia; for the descendants of Thiras, as Josephus (u) observes, the Greeks call Thracians; and in Thrace was a river called Atyras (w), which has in it a trace of this man's name; and Odrysus, whom the Thracians worshipped, is the same with Tiras, which god sometimes goes by the name of Thuras; and is one of the names of Mars, the god of the Thracians.
(z) In Theogonia. (a) Antiqu. l. 1. c. 6. sect. 1. (b) Ib. (c) Phaleg. l. 3. c. 8. col. 171, 172. (d) Nat. Hist. l. 5. c. 30. (e) Clio sive, l. 1. c. 16, 103. & Melpomene sive, l. 4. c. 11, 12, 13. (f) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (g) Ib. (h) Dissert. 48. (i) Iliad. 13. ver. 685. (k) Acharneus. act. 1. scen. 3. p. 376. (l) Antiqu. l. 1. c. 6. sect. 1. (m) Geograph. l. 5. c. 12. (n) Phaleg. l. 3. c. 12. col. 180. (o) See his Works, p. 2, 58. (p) Ancorat. p. 546. (q) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (r) Vid. Ammian. Marcellin. l. 20. p. 170. Ed. Vales. (s) Nat. Hist. l. 6. c. 9, 10. (t) Sepher Juchasin, fol. 145. 1. Vid. T. Bab. Yoma, fol. 10. 1. (u) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (w) Plin. Nat. Hist. l. 4. c. 11.
John Wesley
10:2 Moses begins with Japhet's family, either because he was the eldest, or because that lay remotest from Israel, and had least concern with them, at that time when Moses wrote; and therefore he mentions that race very briefly; hastening to give account of the posterity of Ham, who were Israel's enemies, and of Shem, who were Israel's ancestors: for it is the church that the scripture designed to be the history of, and of the nations of the world only as they were some way or other interested in the affairs of Israel.
10:310:3: Եւ որդիք Գամերայ՝ Ասքանա՛զ. եւ Րիփաթ, եւ Թորգոմա[75]։ [75] Ոմանք. Ասքանաս եւ Րիփաթ։
3 Գամերի որդիներն են Ասքանազը, Րիփաթը եւ Թորգոման:
3 Գոմերին որդիները Ասքանազ, Րիփաթ ու Թորգոմա էին։
Եւ որդիք Գամերայ` Ասքանազ եւ Րիբաթ եւ Թորգոմա:

10:3: Եւ որդիք Գամերայ՝ Ասքանա՛զ. եւ Րիփաթ, եւ Թորգոմա[75]։
[75] Ոմանք. Ասքանաս եւ Րիփաթ։
3 Գամերի որդիներն են Ասքանազը, Րիփաթը եւ Թորգոման:
3 Գոմերին որդիները Ասքանազ, Րիփաթ ու Թորգոմա էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Сыны Гомера: Аскеназ, Рифат и Фогарма.
10:3 καὶ και and; even υἱοὶ υιος son Γαμερ γαμερ and; even Ριφαθ ριφαθ and; even Θοργαμα θοργαμα Thorgama
10:3 וּ û וְ and בְנֵ֖י vᵊnˌê בֵּן son גֹּ֑מֶר gˈōmer גֹּמֶר Gomer אַשְׁכֲּנַ֥ז ʔaškᵃnˌaz אַשְׁכֲּנַז Ashkenaz וְ wᵊ וְ and רִיפַ֖ת rîfˌaṯ רִיפַת Riphath וְ wᵊ וְ and תֹגַרְמָֽה׃ ṯōḡarmˈā תֹּוגַרְמָה Togarmah
10:3. porro filii Gomer Aschenez et Rifath et ThogormaAnd the sons of Gomer: Ascenez and Riphath and Thogorma.
3. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
10:3. And then the sons of Gomer were Ashkenaz, and Riphath, and Togarmah.
10:3. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah:

3: Сыны Гомера: Аскеназ, Рифат и Фогарма.
10:3
καὶ και and; even
υἱοὶ υιος son
Γαμερ γαμερ and; even
Ριφαθ ριφαθ and; even
Θοργαμα θοργαμα Thorgama
10:3
וּ û וְ and
בְנֵ֖י vᵊnˌê בֵּן son
גֹּ֑מֶר gˈōmer גֹּמֶר Gomer
אַשְׁכֲּנַ֥ז ʔaškᵃnˌaz אַשְׁכֲּנַז Ashkenaz
וְ wᵊ וְ and
רִיפַ֖ת rîfˌaṯ רִיפַת Riphath
וְ wᵊ וְ and
תֹגַרְמָֽה׃ ṯōḡarmˈā תֹּוגַרְמָה Togarmah
10:3. porro filii Gomer Aschenez et Rifath et Thogorma
And the sons of Gomer: Ascenez and Riphath and Thogorma.
10:3. And then the sons of Gomer were Ashkenaz, and Riphath, and Togarmah.
10:3. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Сыны Гомера: Аскеназ…» Основываясь на том, что современные евреи называют Германию «Аскеназ», большинство иудейских толковников видят здесь именно указание на немцев. Но ввиду того, что библейская таблица имеет в виду почти исключительно азиатскую территорию, служившую общей колыбелью человечества, мы должны в это мнение внести серьезную поправку.

Определению этой национальности всего больше помогает пророк Иеремия (51:27), который, перечисляя народности, входившие в состав войска Кира, шедшего на завоевание Вавилона, рядом с народами Арарат и Менни называет и Аскеназ, чем дает понять, что эта народность точно так же жила в пределах Армении или Малой Азии. Не лишена остроумия и та догадка, что по имени этой народности получило свое название и Черное море, или у древних Понт Евксинский (ponton euxeinoV или axenoV). Вполне правдоподобно также и то, что эта народность, выйдя из территории своего первоначального пребывания, с течением времени остановилась в Западной Европе и здесь положила начало населению будущей Германии.

«Рифат…» В другом месте Библии, вероятно, по ошибке переписчиков, начальная буква этого имени заменена другой, благодаря чему получилось «Дифат» (1: Пар 1:6, только в некоторых рукописях). И. Флавий отождествляет их с пафлагонянами, обитавшими на северо-западе Малой Азии, а большинство последующих толкователей склонно помещать их в горах Рифейских, лежавших на севере Каспийского моря.

«Фогарма…» Это имя еще дважды встречается у пророка Иезекииля, в качестве поставщиков коней и мулов для тирских купцов (Иез 27:14; 38:6). По традиции, сохраненной Моисеем Хоренским, родоначальником жителей Армении был сын Форгомы, чем и решается вопрос об этой народности в смысле отождествления ее с армянами.
Adam Clarke: Commentary on the Bible - 1831
10:3: Ashkenaz - Probably gave his name to Sacagena, a very excellent province of Armenia. Pliny mentions a people called Ascanitici, who dwelt about the Tanais and the Palus Maeotis; and some suppose that from Ashkenaz the Euxine Sea derived its name, but others suppose that from him the Germans derived their origin.
Riphath - Or Diphath, the founder of the Paphlagonians, which were anciently called Riphataei.
Togarmah - The Sauromates, or inhabitants of Turcomania. See the reasons in Calmet.
Albert Barnes: Notes on the Bible - 1834
10:3
Gomer has three sons, who are the founders of as many nations.
(8) Ashkenaz is supposed to have lain south of the Euxine, and to be traceable in its original name ἄξενος axenos, and in the Ascanius and Ascania of Bithynia, perhaps in Scandinavia. Part of the nation may have migrated to Germany, which is called Ashkenaz by the Jews, and where the word Sachsen (Saxon) occurs. It perhaps contains the root of the name Asia.
(9) Riphath seems to have travelled north, and left his name in the Rhipaean mountains. Josephus, however, places him in Paphlagonia, where the name Tobata occurs (Diphath) Ch1 1:6.
(10) Togarmah is said to have been settled in Armenia. By a tradition in Moses Chorenensis, Haik, the ancestor of the Armenians, is the son of Thorgom, the son of Gomer. At all events, the Black Sea might convey colonies from Gomer to Asia Minor and Armenia.
John Gill
10:3 And the sons of Gomer,.... Who was the first of the sons of Japheth, three of whose sons are mentioned, and they are as follow:
Ashkenaz, and Riphath, and Togarmah; the first of these seated himself in the lesser Asia, in Pontus and Bithynia, where were some traces of his name in the river Ascanius, and in the Ascanian lake or bay; and also in the lesser Phrygia or Troas, where was a city called Ascania, and where were the Ascanian isles (x), and the Euxine Pontus, or Axeine (y), as it was first called, which is the sea that separates Asia and Europe, and is no other than a corruption of the sea of Ashkenaz. It seems to have been near Armenia, by its being mentioned along with Minni or Armenia, in Jer 51:27. Germany is by the Jews commonly called Ashkenaz; perhaps some of the posterity of Ashkenaz in Asia might pass into Europe, and Germany might be a colony of them; so Mr. Broughton (z) observes of the sons of Gomer, that they first took their seat in Asia, and then came north and west into Muscovy and Germany. The next son of Gomer was Riphath. Josephus (a) says, that the Riphathaeans which came from him are the Paphlagonians, a people of Asia Minor, near Pontus, so that he settled near his brother Ashkenaz; perhaps his posterity are the Arimphaei of Pliny (b), and the Riphaeans of Mela (c), who inhabited near the Riphaean mountains, which might have their name from this son of Gomer, who in 1Chron 1:6 is called Diphath, the letters and being very similar. His third son is called Togarmah, who had his seat in the north of Judea, see Ezek 38:6 his posterity are the Phrygians, according to Josephus (d); but some place them in Galatia and Cappadocia; and Strabo (e) makes mention of a people called Trocmi, on the borders of Pontus and Cappadocia; and Cicero (f) of the Trogmi or Trogini, who may have their name from hence; for the Greek interpreters always call him Torgama or Thorgana. The Jews make the Turks to be the posterity of Togarmah. Elias Levita says (g), there are some that say that Togarmah is the land of Turkey; and Benjamin of Tudela (h) calls a Turkish sultan king of the Togarmans, that is, the Turks; and among the ten families of Togarmah, which Josephus ben Gorion (i) speaks of, the Turks are one; and perhaps this notion may not be amiss, since the company of Togarmah is mentioned with Gog, or the Turk; see Gill on Ezek 38:6. The Armenians pretend to be the descendants of Togarmah, who, with them, is the son of Tiras, the son of Gomer, by his son Haik, from whom they and their country, from all antiquity, have bore the name of Haik (k).
(x) Strabo Geograph. l. 12. p. 387, 388. & l. 14. p. 468. Plin. Nat. Hist. l. 4. 12. & 5. 30, 31, 32. (y) Vid. Orphei Argonautic, ver. 84. (z) See his Works, p. 2, 58. (a) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (b) Nat. Hist. l. 6. c. 2. (c) De Situ Orbis, l. 1. c. 2. (d) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (e) Geograph. l. 4. p. 130. & l. 12. p. 390. (f) De Divinatione, l. 2. (g) In Tishbi, p. 259. (h) ltinerarium, p. 27, 54. (i) Hist. Heb. l. 1. c. 1. p. 3. (k) See the Universal History, vol. 1. p. 377.
10:410:4: Եւ որդիք Յաւանայ՝ Եղիսա եւ Թարսիս. Կիտացիք, եւ Ռոդացիք[76]։ [76] Ոմանք. Կիտիացիք եւ ռո՛՛։
4 Յաւանի որդիներն են Ելիսան ու Թարսիսը, կիտացիներն ու ռոդացիները:
4 Յաւանին որդիները Եղիսա, Թարսիս, Կիտացիներն ու Դոդացիներն* էին։
Եւ որդիք Յաւանայ` Ելիսա եւ Թարսիս, Կիտացիք եւ [147]Ռոդացիք:

10:4: Եւ որդիք Յաւանայ՝ Եղիսա եւ Թարսիս. Կիտացիք, եւ Ռոդացիք[76]։
[76] Ոմանք. Կիտիացիք եւ ռո՛՛։
4 Յաւանի որդիներն են Ելիսան ու Թարսիսը, կիտացիներն ու ռոդացիները:
4 Յաւանին որդիները Եղիսա, Թարսիս, Կիտացիներն ու Դոդացիներն* էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: Сыны Иавана: Елиса, Фарсис, Киттим и Доданим.
10:4 καὶ και and; even υἱοὶ υιος son Ιωυαν ιωυαν and; even Θαρσις θαρσις Rhodian
10:4 וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son יָוָ֖ן yāwˌān יָוָן [jawan, Greece] אֱלִישָׁ֣ה ʔᵉlîšˈā אֱלִישָׁה Elishah וְ wᵊ וְ and תַרְשִׁ֑ישׁ ṯaršˈîš תַּרְשִׁישׁ Tarshish כִּתִּ֖ים kittˌîm כִּתִּיִּים Kittim וְ wᵊ וְ and דֹדָנִֽים׃ ḏōḏānˈîm דֹּדָנִים Rodanim
10:4. filii autem Iavan Elisa et Tharsis Cetthim et DodanimAnd the sons of Javan: Elisa and Tharsis, Cetthim, and Dodanim.
4. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
10:4. And the sons of Javan were Elishah, and Tarshish, Kittim, and Rodanim.
10:4. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim:

4: Сыны Иавана: Елиса, Фарсис, Киттим и Доданим.
10:4
καὶ και and; even
υἱοὶ υιος son
Ιωυαν ιωυαν and; even
Θαρσις θαρσις Rhodian
10:4
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
יָוָ֖ן yāwˌān יָוָן [jawan, Greece]
אֱלִישָׁ֣ה ʔᵉlîšˈā אֱלִישָׁה Elishah
וְ wᵊ וְ and
תַרְשִׁ֑ישׁ ṯaršˈîš תַּרְשִׁישׁ Tarshish
כִּתִּ֖ים kittˌîm כִּתִּיִּים Kittim
וְ wᵊ וְ and
דֹדָנִֽים׃ ḏōḏānˈîm דֹּדָנִים Rodanim
10:4. filii autem Iavan Elisa et Tharsis Cetthim et Dodanim
And the sons of Javan: Elisa and Tharsis, Cetthim, and Dodanim.
10:4. And the sons of Javan were Elishah, and Tarshish, Kittim, and Rodanim.
10:4. And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Елиса…» Острова Елисы у пророка Иезекииля восхваляются за их багряницу и пурпур (27:7); поэтому считается почти бесспорным, что этим именем называлась одна из приморских народностей Греции: Элида, Эолия или вообще Еллада, по отзыву Горация, славившаяся своими пурпурными одеждами.

«Фарсис...» И. Флавий полагает, что здесь указан Тарс — город Киликии; но большинство экзегетов во главе с Евсевием более основательно думают, что здесь идет речь о какой-либо из отдаленных западных колоний, эмигрировавших из пределов малоазийской митрополии. Главнейшим основанием для последнего мнения служит то место из пророка Ионы, в котором говорится, что он сел на корабль, чтобы плыть из Иоппии (нынешняя Яффа) в отдаленный Фарсис И ученые географы указывают, что именем Фарсис или Тартессий называлась одна наиболее отдаленная из финикийских колоний, находившаяся в современной Испании и славившаяся богатством своих свинцовых и медных рудников. На обилие металлов в Фарсисе и на торговлю ими с Тиром указывает и Священное Писание (Иез 27:12; Пс 71:10).

«Киттим…» Из всех объяснений этого наименования наиболее удачным следует признать мнение Иосифа Флавия, отождествляющего библейский Киттим с древне-историческим Китионом, столицей острова Кипра. С ним согласны, по-видимому, и указания пророков Исаии и Даниила относительно Киттима, что это был народ приморский (Ис 23:1–12; Дан 11:30).

«Доданим…» По всей вероятности это — дарданийцы или трояне (давшие свое имя Дарданельскому проливу), одна из древнейших малоазийских ветвей греческой народности.
Adam Clarke: Commentary on the Bible - 1831
10:4: Elishah - As Javan peopled a considerable part of Greece, it is in that region that we must seek for the settlements of his descendants; Elishah probably was the first who settled at Elis, in Peloponnesus.
Tarshish - He first inhabited Cilicia, whose capital anciently was the city of Tarsus, where the Apostle Paul was born.
Kittim - We have already seen that this name was rather the name of a people than of an individual: some think by Kittim Cyprus is meant: others, the isle of Chios; and others, the Romans; and others, the Macedonians.
Dodanim - Or Rodanim, for the ד and ר may be easily mistaken for each other, because of their great similarity. Some suppose that this family settled at Dodona in Epirus; others at the isle of Rhodes; others, at the Rhone, in France, the ancient name of which was Rhodanus, from the Scripture Rodanim.
Albert Barnes: Notes on the Bible - 1834
10:4
Javan has four sons, who are the heads of nations.
(11) Elishah is noted by Ezekiel Eze 27:7 as a nation whose maritime country produced purple, which agrees with the coast of Laconia or the Corinthian Gulf. The name has been variously sought in Elis, Hellas, and Aeolis. The last is due to Josephus. It is possible that Elea or Velia, in the south of Italy, may contain some reference to the name.
(12) Tarshish is conjectured by Josephus to be the people of Cilicia; which, he affirms, was anciently called Tharsus, and the capital of which was Tarsus. But whether this be the primitive seat of Tarshish or not, it is almost certain that Spain retains the name, if not in Tarraco, at least in Tartessus.
(13) Kittim is discovered, by Josephus, in Cyprus, where we meet with the town of Citium Κίτιον Kition. He adds, however, that all the islands and the greater part of the seacoasts are called Χεδίμ Chedim by the Hebrews. We may therefore presume that the Kittim spread into northern Greece, where we have a Κίτιον Kition in Macedonia, and ultimately into Italy, which is designated as "the isles of Kittim" Num 24:24; Isa 23:1; Jer 2:10; Eze 27:6; Dan 11:30.
(14) Dodanim leaves a trace, perhaps, in Dodona, an ancient site of the Hellenes in Epirus, and perhaps in Dardania, a district of Illyricum.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: am 1666, bc 2338
Kittim: Num 24:24; Isa 23:1, Isa 23:12; Dan 11:30, Chittim
Dodanim: or, Rodanim
John Gill
10:4 And the sons of Javan,.... Another son of Japheth; four sons of Javan are mentioned, which gave names to countries, and are as follow:
Elishah, and Tarshish, Kittim, and Dodanim; the first of these, Elishah, gave name to the Elysaeans, now called Aeoles, as Josephus (l) says; hence the country Aeolia, and the Aeolic dialect, all from this name; and there are many traces of it in the several parts of Greece. Hellas, a large country in it, has its name from him; so the Targums of Jonathan and Jerusalem interpret Elishah by Allas. Elis in Peloponnesus, Eleusis in Attica, the river Elissus, or Ilissus, and the Elysian fields, are so called from him. Tarshish, second son of Javan, gave name to Tarsus, by which Cilicia was formerly called, as Josephus says (m), of which the city named Tarsus was the metropolis, the birth place of the Apostle Paul, Acts 22:3. Hence the Mediterranean sea is called Tarshish, because the Cicilians were masters of it; and Tartessus in Spain might be a colony from them, as Broughton observes; and so Eusebius says, from the Tarsinns are the Iberians, or Spaniards; and which Bochart (n) approves of, and confirms by various evidences; and Hillerus, (o) makes Tarshish to be the author of the Celtae, that is, of the Spanish, French, and German nations. The third son of Javan is Kittim, whom Josephus (p) places in the island of Cyprus, a city there being called Citium, from whence was Zeno the Citian: but rather the people that sprung from him are those whom Homer (q) calls Cetii; and are placed by Strabo (r) to the west of Cilicia, in the western parts of which are two provinces, mentioned by Ptolemy (s), the one called Cetis, the other Citis: likewise this Kittim seems to be the father both of the Macedonians and the Latines; for Alexander the great is said to come from Cittim, and Perseus king of Macedon is called king of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)and Macedonia is sometimes called Macetia, as it is in Gellius (t), which has something of the name of Cittim or Cetim in it; and also the Latines or Romans seem to spring from hence, who may be thought to be meant by Cittim in Num 24:24 Dan 11:30 and Eusebius says the Citians are a people from whom came the Sabines, who also are Romans; and in Latium was a city called Cetia, as says Halicarnassensis (u); and Bochart (w) has shown, that Latium and Cethem signify the same, and both have their names from words that signify to hide; "latium a latendo", and "celhem", from "to hide", see Jer 2:22 in which sense the word is frequently used in the Arabic language; and Cittim in the Jerusalem Targum is here called Italy. The last son of Javan mentioned is Dodanim; he is omitted by Josephus: his country is by the Targum of Jonathan called Dordania; and by the Jerusalem Targum Dodonia; and he and his posterity are placed by Mr. Mede in part of Peloponnessus and Epirus, in which was the city of Dodona, where were the famous temple and oracle of Jupiter Dodonaeus, under which name this man was worshipped. In 1Chron 1:7 he is called Rodanim, and in the Samaritan version here; and the word is by the Septuagint translated Rodians; which have led some to think of the island of Rhodes as the seat, and the inhabitants of it as the posterity of this man; but Bochart (x) is of opinion, that they settled in the country now called France, gave the name to the river Rhodanus, and called the adjacent country Rhodanusia, and where formerly was a city of that name, much about the same tract where now stands Marseilles; but this seems too remote for a son of Javan.
(l) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (m) Ib. (n) Phaleg. l. 3. c. 7. (o) Onomastic. Saer. p. 944. (p) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (q) Odyss. 11. ver. 520. (r) Geograph. l. 13. p. 423. (s) Ibid. l. 5. c. 8. (t) Attic. Noct. l. 9. c. 3. (u) Hist. l. 8. p. 376. (w) Phaleg. l. 3. c. 5. col. 159, 160. (x) Phaleg. l. 3. c. 6. col. 163, 164.
10:510:5: Եւ ՚ի սոցանէ՛ մեկնեցան կղզիք ազգաց յերկրի իւրեանց. իւրաքանչի՛ւր ըստ լեզուս յա՛զգս իւրեանց եւ ՚ի տոհմս իւրեանց։
5 Սրանցից է, որ բաժանուեցին եւ ծովեզերքում բնակութիւն հաստատեցին ժողովուրդները՝ իւրաքանչիւրն ըստ իր երկրում ունեցած լեզուների եւ տոհմերի:
5 Ազգերուն կղզիները իրենց երկիրներովը, ամէն մէկը իր լեզուին պէս, ազգերուն մէջ իրենց տոհմերովը ասոնցմէ բաժնուեցան։
Եւ ի սոցանէ մեկնեցան կղզիք ազգաց յերկրի իւրեանց. իւրաքանչիւր` ըստ լեզուս յազգս իւրեանց եւ ի տոհմս իւրեանց:

10:5: Եւ ՚ի սոցանէ՛ մեկնեցան կղզիք ազգաց յերկրի իւրեանց. իւրաքանչի՛ւր ըստ լեզուս յա՛զգս իւրեանց եւ ՚ի տոհմս իւրեանց։
5 Սրանցից է, որ բաժանուեցին եւ ծովեզերքում բնակութիւն հաստատեցին ժողովուրդները՝ իւրաքանչիւրն ըստ իր երկրում ունեցած լեզուների եւ տոհմերի:
5 Ազգերուն կղզիները իրենց երկիրներովը, ամէն մէկը իր լեզուին պէս, ազգերուն մէջ իրենց տոհմերովը ասոնցմէ բաժնուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: От сих населились острова народов в землях их, каждый по языку своему, по племенам своим, в народах своих.
10:5 ἐκ εκ from; out of τούτων ουτος this; he ἀφωρίσθησαν αφοριζω separate νῆσοι νησος island τῶν ο the ἐθνῶν εθνος nation; caste ἐν εν in τῇ ο the γῇ γη earth; land αὐτῶν αυτος he; him ἕκαστος εκαστος each κατὰ κατα down; by γλῶσσαν γλωσσα tongue ἐν εν in ταῖς ο the φυλαῖς φυλη tribe αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste αὐτῶν αυτος he; him
10:5 מֵ֠ mē מִן from אֵלֶּה ʔēllˌeh אֵלֶּה these נִפְרְד֞וּ nifrᵊḏˈû פרד divide אִיֵּ֤י ʔiyyˈê אִי coast, island הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people בְּ bᵊ בְּ in אַרְצֹתָ֔ם ʔarṣōṯˈām אֶרֶץ earth אִ֖ישׁ ʔˌîš אִישׁ man לִ li לְ to לְשֹׁנֹ֑ו lᵊšōnˈô לָשֹׁון tongue לְ lᵊ לְ to מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan בְּ bᵊ בְּ in גֹויֵהֶֽם׃ ḡôyēhˈem גֹּוי people
10:5. ab his divisae sunt insulae gentium in regionibus suis unusquisque secundum linguam et familias in nationibus suisBy these were divided the islands of the Gentiles in their lands, every one according to his tongue and their families in their nations.
5. Of these were the isles of the nations divided in their lands, every one after his tongue; after their families, in their nations.
10:5. The islands of the Gentiles were divided by these into their regions, each one according to his tongue, and their families in their nations.
10:5. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations:

5: От сих населились острова народов в землях их, каждый по языку своему, по племенам своим, в народах своих.
10:5
ἐκ εκ from; out of
τούτων ουτος this; he
ἀφωρίσθησαν αφοριζω separate
νῆσοι νησος island
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτῶν αυτος he; him
ἕκαστος εκαστος each
κατὰ κατα down; by
γλῶσσαν γλωσσα tongue
ἐν εν in
ταῖς ο the
φυλαῖς φυλη tribe
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
αὐτῶν αυτος he; him
10:5
מֵ֠ מִן from
אֵלֶּה ʔēllˌeh אֵלֶּה these
נִפְרְד֞וּ nifrᵊḏˈû פרד divide
אִיֵּ֤י ʔiyyˈê אִי coast, island
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
בְּ bᵊ בְּ in
אַרְצֹתָ֔ם ʔarṣōṯˈām אֶרֶץ earth
אִ֖ישׁ ʔˌîš אִישׁ man
לִ li לְ to
לְשֹׁנֹ֑ו lᵊšōnˈô לָשֹׁון tongue
לְ lᵊ לְ to
מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan
בְּ bᵊ בְּ in
גֹויֵהֶֽם׃ ḡôyēhˈem גֹּוי people
10:5. ab his divisae sunt insulae gentium in regionibus suis unusquisque secundum linguam et familias in nationibus suis
By these were divided the islands of the Gentiles in their lands, every one according to his tongue and their families in their nations.
10:5. The islands of the Gentiles were divided by these into their regions, each one according to his tongue, and their families in their nations.
10:5. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «острова народов…» Это общеупотребительное библейское обозначение языческих племен, обитавших за пределами Палестины, в областях Средиземного, Черного, Каспийского и Аральского морей (Пс 71:10; Ис 41:5; 42:4, 10; 49:1; 51:5; 60:9; Иер 2:10; 25:22: и др.).

Происхождение такого названия легко объясняется наивным взглядом древних евреев, которые, не имея никакого представления о других материках и размерах известных им морей, склонны были до чрезмерности увеличивать последние и сокращать первые, рисуя их какими-то небольшими островами посреди сплошной водной стихии. Поэтому-то, вероятно, рассматриваемое ими название чаще всего и прилагалось к прибрежным жителям самого большого из этих морей — Средиземного, т. е. к обитателям современной южной Европы.

Говоря, что от сих, т. е. вышеприведенных народов, населились эти более отдаленные приморские пункты Малой Азии и Европы, бытописатель этим самым молчаливо предполагает, во-первых, то, что изначальное население указанных им народностей было отлично от этих островов и что, во-вторых, с течением времени оно эмигрировало отсюда на эти острова, т. е., говоря языком науки, Библия кратко отмечает здесь факт великого доисторического переселения первобытных арийцев с гор Армении и вершин Гималаев сначала в пределы Малой Азии, а затем и южной Европы. Характерна при этом и та мелкая деталь Библии, которая говорит, что от сих «выделились» обитатели островов, т. е. не все коренное население известной народности покидало свою отечественную землю и переселялось на острова, а лишь известная, выделившаяся из него часть.

«в землях их, каждый по языку своему, по племенам своим, в народах своих…» Вот лучшее доказательство широты и полноты просвещенного взгляда библейского автора на дело правильной классификации народов; последняя ведется им с четырех основных точек зрения: с географической (в землях их), диалектической или лингвистической (по языку своему), с расовой (по племенам своим) и национальной (в народах своих).

Потомки Хама.
Adam Clarke: Commentary on the Bible - 1831
10:5: Isles of the Gentiles - Europe, of which this is allowed to be a general epithet. Calmet supposes that it comprehends all those countries to which the Hebrews were obliged to go by sea, such as Spain, Gaul, Italy, Greece, and Asia Minor.
Every one after his tongue - This refers to the time posterior to the confusion of tongues and dispersion from Babel.
Albert Barnes: Notes on the Bible - 1834
10:5
Thus, we have discovered the ancient seats of Japheth, Iapetos - , around the Caspian, the Euxine, the Aegean, and the north of the Mediterranean. From these coastlands they seem to have spread over Europe, northern, western, and southern Asia, and, both by Behring's Straits and the Atlantic, they at length poured into America. So true is it that Japheth was enlarged, and that by them were "the isles of the nations divided."
In their nations. - We here note the characteristics of a nation. First. It is descended from one head. Others may be occasionally grafted on the original stock by intermarriage. But there is a vital union subsisting between all the members and the head, in consequence of which the name of the head is applied to the whole body of the nation. In the case of Kittim and Dodanim we seem to have the national name thrown back upon the patriarchs, who may have themselves been called Keth and Dodan. Similar instances occur in the subsequent parts of the genealogy. Second. A nation has a country or "land" which it calls its own. In the necessary migrations of ancient tribes, the new territories appropriated by the tribe, or any part of it, were naturally called by the old name, or some name belonging to the old country. This is well illustrated by the name of Gomer, which seems to reappear in the Cimmerii, the Cimbri, the Cymri, the Cambri, and the Cumbri. Third. A nation has its own "tongue." This constitutes at once its unity in itself and its separation from others. Many of the nations in the table may have spoken cognate tongues, or even originally the same tongue. Thus, the Kenaanite, Phoenician, and Punic nations had the same stock of languages with the Shemites. But it is a uniform law, that one nation has only one speech within itself. Fourth. A nation is composed of many "families," clans, or tribes. These branch off from the nation in the same manner as it did from the parent stock of the race.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: am 1757, bc 2247
isles: Gen 10:25; Psa 72:10; Isa 24:15, Isa 40:15, Isa 41:5, Isa 42:4, Isa 42:10, Isa 49:1, Isa 51:5, Isa 59:18; Isa 60:9; Jer 2:10, Jer 25:22; Zep 2:11
after his: Gen 10:20, Gen 11:1-9
Geneva 1599
10:5 By these were the (c) isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.
(c) So do the Jews call all countries which are separated from them by sea, as Greece, Italy etc, which were given to the children of Japheth, of whom came the Gentiles.
John Gill
10:5 By these were the isles of the Gentiles divided in their lands,.... That is, by those sons of Japheth before mentioned; and by "isles" are meant, not countries surrounded with water, for the isles in this sense would not have been sufficient for the posterity of Japheth; nor can it be thought they would leave the continent, where there was room enough for them, and go into islands; and besides must have found it difficult to get there, when shipping and navigation were little known: but it is usual with the Hebrews, of whom Moses, the writer of this history, was, to call all places beyond the Mediterranean sea, or whatsoever they went to by sea, or that were upon the sea coasts, islands, as Greece, Italy, &c. Moreover, the word sometimes signifies countries, as it does in Job 22:30 and so should be rendered here, as it is by some (y), "the countries of the Gentiles"; so called, because in the times of Moses, and at the writing of this history, those countries were inhabited by Heathens and idolaters, strangers to the true religion: and this division was not made at random, and at the pleasure of a rude company of men, but in an orderly regular manner, with the consent, and by the advice and direction of the principal men of those times; and especially it was directed by the wise providence of the most High, who divided to the nations their inheritance, and set the bounds of the people, Deut 32:8.
everyone after his tongue, after their families, in their nations; this shows, that what is said concerning the division of countries to the sons of Japheth is by way of anticipation; and that, though thus related, was not done till after the confusion of languages, since the partition was made according to the different languages of men; those that were of the same language went and dwelt together, the several nations of them, and the several families in those nations; by which it appears that this was done by consultation, with great care and wisdom, ranging the people according to their tongues; of which nations were formed, and with them were taken the several families they consisted of.
(y) "regiones gentium", Junius & Tremellius, Piscator, Patrick.
John Wesley
10:5 The posterity of Japheth were allotted to the isles of the Gentiles, which were solemnly, by lot, after a survey, divided among them, and probably this island of ours among the rest. All places beyond the sea, from Judea, are called isles, Jer 25:22, and this directs us to understand that promise, Is 42:4, the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.
Robert Jamieson, A. R. Fausset and David Brown
10:5 the isles of the Gentiles--a phrase by which the Hebrews described all countries which were accessible by sea (Is 11:11; Is 20:6; Jer 25:22). Such in relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxine. Accordingly, it was in these quarters the early descendants of Japheth had their settlements.
10:610:6: Եւ որդիք Քամայ՝ Քո՛ւշ, եւ Մեստրեմ, Փո՛ւդ, եւ Քանան։
6 Քամի որդիներն են Քուշն ու Մեստրեմը, Փուդն ու Քանանը:
6 Քամին որդիները Քուշ, Մեստրեմ, Փութ ու Քանան էին։
Եւ որդիք Քամայ` Քուշ եւ Մեստրեմ, Փուդ եւ Քանան:

10:6: Եւ որդիք Քամայ՝ Քո՛ւշ, եւ Մեստրեմ, Փո՛ւդ, եւ Քանան։
6 Քամի որդիներն են Քուշն ու Մեստրեմը, Փուդն ու Քանանը:
6 Քամին որդիները Քուշ, Մեստրեմ, Փութ ու Քանան էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Сыны Хама: Хуш, Мицраим, Фут и Ханаан.
10:6 υἱοὶ υιος son δὲ δε though; while Χαμ χαμ and; even Μεσραιμ μεσραιμ and; even Χανααν χανααν Chanaan; Khanaan
10:6 וּ û וְ and בְנֵ֖י vᵊnˌê בֵּן son חָ֑ם ḥˈām חָם Ham כּ֥וּשׁ kˌûš כּוּשׁ Cush וּ û וְ and מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and פ֥וּט fˌûṭ פּוּט Put וּ û וְ and כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
10:6. filii autem Ham Chus et Mesraim et Fut et ChanaanAnd the sons of Cham: Chus, and Mesram, and Phuth, and Chanaan.
6. And the sons of Ham; Cush, and Mizraim, and Put, and Canaan.
10:6. And the Sons of Ham were Cush, and Mizraim, and Put, and Canaan.
10:6. And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.
And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan:

6: Сыны Хама: Хуш, Мицраим, Фут и Ханаан.
10:6
υἱοὶ υιος son
δὲ δε though; while
Χαμ χαμ and; even
Μεσραιμ μεσραιμ and; even
Χανααν χανααν Chanaan; Khanaan
10:6
וּ û וְ and
בְנֵ֖י vᵊnˌê בֵּן son
חָ֑ם ḥˈām חָם Ham
כּ֥וּשׁ kˌûš כּוּשׁ Cush
וּ û וְ and
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
פ֥וּט fˌûṭ פּוּט Put
וּ û וְ and
כְנָֽעַן׃ ḵᵊnˈāʕan כְּנַעַן Canaan
10:6. filii autem Ham Chus et Mesraim et Fut et Chanaan
And the sons of Cham: Chus, and Mesram, and Phuth, and Chanaan.
10:6. And the Sons of Ham were Cush, and Mizraim, and Put, and Canaan.
10:6. And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Сыны Хама…» Хам называется здесь в качестве родоначальника четырех основных рас, происшедших от его сыновей и населявших области южной Азии и верховьев Нила.

«Хуш…» Древнееврейское название страны «Куш, или Хуш» в переводе LXX обыкновенно замещено позднейшим именем «Ефиопия»; но в ассирийских клинообразных памятниках она, согласно с еврейской Библией, называется страной «Кус», чему родственно и египетское наименование ее словом «Кес». Из сопоставления библейских параллелей открывается, что существовали две страны с этим именем: одна между Вавилоном и Аравийским полуостровом (1: Пар 1:8–10; Пс 86:4), другая — на северо-восточном берегу Африки, приблизительно на месте современной Нубии, по направлению к Абиссинии (Ис 18:1–2; 20:3–5; Иез 30:4; Наум 3:9).

Лучшее объяснение всего этого дают памятники ассирийской и египетской древности. По свидетельству первых, кушиты или кадим были теми первобытными протохалдеями, которые составляли основное зерно так называемой сумерийско-аккадийской народности, положившей начало наидревнейшей халдейско-вавилонской цивилизации и культуре. Со временем эти кушиты, принужденные уступить свою территорию здесь семитам, сначала перекочевали в аравийские степи, а отсюда, при фараоне 12-м, Узерпизене I, были переселены в Египет (около 2000: до Р. Хр.) и водворены на жительство в Нубии.

«Мицраим…» В Библии это слово имеет очень определенный смысл — указывает именно на Египет. Оно представляет собой форму двойственного числа от единственного Мацор, основываясь на том, что это последнее употреблено в Библии для обозначения лишь одного нижнего Египта (4: Цар 19:24; Ис 19:6). Эберс и другие ученые полагают, что двойственное число дает лишь идею о двух Египтах: верхнем и нижнем. Другие, впрочем, происхождение его объясняют двойным рядом пограничных валов, которыми Египет отделен от Аравийского полуострова, по имени которого азиатские семиты называли и всю страну, начинавшуюся за этими валами. Сами египтяне называли свою страну землей Хеми или Кеми, именем, довольно близко напоминающим библейского Хама; впрочем, в недавнее время на одном из древнеегипетских иероглифов хеттейской эпохи (из эпохи гиксов) открыто и аналогичное библейскому наименованию Египта, в форме «Мацрима».

«Фут…» У пророков племя Фута перечисляется в ряду африканских народов (Иер 46:9; Иез 30:5; Наум 3:9). Согласно с И. Флавием и древнейшими контекстами, следует думать, что это то же самое, что древнеегипетское «Фет», т. е. Ливия, лежавшая на северо-западе Африки, по соседству с Нубией.

«Ханаан…» Младший из сыновей Хама, потомство которого осталось в пределах Азии и заняло Палестину до времени завоевания ее евреями при Иисусе Навине. Подробнее о территории Ханаана смотри ниже, стихи 15–19.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. 7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. 8 And Cush begat Nimrod: he began to be a mighty one in the earth. 9 He was a mighty hunter before the LORD: wherefore it is said; Even as Nimrod the mighty hunter before the LORD. 10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 11 Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, 12 And Resen between Nineveh and Calah: the same is a great city. 13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, 14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.
That which is observable and improvable in these verses is the account here given of Nimrod, v. 8-10. He is here represented as a great man in his day: He began to be a mighty one in the earth, that is, whereas those that went before him were content to stand upon the same level with their neighbours, and though every man bore rule in his own house yet no man pretended any further, Nimrod's aspiring mind could not rest here; he was resolved to tower above his neighbours, not only to be eminent among them, but to lord it over them. The same spirit that actuated the giants before the flood (who became mighty men, and men of renown, ch. vi. 4), now revived in him, so soon was that tremendous judgment which the pride and tyranny of those mighty men brought upon the world forgotten. Note, There are some in whom ambition and affectation of dominion seem to be bred in the bone; such there have been and will be, notwithstanding the wrath of God often revealed from heaven against them. Nothing on this side hell will humble and break the proud spirits of some men, in this like Lucifer, Isa. xiv. 14, 15. Now,
I. Nimrod was a great hunter; with this he began, and for this became famous to a proverb. Every great hunter is, in remembrance of him, called a Nimrod. 1. Some think he did good with his hunting, served his country by ridding it of the wild beasts which infested it, and so insinuated himself into the affections of his neighbours, and got to be their prince. Those that exercise authority either are, or at least would be called, benefactors, Luke xxii. 25. 2. Others think that under pretence of hunting he gathered men under his command, in pursuit of another game he had to play, which was to make himself master of the country and to bring them into subjection. He was a mighty hunter, that is, he was a violent invader of his neighbours' rights and properties, and a persecutor of innocent men, carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince, but before the Lord (that is, in God's account) he was but a mighty hunter. Note, Great conquerors are but great hunters. Alexander and Cesar would not make such a figure in scripture-history as they do in common history; the former is represented in prophecy but as a he-goat pushing, Dan. viii. 5. Nimrod was a mighty hunter against the Lord, so the LXX; that is, (1.) He set up idolatry, as Jeroboam did, for the confirming of his usurped dominion. That he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. Babel was the mother of harlots. Or, (2.) He carried on his oppression and violence in defiance of God himself, daring Heaven with his impieties, as if he and his huntsmen could out-brave the Almighty, and were a match for the Lord of hosts and all his armies. As if it were a small thing to weary men, he thinks to weary my God also, Isa. vii. 13.
II. Nimrod was a great ruler: The beginning of his kingdom was Babel, v. 10. Some way or other, by arts or arms, he got into power, either being chosen to it or forcing his way to it; and so laid the foundations of a monarchy, which was afterwards a head of gold, and the terror of the mighty, and bade fair to be universal. It does not appear that he had any right to rule by birth; but either his fitness for government recommended him, as some think, to an election, or by power and policy he advanced gradually, and perhaps insensibly, into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. If Nimrod and his neighbours began, other nations soon learned to incorporate under one head for their common safety and welfare, which, however it began, proved so great a blessing to the world that things were reckoned to go ill indeed when there was no king in Israel.
III. Nimrod was a great builder. Probably he was architect in the building of Babel, and there he began his kingdom; but, when his project to rule all the sons of Noah was baffled by the confusion of tongues, out of that land he went forth into Assyria (so the margin reads it, v. 11) and built Nineveh, &c., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition. 1. It is boundless. Much would have more, and still cries, Give, give. 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more. 3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride. 4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.
Adam Clarke: Commentary on the Bible - 1831
10:6: Cush - Who peopled the Arabic nome near the Red Sea in Lower Egypt. Some think the Ethiopians descended from him.
Mizraim - This family certainly peopled Egypt; and both in the East and in the West, Egypt is called Mezr and Mezraim.
Phut - Who first peopled an Egyptian nome or district, bordering on Libya.
Canaan - He who first peopled the land so called, known also by the name of the Promised Land.
Albert Barnes: Notes on the Bible - 1834
10:6: - XXXII. Ham
6. מצרים mı̂ tsrayı̂ m, "Mitsraim." מצר mē tser, "straitness, limit, pressure." מצור mā tsô r, "distress, siege, mound, bulwark; Egypt." מצרים mı̂ tsrayı̂ m, "perhaps double Egypt, lower and upper." פוּט pû ṭ, "Put, troubled."
7. סבא sebā', "Seba, drinking (man, Ethiopian)." סבתה sabtâ h, "Sabtah." רעמה ra‛ mâ h, "Ra'mah, shaking, trembling." סבתכא sabtekā', "Sabtekha." שׁבא shē bā', "Sheba, captive?" דדן dedā n, "Dedan, going slowly?"
8. נמרד nı̂ mrod, "Nimrod, strong, rebel."
10. בבל bā bel, "Babel; related: pour, mingle, confound." ארך 'erek, "Erek, length." אכד 'akad, "Akkad, fortress." כלנה kalneh, "Kalneh." שׁנער shı̂ n‛ ā r, "Shin'ar."
11. נינוה nı̂ ynevē h, "Nineveh, dwelling?" עיר רחבח rechobot 'ı̂ yr, "Rechoboth 'ir, streets of a city." כלח kelach, "Kelach, completion, end, age."
12. רסן resen, "Resen, bridle, bit."
13. לוּדים lû dı̂ ym, "Ludim, born?" ענמים ‛ ǎ nā mı̂ ym, "'Anamim, possession, sheep. להבים lı̂ hā bı̂ ym, "Lehabim, fiery, flaming?" נפתהים naptuchı̂ ym, "Naphtuchim, opening."
14. פתרסים patrusı̂ ym, "Pathrusim." כסלחים kasluchı̂ ym, "Kasluchim." פלשׁתים pelı̂ shtı̂ ym, "Pelishtim", Αλλόφυλοι Allophuloi, "related: break, scatter; Aethiopic "migrate." כפתרים kaptorı̂ ym, "Kaphtorim; related: crown, capital."
15. צידון tsı̂ ydon, "Tsidon, hunting." צת chē t, "Cheth, breaking, affrighting."
16. יבוּסי yebû sı̂ y, "Jebusi; related: tread." אמרי 'emorı̂ y, "Emori; related: Say, be high." גגשׁי gı̂ rgā shı̂ y, "Girgashi; related: clay, clod."
17. צוּי chı̂ vı̂ y, "Chivvi; related: live." ערקי ‛ arqı̂ y, "'Arqi; related: gnaw, sting." סיני sı̂ ynı̂ y, "Sini; related: mud, clay."
18. ארודי 'arvā dı̂ y, "Arvadi; related: roam, ramble." צמרי; tsemā rı̂ y, "Tsemari; noun: wool; verb: cover." חמתי chā mā tı̂ y, "Chamathi; noun: fastness; verb: guard."
19. גרר gerā r, "Gerar; related: draw, saw, abide." עזה 'azâ h, 'Azzah, strong." סדם sedom, "Sodom; related: shut, stop." עמרה 'amorâ h, "'Amorah; noun: sheaf; verb: bind." אדמה 'admâ h, "Admah; adjective: red; noun: soil." צבים tseboyı̂ m, "Tseboim, gazelles; verb: go forth, shine." לשׁע lesha‛, "Lesha; verb: pierce, cleave."

10:6
And the sons of Ham. - Ham the youngest of the three brothers Gen 9:24, is placed here because he agrees with Japheth in becoming estranged from the true God, and because the last place as the more important is reserved for Shem. As the name of Japheth is preserved in the Ιαπετος Iapetos of the Greeks, so Chain is supposed to appear in Chemi of the Coptic, χημία cheemia of Plutarch, Chine of the Rosetta Stone, an old name of Egypt. This country is also called the land of Ham in Scripture Psa 78:51; Psa 105:23, Psa 105:27; Psa 106:22. But this term was of more comprehensive import, as we find some ancient inhabitants of a region in the south of Judah, said to have come from Ham Ch1 4:40. Thirty primitive nations sprang from Ham. Of these, only four were immediate descendants.
(15) Kush has left traces of his name perhaps in the Caucasus, the Caspian, and the Cossaei of Khusistan. There is an allusion in Amos (Amo 9:7) to his migration to the land south of Egypt which bears his name. This name is preserved in Gheez, the name of the ancient language of the people, and some say even in Habesh. It is possible, that some of the Kushites went toward India. To Ethiopia, however, the name generally refers in Scripture. The Ethiopians were called by Homer (Odyssey I. 23), ἔσχατοι ἀνδρῶν eschatoi andrō n, "remotest of men."
(16) Mizraim is the ordinary name for Egypt in the Hebrew scriptures. The singular form, Mazor, is found in later books Kg2 19:24; Isa 19:6; Isa 37:25.
(17) Put has with one consent been placed beyond Egypt, in the north of the continent of Africa. He is mentioned along with Lubim as the helper of Nineveh (Nab. Isa 3:9), and with Kush, as forming part of the army of Neko Jer 46:9. His descendants penetrated far westward. A river bearing the name of Phutes has been mentioned in Mauretania, and an inland country is designated by the name of Futa. The name may be preserved also in Buto, the capital of lower Egypt, on the Sebennytic mouth of the Nile.
(18) Kenaan settled in the country called after his name. There are some grounds for believing that this land was pRev_iously inhabited by Shemites, as the land was Shemitic. If so, the Kenaanites came in as intruders, and followed the language of their predecessors. But of this hereafter.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: am 1676, bc 2228
And the: Gen 9:22; Ch1 1:8-16, Ch1 4:40; Psa 78:51, Psa 105:23, Psa 105:27, Psa 106:22
Ham: Ham signifies burnt or black; and this name was peculiarly significant of the regions allotted to his family. To the Cushites, or descendants of Cush, were allotted the hot southern regions of Asia, along the shores of the Persian Gulf, Susiana or Chusistan, etc.; to the sons of Canaan, Palestine and Syria; to the sons of Mizraim, Egypt and Libya, in Africa.
Cush: Isa 11:11
Phut: Jer 46:9 *marg. Eze 27:10
Carl Friedrich Keil and Franz Delitzsch
10:6
Descendants of Ham. - Cush: the Ethiopians of the ancients, who not only dwelt in Africa, but were scattered over the whole of Southern Asia, and originally, in all probability, settled in Arabia, where the tribes that still remained, mingled with Shemites, and adopted a Shemitic language. Mizraim is Egypt: the dual form was probably transferred from the land to the people, referring, however, not to the double strip, i.e., the two strips of land into which the country is divided by the Nile, but to the two Egypts, Upper and Lower, two portions of the country which differ considerably in their climate and general condition. The name is obscure, and not traceable to any Semitic derivation; for the term מצור in Is 19:6, etc., is not to be regarded as an etymological interpretation, but as a significant play upon the word. The old Egyptian name is Kemi (Copt. Chmi, Kme), which, Plutarch says, is derived from the dark ash-grey colour of the soil covered by the slime of the Nile, but which it is much more correct to trace to Ham, and to regard as indicative of the Hamitic descent of its first inhabitants. Put denotes the Libyans in the wider sense of the term (old Egypt. Phet; Copt. Phaiat), who were spread over Northern Africa as far as Mauritania, where even in the time of Jerome a river with the neighbouring district still bore the name of Phut; cf. Bochart, Phal. iv. 33. On Canaan, see Gen 9:25.
Gen 10:7
Descendants of Cush. Seba: the inhabitants of Mero; according to Knobel, the northern Ethiopians, the ancient Blemmyer, and modern Bisharin. Havilah: the Αὐαλῖται or Ἀβαλῖται of the ancients, the Macrobian Ethiopians in modern Habesh. Sabtah: the Ethiopians inhabiting Hadhramaut, whose chief city was called Sabatha or Sabota. Raamah: Ῥεγμά, the inhabitants of a city and bay of that name in south-eastern Arabia (Oman). Sabtecah: the Ethiopians of Caramania, dwelling to the east of the Persian Gulf, where the ancients mention a seaport town and a river Σαμυδάκη. The descendants of Raamah, Sheba and Dedan, are to be sought in the neighbourhood of the Persian Gulf, "from which the Sabaean and Dedanitic Cushites spread to the north-west, where they formed mixed tribes with descendants of Joktan and Abraham." See notes on Gen 10:28 and Gen 25:3.
Gen 10:8-9
Besides the tribes already named, there sprang from Cush Nimrod, the founder of the first imperial kingdom, the origin of which is introduced as a memorable event into the genealogy of the tribes, just as on other occasions memorable events are interwoven with the genealogical tables (cf. 1Chron 2:7, 1Chron 2:23; 1Chron 4:22-23, 1Chron 4:39-41).
(Note: These analogies overthrow the assertion that the verses before us have been interpolated by the Jehovist into the Elohistic document; since the use of the name Jehovah is no proof of difference of authorship, nor the use of ילד for הוליד, as the former also occurs in Gen 10:13, Gen 10:15, Gen 10:24, and Gen 10:26.)
Nimrod "began to be a mighty one in the earth." גּבּר is used here, as in Gen 6:4, to denote a man who makes himself renowned for bold and daring deeds. Nimrod was mighty in hunting, and that in opposition to Jehovah (ἐναντίον κυρίον, lxx); not before Jehovah in the sense of, according to the purpose and will of Jehovah, still less, like לאלהים in Jon 3:3, or τῷ Θεῷ in Acts 7:20, in a simply superlative sense. The last explanation is not allowed by the usage of the language, the second is irreconcilable with the context. The name itself, Nimrod from מרד, "we will revolt," points to some violent resistance to God. It is so characteristic that it can only have been given by his contemporaries, and thus have become a proper name.
(Note: This was seen even by Perizonius (Origg. Babyl. p. 183), who says, "Crediderim hominem hunc utpote venatorem ferocem et sodalium comitatu succinctum semper in ore habuisse et ingeminasse, ad reliquos in rebellionem excitandos, illud nimrod, nimrod, h.e. rebellemus, rebellemus, atque inde postea ab aliis, etiam ab ipso Mose, hoc vocabalo tanquam proprio nomine designatium," and who supports his opinion by other similar instances in history.)
In addition to this, Nimrod as a mighty hunter founded a powerful kingdom; and the founding of this kingdom is shown by the verb ותּהי with ו consec. to have been the consequence or result of his strength in hunting, so that the hunting was most intimately connected with the establishment of the kingdom. Hence, if the expression "a mighty hunter" relates primarily to hunting in the literal sense, we must add to the literal meaning the figurative signification of a "hunter of men" ("trapper of men by stratagem and force," Herder); Nimrod the hunter became a tyrant, a powerful hunter of men. This course of life gave occasion to the proverb, "like Nimrod, a mighty hunter against the Lord," which immortalized not his skill in hunting beasts, but the success of his hunting of men in the establishment of an imperial kingdom by tyranny and power. But if this be the meaning of the proverb, יהוה לפני "in the face of Jehovah" can only mean in defiance of Jehovah, as Josephus and the Targums understand it. And the proverb must have arisen when other daring and rebellious men followed in Nimrod's footsteps, and must have originated with those who saw in such conduct an act of rebellion against the God of salvation, in other words, with the possessors of the divine promises of grace.
(Note: This view of Nimrod and his deeds is favoured by the Eastern legend, which not only makes him the builder of the tower of Babel, which was to reach to heaven, but has also placed him among the constellations of heaven as a heaven-storming giant, who was chained by God in consequence. Vid., Herzog's Real-Encycl. Art. Nimrod.)
Gen 10:10
"And the beginning of his kingdom was Babel," the well-known city of Babylon on the Euphrates, which from the time of Nimrod downwards has been the symbol of the power of the world in its hostility to God; - "and Erech" (Ὀρέχ, lxx), one of the seats of the Cutheans (Samaritans), Ezra 4:9, no doubt Orcho, situated, according to Rawlinson, on the site of the present ruins of Warka, thirty hours' journey to the south-east of Babel; - and Accad (Ἀρχάδ, lxx), a place not yet determined, though, judging from its situation between Erech and Calneh, it was not far from either, and Pressel is probably right in identifying it with the ruins of Niffer, to the south of Hillah; - "and Calneh:" this is found by early writers on the cite of Ctesiphon, now a great heap of ruins, twenty hours north-east of Babel. These four cities were in the land of Shinar, i.e., of the province of Babylon, on the Lower Euphrates and Tigris.
Gen 10:11-12
From Shinar Nimrod went to Assyria אשּׁוּר is the accusative of direction), the country on the east of the Tigris, and there built four cities, or probably a large imperial city composed of the four cities, or probably a large imperial city composed of the four cities named. As three of these cities - Rehoboth-Ir, i.e., city markets (not "street-city," as Bunsen interprets it), Chelach, and Resen - are not met with again, whereas Nineveh was renowned in antiquity for its remarkable size (vid., Jon 3:3), the words "this is the great city" must apply not to Resen, but to Nineveh. This is grammatically admissible, if we regard the last three names as subordinate to the first, taking as the sign of subordination (Ewald, 339a), and render the passage thus: "he built Nineveh, with Rehoboth-Ir, Cheloch, and Resen between Nineveh and Chelach, this is the great city." From this it follows that the four places formed a large composite city, a large range of towns, to which the name of the (well-known) great city of Nineveh was applied, in distinction from Nineveh in the more restricted sense, with which Nimrod probably connected the other three places so as to form one great capital, possibly also the chief fortress of his kingdom on the Tigris. These four cities most likely correspond to the ruins on the east of the Tigris, which Layard has so fully explored, viz., Nebbi Ynus and Kouyunjik opposite to Mosul, Khorsabad five hours to the north, and Nimrud eight hours to the south of Mosul.
(Note: This supposition of Rawlinson, Grote, M. v. Niebuhr, Knobel, Delitzsch and others, has recently been adopted by Ewald also.)
Gen 10:13-14
From Mizraim descended Ludim: not the Semitic Ludim (Gen 10:22), but, according to Movers, the old tribe of the Lewtah dwelling on the Syrtea, according to others, the Moorish tribes collectively. Whether the name is connected with the Laud flumen (Plin. v. 1) is uncertain; in any case Knobel is wrong in thinking of Ludian Shemites, whether Hyksos, who forced their way to Egypt, or Egyptianized Arabians. Anamim: inhabitants of the Delta, according to Knobel. He associates the Enemetiei'm of the lxx with Sanemhit, or Northern Egypt: "tsanemhit, i.e., pars, regio septentrionis." Lehabim (= Lubim, Nahum 3:9) are, according to Josephus, the Δἰβνες or Δύβιες, not the great Libyan tribe (Phut, v. 6), which Nahum distinguishes from them, but the Libyaegyptii of the ancients. Naphtuchim: in Knobel's opinion, the Middle Egyptians, as the nation of Pthah, the god of Memphis: but Bochart is more probably correct in associating the name with Νέφθυς in Plut. de Is., the northern coast line of Egypt. Pathrusim: inhabitants of Pathros, Παθούρης, Egypt. Petrs, land of the south; i.e., Upper Egypt, the Thebais of the ancients. Casluchim: according to general admission the Colchians, who descended from the Egyptians (Herod. ii. 104), though the connection of the name with Cassiotis is uncertain. "From thence (i.e., from Casluchim, which is the name of both people and country) proceeded the Philistines." Philistim, lxx Φυλιστιείμ or Ἀλλόφλοι, lit., emigrants or immigrants from the Ethiopic fallâsa. This is not at variance with Amos 9:7 and Jer 47:4, according to which the Philistines came from Caphtor, so that there is no necessity to transpose the relative clause after Philistim. The two statements may be reconciled on the simple supposition that the Philistian nation was primarily a Casluchian colony, which settled on the south-eastern coast line of the Mediterranean between Gaza (Gen 10:19) and Pelusium, but was afterwards strengthened by immigrants from Caphtor, and extended its territory by pressing out the Avim (Deut 2:23, cf. Josh 13:3). Caphtorim: according to the old Jewish explanation, the Cappadocians; but according to Lakemacher's opinion, which has been revived by Ewald, etc., the Cretans. This is not decisively proved, however, either by the name Cherethites, given to the Philistines in 1Kings 30:14; Zeph 2:5, and Ezek 25:16, or by the expression "isle of Caphtor" in Jer 47:4.
Gen 10:15-20
From Canaan descended "Zidon his first-born, and Heth." Although Zidon occurs in Gen 10:19 and throughout the Old Testament as the name of the oldest capital of the Phoenicians, here it must be regarded as the name of a person, not only because of the apposition "his first-born," and the verb ילד, "begat," but also because the name of a city does not harmonize with the names of the other descendants of Canaan, the analogy of which would lead us to expect the nomen gentile "Sidonian" (Judg 3:3, etc.); and lastly, because the word Zidon, from צוּד to hunt, to catch, is not directly applicable to a sea-port and commercial town, and there are serious objections upon philological grounds to Justin's derivation, "quam a piscium ubertate Sidona appellaverunt, nam piscem Phoenices Sidon vocant" (var. hist. 18, 3). Heth is also the name of a person, from which the term Hittite (Gen 25:9; Num 13:29), equivalent to "sons of Heth" (Gen 23:5), is derived. "The Jebusite:" inhabitants of Jebus, afterwards called Jerusalem. "The Amorite:" not the inhabitants of the mountain or heights, for the derivation from אמיר, "summit," is not established, but a branch of the Canaanites, descended from Emor (Amor), which was spread far and wide over the mountains of Judah and beyond the Jordan in the time of Moses, so that in Gen 15:16; Gen 48:22, all the Canaanites are comprehended by the name. "The Girgashites," Γεργεσαῖος (lxx), are also mentioned in Gen 15:21; Deut 7:1, and Josh 24:11; but their dwelling-place is unknown, as the reading Γεργεσηνοί in Mt 8:28 is critically suspicious. "The Hivites" dwelt in Sichem (Gen 34:2), at Gibeon (Josh 9:7), and at the foot of Hermon (Josh 11:3); the meaning of the word is uncertain. "The Arkites:" inhabitants of Ἀρκή, to the north of Tripolis at the foot of Lebanon, the ruins of which still exist (vid., Robinson). "The Sinite:" the inhabitants of Sin or Sinna, a place in Lebanon not yet discovered. "The Arvadite," or Aradians, occupied from the eighth century before Christ, the small rocky island of Arados to the north of Tripolis. "The Zemarite:" the inhabitants of Simyra in Eleutherus. "The Hamathite:" the inhabitants or rather founders of Hamath on the most northerly border of Palestine (Num 13:21; Num 34:8), afterwards called Epiphania, on the river Orontes, the present Hamh, with 100,000 inhabitants. The words in Gen 10:18, "and afterward were the families of the Canaanites spread abroad," mean that they all proceeded from one local centre as branches of the same tribe, and spread themselves over the country, the limits of which are given in two directions, with evident reference to the fact that it was afterwards promised to the seed of Abraham for its inheritance, viz., from north to south, - "from Sidon, in the direction (lit., as thou comest) towards Gerar (see Gen 20:1), unto Gaza," the primitive Avvite city of the Philistines (Deut 2:23), now called Guzzeh, at the S.W. corner of Palestine, - and thence from west to east, in the direction towards Sodom, Gomorrah, Admah, and Zeboim (see Gen 19:24) to Lesha," i.e., Calirrhoe, a place with sulphur baths, on the eastern side of the Dead Sea, in Wady Serka Maein (Seetzen and Ritter).
Geneva 1599
10:6 And the sons of Ham; (d) Cush, and Mizraim, and Phut, and Canaan.
(d) Of Cush and Mizraim came the Ethiopians and Egyptians.
John Gill
10:6 And the sons of Ham,.... Next to the sons of Japheth, the sons of Ham are reckoned; these, Josephus (z) says, possessed the land from Syria, and the mountains of Amanus and Lebanon; laying hold on whatever was towards the sea, claiming to themselves the countries unto the ocean, whose names, some of them, are entirely lost, and others so greatly changed and deflected into other tongues, that they can scarcely be known, and few whose names are preserved entire; and the same observation will hold good of others. Four of the sons of Ham are mentioned:
Cush, and Mizraim, and Phut, and Canaan; the first of these, Cush, Josephus (a) says, has suffered no loss by time; for the Ethiopians, whose prince he was, are to this day by themselves, and all in Asia, called Chusaeans: but though this word Cush, as used in Scripture, is generally rendered by us Ethiopia, this must not be understood of Ethiopia in Africa, but in Arabia; and indeed is always to be understood of one part of Arabia, and which was near to the land of Judea; so Moses's wife is called an Ethiopian, when she was an Arabian, or of Midian, Num 12:1 and Chusan and Midian are mentioned together, Hab 3:7 see 4Kings 19:9, 2Chron 14:9 and Bochart (b) has shown, by various arguments, that the land of Cush was Arabia; and so the Targum of Jonathan interprets it here Arabia. There was a city called Cutha in Erac, a province in the country of Babylon (c), where Nimrod the son of Cush settled, which probably was called so from his father's name. Here the eastern writers say (d) Abraham was born, and is the same place mentioned in 4Kings 17:24. The second son of Ham was Mizraim, the same with the Misor of Sanchoniatho (e), and the Menes of Herodotus (f), the first king of Egypt, and the builder of the city of Memphis in Egypt, called by the Turks to this day Mitzir (g). Mitzraim is a name by which Egypt is frequently called in Scripture, and this man was the father of the Egyptians; and because Egypt was inhabited by a son of Ham, it is sometimes called the land of Ham, Ps 105:23. The word is of the dual number, and serves to express Egypt by, which was divided into two parts, lower and upper Egypt. Josephus says (h), we call Egypt, Mestres, and all the Egyptians that inhabit it, Mestraeans; so the country is called by Cedrenus (i), Mestre; and Kairo, a principal city in it, is to this day by the Arabians called Al-messer, as Dr. Shaw (k) relates. The third son of Ham is Phut; of whom Josephus (l) says, that he founded Libya, calling the inhabitants of it after his name, Phuteans; and observes, that there is a river in the country of the Moors of his name; and that many of the Greek historians, who make mention of this river, also make mention of a country adjacent to it, called Phute: mention is made of this river as in Mauritania, both by Pliny (m) and Ptolemy (n) and by the latter of a city called Putea: this Phut is the Apollo Pythius of the Heathens, as some think. The last son of Ham is Canaan, the father of the Canaanites, a people well known in Scripture. Concerning these sons of Ham, there is a famous fragment of Eupolemus preserved in Eusebius (o); and is this;"the Babylonians say, that the first was Belus, called Cronus or Saturn (that is, Noah), and of him was begotten another Belus and Chanaan (it should be read Cham), and he (i.e. Ham) begat Chanaan, the father of the Phoenicians; and of him another son, Chus, was begotten, whom the Greeks call Asbolos, the father of the Ethiopians, and the brother of Mestraim, the father of the Egyptians.''
(z) Ut supra. (Antiqu. l. 1. c. 6. sect 1.) (a) Ibid. (b) Phaleg. l. 4. c. 2. (c) Vid. Hyde Hist. Relig. Pers. c. 2. p. 39, 40. (d) Vid. Hyde Hist. Relig. Pers. c. 2. p. 72. (e) Apud Euseb. Evangel. Praepar. l. 1. p. 36. (f) Enterpe sive, l. 2. c. 4. 99. (g) See Cumberland's Sanchoniatho, p. 59. (h) Ut supra. (Antiqu. l. 1. c. 6. sect 1.) (i) Apud Grotium de vera Christ. Relig. l. 1. p. 8. & Ainsworth in loc. (k) Travels, ch. 3. p. 294. Ed. 2. (l) Ut supra. (Antiqu. l. 1. c. 6. sect 1.) (m) Nat. Hist. l. 5. c. 1. (n) Geograph. l. 4. c. 1, 3. (o) Praepar. Evangel. l. 9. c. 17. p. 419.
Robert Jamieson, A. R. Fausset and David Brown
10:6 sons of Ham--emigrated southward, and their settlements were: Cush in Arabia, Canaan in the country known by his name, and Mizraim in Egypt, Upper and Lower. It is generally thought that his father accompanied him and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham" [Ps 105:23, Ps 105:27; Ps 106:22].
10:710:7: Եւ որդիք Քուշայ Սաբա, եւ Եւիլա, եւ Սաբաթա, եւ Ռեգմա, եւ Սաբակաթա։ Եւ որդիք Ռեգմայ, Սաբա եւ Յուդադան[77]։ [77] Ոմանք. Սաբա եւ Իղա.. եւ Սեբակաթա։
7 Քուշի որդիներն են Սաբան, Եւիլան, Սաբաթան, Ռեգման եւ Սաբակաթան: Ռեգմայի որդիներն են Սաբան եւ Յուդադանը:
7 Քուշին որդիները Սաբա, Եւիլա, Սաբաթա, Ռեգմա ու Սեբեթաքա էին։ Ռեգմային որդիները Սաբա ու Դեդան էին։
Եւ որդիք Քուշայ` Սաբա եւ Եւիլա եւ Սաբաթա եւ Ռեգմա եւ Սաբակաթա. եւ որդիք Ռեգմայ` Սաբա եւ Յուդադան:

10:7: Եւ որդիք Քուշայ Սաբա, եւ Եւիլա, եւ Սաբաթա, եւ Ռեգմա, եւ Սաբակաթա։ Եւ որդիք Ռեգմայ, Սաբա եւ Յուդադան[77]։
[77] Ոմանք. Սաբա եւ Իղա.. եւ Սեբակաթա։
7 Քուշի որդիներն են Սաբան, Եւիլան, Սաբաթան, Ռեգման եւ Սաբակաթան: Ռեգմայի որդիներն են Սաբան եւ Յուդադանը:
7 Քուշին որդիները Սաբա, Եւիլա, Սաբաթա, Ռեգմա ու Սեբեթաքա էին։ Ռեգմային որդիները Սաբա ու Դեդան էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Сыны Хуша: Сева, Хавила, Савта, Раама и Савтеха. Сыны Раамы: Шева и дедан.
10:7 υἱοὶ υιος son δὲ δε though; while Χους χους and; even Ευιλα ευιλα and; even Σαβαθα σαβαθα and; even Ρεγμα ρεγμα and; even Σαβακαθα σαβακαθα son δὲ δε though; while Ρεγμα ρεγμα and; even Δαδαν δαδαν Dadan; Thathan
10:7 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son כ֔וּשׁ ḵˈûš כּוּשׁ Cush סְבָא֙ sᵊvˌā סְבָא Seba וַֽ wˈa וְ and חֲוִילָ֔ה ḥᵃwîlˈā חֲוִילָה Havilah וְ wᵊ וְ and סַבְתָּ֥ה savtˌā סַבְתָּא Sabta וְ wᵊ וְ and רַעְמָ֖ה raʕmˌā רַעְמָה Raamah וְ wᵊ וְ and סַבְתְּכָ֑א savtᵊḵˈā סַבְתְּכָא Sabteca וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son רַעְמָ֖ה raʕmˌā רַעְמָה Raamah שְׁבָ֥א šᵊvˌā שְׁבָא Sheba וּ û וְ and דְדָֽן׃ ḏᵊḏˈān דְּדָן Dedan
10:7. filii Chus Saba et Hevila et Sabatha et Regma et Sabathaca filii Regma Saba et DadanAnd the sons of Chus: Saba and Hevila, and Sabatha, and Regma, and Sabatacha. The sons of Regma: Saba and Dadan.
7. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabteca: and the sons of Raamah; Sheba, and Dedan.
10:7. And the sons of Cush were Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. The sons of Raamah were Sheba and Dadan.
10:7. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.
And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan:

7: Сыны Хуша: Сева, Хавила, Савта, Раама и Савтеха. Сыны Раамы: Шева и дедан.
10:7
υἱοὶ υιος son
δὲ δε though; while
Χους χους and; even
Ευιλα ευιλα and; even
Σαβαθα σαβαθα and; even
Ρεγμα ρεγμα and; even
Σαβακαθα σαβακαθα son
δὲ δε though; while
Ρεγμα ρεγμα and; even
Δαδαν δαδαν Dadan; Thathan
10:7
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
כ֔וּשׁ ḵˈûš כּוּשׁ Cush
סְבָא֙ sᵊvˌā סְבָא Seba
וַֽ wˈa וְ and
חֲוִילָ֔ה ḥᵃwîlˈā חֲוִילָה Havilah
וְ wᵊ וְ and
סַבְתָּ֥ה savtˌā סַבְתָּא Sabta
וְ wᵊ וְ and
רַעְמָ֖ה raʕmˌā רַעְמָה Raamah
וְ wᵊ וְ and
סַבְתְּכָ֑א savtᵊḵˈā סַבְתְּכָא Sabteca
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
רַעְמָ֖ה raʕmˌā רַעְמָה Raamah
שְׁבָ֥א šᵊvˌā שְׁבָא Sheba
וּ û וְ and
דְדָֽן׃ ḏᵊḏˈān דְּדָן Dedan
10:7. filii Chus Saba et Hevila et Sabatha et Regma et Sabathaca filii Regma Saba et Dadan
And the sons of Chus: Saba and Hevila, and Sabatha, and Regma, and Sabatacha. The sons of Regma: Saba and Dadan.
10:7. And the sons of Cush were Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. The sons of Raamah were Sheba and Dadan.
10:7. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «Сыны Хуша: Сева…» Это имя, хотя и с некоторым отличием в правописании (אבמ Себа и אבט Шеба), встречается в данной генеалогии и еще раз при исчислении потомков Сима; отсюда и возникает трудность разграничить и определить территорию тех и других савеев. Ближе всего к истине, по-видимому, показание И. Флавия, определяющего местоположение кушитской Савеи на севере Нубии, в области Мерое (Иуд. Древн. 2:10, 2); хотя этим нисколько не исключается и то предположение, что до переселения в Африку эти Савеи обитали где-либо в Азии, напр., в Йемене или южной Аравии, как думает блаженный Иероним. Священное Писание благоприятствует каждому из этих взглядов, когда, с одной стороны, называют Саву отдаленной южной страной (Пс 71:10; Ис 43:3; 45:14), с другой — соединяет ее с землей Куш или Ефиопией.

«Хавила…» По ясным свидетельствам классических писателей (Птолемея, Плиния, Марциала и др.) хавлотеи населяли африканский берег, пограничный с Баб-эль-Мандебским проливом. Иосиф Флавий (Иуд. Древн. 1:5, 2) отождествляет их с гетулами, жившими по оазисам Ливийской пустыни. Но столь же решительные свидетельства Библии (2:1, 4; 25:18) побуждают искать эту землю в пределах Тигра и Евфрата. Лучшим примирением этих показаний служит то предположение, что были две страны с тем же самым названием и населением: одна — азиатская, служившая местом первобытного обитания, другая — африканская, явившаяся следствием позднейшей эмиграции. Таким образом, здесь повторяется та же история, что с землей «Куш» и со страной «Сава», когда колония и метрополия носят одно и то же имя и часто даже меняются ролями.

«Савта…» По предположению И. Флавия, этим именем обозначался народ «астабары», населявший ту часть Ефиопии, которая теперь называется Атбарой, а в древности называлась Астабаром. По мнению же Птолемея и здесь разумеется Сабота (или Саббата), главный город Счастливой Аравии.

«Савтеха…» По псевдо Ионафановскому таргуму, это — одна из негритянских провинций, хорошо известная из древнеегипетских памятников, где она встречается под формой Субаток; она лежала на восточном берегу Персидского залива, в области Карамании.

«Раама… Сыны Раамы: Шева и Дедан...» Определению Раама и его сыновей всего больше помогает пророк Иезекииль, который говорит о купцах Саввы и Раммы и о торговле Дедана (27:22; 38:13), которую все эти народности вели с Тиром, столицей Финикии; по этим признакам ученые полагают, что все три вышеназванные народа обитали в приморской области Аравии, славившейся своими естественными богатствами и представлявшей все удобства для развития торговли. В Священном Писании имеются и более частные указания на Саву, как главный город Счастливой Аравии (3: Цар 10:1; Иов 1:15; 6:19; Пс 71:10, 15; Ис 60:6; Иер 6:20; Иез 27:22; Иоил 3:8), и на Дедан, расположенный на берегу Персидского залива (Ис 21:13; Иер 49:8; Иез 25:13; 27:15). Быть может, библейский Дедан был на том же месте, где и современный Даден. Таким образом, весь род хушов занял южную часть Аравии, восточный берег Африки и северную часть Персидского залива, причем, многие из племен этого рода значительные части всего своего состава выделяли для переселения в пределы Африки, благодаря чему и получалось по две соименных и одноименных страны: одна — в Азии, другая — в Африке.

Нимрод и первая монархия.
Adam Clarke: Commentary on the Bible - 1831
10:7: Seba - The founder of the Sabaeans. There seem to be three different people of this name mentioned in this chapter, and a fourth in Gen 25:3.
Havilah - Supposed by some to mean the inhabitants of the country included within that branch of the river Pison which ran out of the Euphrates into the bay of Persia, and bounded Arabia Felix on the east.
Sabtah - Supposed by some to have first peopled an isle or peninsula called Saphta, in the Persian Gulf.
Raamah - Or Ragmah, for the word is pronounced both ways, because of the ע ain, which some make a vowel, and some a consonant. Ptolemy mentions a city called Regma near the Persian Gulf; it probably received its name from the person in the text.
Sabtechah - From the river called Samidochus, in Caramanla; Bochart conjectures that the person in the text fixed his residence in that part.
Sheba - Supposed to have had his residence beyond the Euphrates, in the environs of Charran, Eden, etc.
Dedan - Supposed to have peopled a part of Arabia, on the confines of Idumea.
Albert Barnes: Notes on the Bible - 1834
10:7
Kush had five sons and two grandsons, who were reckoned among the founders of nations.
(19) Seba is associated with Kush Isa 43:3; Isa 45:14. Josephus (Ant. I. 6, 2; II. 10, 2) places him in Meroe, a country almost insulated by the Nile and its branches, the Astapus (Blue Nile) and Astaboras (Atbarah).
(20) Havilah occurs as the name of a country in the antediluvian times. The present Havilah may refer to a tribe in Africa, called Avalitae, lying south of Bab-el-mandeb, which corresponds very well with the situation of Kush and Seba. This nation, however, may also have a representative in the Χαυλοταῖοι Chaulotaioi of Strabo (xvi. 728), situated on the Persian Gulf, where some other Kushites were to be found. The fragments of this nation may have separated by migration, and left its name in both localities.
(21) Sabtah, Josephus finds in the Astaborans of Ethiopia, others in Sabota, a town in southwest Arabia.
(22) Ramah is traced in Rhegma on the southeast of Arabia.
(23) Sabteka is the third name, beginning with the same syllable. Such names are frequent from the Persian Gulf to the coast of Africa. Some find this place on the coast of Abyssinia, others in Samydake on the east side of the Persian Gulf. From Ramah are two tribes descended.
(24) Sheba, and (25) Dedan, lying in the south of Arabia or on the Persian Gulf. Daden, an island in the gulf, now Barhein, may represent the latter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Seba: Psa 72:10
Havilah: Gen 2:11
Sheba: Kg1 10:1; Eze 27:22
Dedan: Isa 21:13; Eze 27:15
John Gill
10:7 And the sons of Cush,.... The first born of Ham, who had five sons, next mentioned, besides Nimrod, spoken of afterwards by himself:
Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha; the first of these is Seba, the founder of the Sabaeans, according to Josephus (p), a people seated in Arabia Deserta, which seem to be the Sabaeans brought from the wilderness, Ezek 23:42 and very probably the same that plundered Job of his cattle, Job 1:14. The second son is Havilah, who, as Josephus (q) says, was the father of the Evilaeans, now called Getuli; but the posterity of Havilah seem to be the same whom Strabo (r) calls Chaulotaeans, and whom he speaks of along with the Nabataeans and Agraeans, a people near Arabia Felix; and by Pliny (s) they are called Chavelaeans, and whom he speaks of as Arabians, and places them to the east of the Arabian Scenites. The third son is Sabtah; from him, Josephus (t) says, came the Sabathenes, who, by the Greeks, are called Astabari; the posterity of this man seemed to have settled in some part of Arabia Felix, since Ptolemy (u) makes mention of Sabbatha as the metropolis of that country, called by Pliny (w) Sabotale, or rather Sabota, as it should be read; Ptolemy places another city in this country he calls Saphtha, which seems to have its name from this man. The fourth son is Raamah or Ragmas, as Josephus calls (x) him, from whom sprung the Ragmaeans he says; and most of the ancients call him Rhegmah, the letter being pronounced as a "G", as in Gaza and Gomorrah: his posterity were also seated in Arabia Felix, near the Persian Gulf, where Ptolemy (y) places the city Rhegama, or as it is in the Greek text, Regma. The fifth son is Sabtecha, whom some make to be the father of a people in the same country, Arabia Felix, near the Persian Gulf, called Sachalitae; but Dr. Wells (z) thinks, that the descendants of this man might be from him regularly enough styled at first by the Greeks, Sabtaceni, which name might be afterwards softened into Saraceni, by which name it is well known the people of the northern parts of Arabia, where he places the descendants of this man, were formerly denominated; though Bochart (a) carries them into Carmania in Persia, there being a short cut over the straits of the Persian Gulf, out of Arabia thither, where he finds a city called Samydace, and a river, Samydachus, which he thinks may come from Sabtecha, the letters "B" and "M" being frequently changed, as Berodach is called Merodach, and Abana, Amana, and so in other names.
And the sons of Raamah; Sheba, and Dedan; no account is given of any of the posterity of the other sons of Cush, only of this his fourth son Raamah, who is said to have two sons; the first is called Sheba, from whom came the Sabaeans, according to Josephus (b); not the Sabaeans before mentioned in Arabia Deserta, but those in Arabia Felix, where Pomponius Mela (c) and Strabo (d) seat a people called Sabaeans, and whose country abounded with frankincense, myrrh, and cinnamon; the latter makes mention of a city of theirs called Mariaba, and seems to be the same that is now called Mareb, and formerly Saba (e), very likely from this man. The other son, Dedan, is called by Josephus (f) Judadas, whom he makes to be founder of the Judadaeans, a nation of the western Ethiopians; but the posterity of this man most probably settled in Arabia, and yet are to be distinguished from the Dedanim in Is 21:13 who were Arabians also, but descended from Dedan the son of Jokshan, a son of Abraham by Keturah, Gen 25:3 as well as from the inhabitants of Dedan in Edom, Jer 25:23 it is observed, that near the city Regma before mentioned, on the same coast eastward, was another city called Dedan; and to this day Daden, from which the neighbouring country also takes its name, as Bochart (g) has observed, from Barboza, an Italian writer, in his description of the kingdom of Ormus: so that we need not doubt, says Dr. Wells (h), but that here was the settlement of Dedan the son of Raamah or Rhegma, and brother of Sheba.
(p) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (q) Ibid. (r) Geograph. l. 16. p. 528. (s) Nat. Hist. l. 5. c. 11. (t) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (u) Geograph. l. 6. c. 7. (w) Nat. Hist. l. 6. c. 28. (x) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (y) Ut supra. (Geograph. l. 6. c. 7.) (z) Geography of the Old Testament, vol. 1. p. 198. (a) Phaleg l. 4. c. 4. col. 218. (b) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (c) De Situ Orbis, l. 3. c. 8. (d) Geograph. l. 16. p. 536. (e) Via. Pocock. Specimen Arab. Hist p. 57. (f) Ut supra. (Antiqu. l. 1. c. 6. sect. 1.) (g) Phaleg. l. 4. c. 6. col. 219. (h) Ut supra, (Geography of the Old Testament, vol. 1.) p. 197.
10:810:8: Եւ Քուշ ծնաւ զՆեբրովթ. նա՛ սկսաւ լինել հսկայ ՚ի վերայ երկրի[78]։ [78] Յօրինակին աստէն միայն գրի՝ Ծնաւ զՆեբրաւթ։
8 Քուշը ծնեց Նեբրոթին: Նա առաջին հսկան էր երկրի վրայ:
8 Քուշ ծնաւ Նեբրովթը։ Ասիկա սկսաւ երկրի վրայ զօրանալ։
Եւ Քուշ ծնաւ զՆեբրովթ. նա սկսաւ լինել սկայ ի վերայ երկրի:

10:8: Եւ Քուշ ծնաւ զՆեբրովթ. նա՛ սկսաւ լինել հսկայ ՚ի վերայ երկրի[78]։
[78] Յօրինակին աստէն միայն գրի՝ Ծնաւ զՆեբրաւթ։
8 Քուշը ծնեց Նեբրոթին: Նա առաջին հսկան էր երկրի վրայ:
8 Քուշ ծնաւ Նեբրովթը։ Ասիկա սկսաւ երկրի վրայ զօրանալ։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: Хуш родил также Нимрода: сей начал быть силен на земле.
10:8 Χους χους though; while ἐγέννησεν γενναω father; born τὸν ο the Νεβρωδ νεβρωδ this; he ἤρξατο αρχω rule; begin εἶναι ειμι be γίγας γιγας in; on τῆς ο the γῆς γη earth; land
10:8 וְ wᵊ וְ and כ֖וּשׁ ḵˌûš כּוּשׁ Cush יָלַ֣ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] נִמְרֹ֑ד nimrˈōḏ נִמְרֹד Nimrod ה֣וּא hˈû הוּא he הֵחֵ֔ל hēḥˈēl חלל defile לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be גִּבֹּ֖ר gibbˌōr גִּבֹּור vigorous בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
10:8. porro Chus genuit Nemrod ipse coepit esse potens in terraNow Chus begot Nemrod: he began to be mighty on earth.
8. And Cush begat Nimrod: he began to be a mighty one in the earth.
10:8. And then Cush conceived Nimrod; he began to be powerful on the earth.
10:8. And Cush begat Nimrod: he began to be a mighty one in the earth.
And Cush begat Nimrod: he began to be a mighty one in the earth:

8: Хуш родил также Нимрода: сей начал быть силен на земле.
10:8
Χους χους though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Νεβρωδ νεβρωδ this; he
ἤρξατο αρχω rule; begin
εἶναι ειμι be
γίγας γιγας in; on
τῆς ο the
γῆς γη earth; land
10:8
וְ wᵊ וְ and
כ֖וּשׁ ḵˌûš כּוּשׁ Cush
יָלַ֣ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
נִמְרֹ֑ד nimrˈōḏ נִמְרֹד Nimrod
ה֣וּא hˈû הוּא he
הֵחֵ֔ל hēḥˈēl חלל defile
לִֽ lˈi לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
גִּבֹּ֖ר gibbˌōr גִּבֹּור vigorous
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
10:8. porro Chus genuit Nemrod ipse coepit esse potens in terra
Now Chus begot Nemrod: he began to be mighty on earth.
10:8. And then Cush conceived Nimrod; he began to be powerful on the earth.
10:8. And Cush begat Nimrod: he began to be a mighty one in the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Хуш родил также Нимрода…» Это не означает непременно того, что Нимрод был непосредственным сыном Хуша, а вообще служит доказательством только того, что он происходит по прямой нисходящей линии от него, принадлежал к коренным кушитам и, следовательно, жил в Аравийской Ефиопии, по соседству с библейской долиной Сеннаар. Самое имя «Нимрод» здесь уже не коллективное, а индивидуальное, личное; рассматриваемое филологически, оно означает «бунтовщик, мятежник, возмутитель» (от евр. глагола marad — огорчать, досаждать, восставать, возмущаться); поэтому, некоторые экзегеты полагают, что оно было усвоено ему лишь позднее, на основании его насильнической деятельности.

«сей начал быть силен на земле…» Начальные слова этой фразы имеют себе уже известные нам аналогии в истории Еноса и Ноя; дальнейший библейский термин «силен на земле», по евр. гиббор, точно так же знаком нам из характеристики предпотопного человечества (нефилим и гибборим). Если там, как мы видели (6:4), это имя заключало в себе мысль о выдающемся своей физической силой и нравственно распущенном великане, то, очевидно, употребляя тот же самый термин и здесь, бытописатель тем самым хочет показать, что в лице Нимрода снова, впервые после потопа (сей начал), воскрес тип гордого великана, прославившегося своими богатырскими подвигами по всей своей стране.
Adam Clarke: Commentary on the Bible - 1831
10:8: Nimrod - Of this person little is known, as he is not mentioned except here and in Ch1 1:10, which is evidently a copy of the text in Genesis. He is called a mighty hunter before the Lord; and from Gen 10:10, we learn that he founded a kingdom which included the cities Babel, Erech, Accad, and Calneh, in the land of Shinar. Though the words are not definite, it is very likely he was a very bad man. His name Nimrod comes from מרד, marad, he rebelled; and the Targum, on Ch1 1:10, says: Nimrod began to be a mighty man in sin, a murderer of innocent men, and a rebel before the Lord. The Jerusalem Targum says: "He was mighty in hunting (or in prey) and in sin before God, for he was a hunter of the children of men in their languages; and he said unto them, Depart from the religion of Shem, and cleave to the institutes of Nimrod." The Targum of Jonathan ben Uzziel says: "From the foundation of the world none was ever found like Nimrod, powerful in hunting, and in rebellions against the Lord." The Syriac calls him a warlike giant. The word ציד tsayid, which we render hunter, signifies prey; and is applied in the Scriptures to the hunting of men by persecution, oppression, and tyranny. Hence it is likely that Nimrod, having acquired power, used it in tyranny and oppression; and by rapine and violence founded that domination which was the first distinguished by the name of a kingdom on the face of the earth. How many kingdoms have been founded in the same way, in various ages and nations from that time to the present! From the Nimrods of the earth, God deliver the world!
Mr. Bryant, in his Mythology, considers Nimrod as the principal instrument of the idolatry that afterwards prevailed in the family of Cush, and treats him as an arch rebel and apostate. Mr. Richardson, who was the determined foe of Mr. Bryant's whole system, asks, Dissertation, p. 405, "Where is the authority for these aspersions? They are nowhere to be discovered in the originals, in the versions, nor in the paraphrases of the sacred writings." If they are not to be found either in versions or paraphrases of the sacred writings, the above quotations are all false.
Albert Barnes: Notes on the Bible - 1834
10:8-12
In this episode Gen 10:8-12, the author turns aside from the table of nations to notice the origin of the first great empires that were established on the earth. "And Kush begat Nimrod." The author had before enumerated the sons of Kush, who were heads of nations. Here he singles out one of his sons or descendants, who became the first potentate of whom we have any record. He notices his qualities for rising to this position among men. "He began to be a mighty one in the land. He was mighty in hunting, before the Lord." Hunting is a comprehensive term, indicating the taking of any species of animal, whether of the air, the sea, or the land. Nimrod's distinction in this respect was so great as to become proverbial. The expression, "before the Lord," intimates, not merely that the Lord was cognizant of his proceedings, for he knoweth all things, but that Nimrod himself made no secret his designs, pursued them with a bold front and a high hand, and at the same time was aware of the name and will of Yahweh. This defiant air gives a new character to his hunting, which seems to have extended even to man, as the term is sometimes so applied (Sa1 24:12 (Sa1 24:11), Jer 16:16). His name, which literally means "we shall rebel," is in keeping with the practice of an arbitrary and violent control over men's persons and property.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: am 1715, bc 2289
Nimrod: Mic 5:6
Geneva 1599
10:8 And Cush begat Nimrod: he began to be a (e) mighty one in the earth.
(e) Meaning, a cruel oppressor and tyrant.
John Gill
10:8 And Cush begat Nimrod,.... Besides the other five sons before mentioned; and probably this was his youngest son, being mentioned last; or however he is reserved to this place, because more was to be spoken of him than of any of the rest. Sir Walter Raleigh (i) thinks that Nimrod was begotten by Cush after his other children were become fathers, and of a later time than some of his grandchildren and nephews: and indeed the sons of Raamah, the fourth son of Cush, are taken notice of before him: however, the Arabic writers (k) must be wrong, who make him to be the son of Canaan, whereas it is so clear and express from hence that he was the son of Cush. In the Greek version he is called Nebrod, and by Josephus, Nebrodes, which is a name of Bacchus; and indeed Nimrod is the same with the Bacchus of the Heathens, for Bacchus is no other than Barchus, the son of Cush; and Jacchus, which is another of his names in Jah of Cush, or the god the son of Cush; and it is with respect to his original name Nebrod, or Nebrodes, that Bacchus is represented as clothed with the skin of "nebris", or a young hind, as were also his priests; and so in his name Nimrod there may be an allusion to "Nimra", which, in the Chaldee language, signifies a tiger, and which kind of creatures, with others, he might hunt; tigers drew in the chariot of Bacchus, and he was sometimes clothed with the skin of one; though the name of Nimrod is usually derived from "to rebel", because he was a rebel against God, as is generally said; and because, as Jarchi observes, he caused all the world to rebel against God, by the advice he gave to the generation of the division, or confusion of languages, the builders of Babel: he seems to be the same with Belus, the founder of Babel and of the Babylonian empire, whom Diodorus Siculus (l) confounds with Ninus his son:
he began to be a mighty man in the earth: that is, he was the first that formed a plan of government, and brought men into subjection to it; and so the Jews (m) make him to be the first king after God; for of the ten kings they speak of in the world, God is the first, and Nimrod the second; and so the Arabic writers (n) say, he was the first of the kings that were in the land of Babylon; and that, seeing the figure of a crown in the heaven, he got a golden one made like it, and put it on his head; hence it was commonly reported, that the crown descended to him from heaven; for this refers not to his gigantic stature, as if he was a giant, as the Septuagint render it; or a strong robust man, as Onkelos; nor to his moral character, as the Targum of Jonathan, which is,"he began to be mighty in sin, and to rebel before the Lord in the earth;''but to his civil character, as a ruler and governor: he was the first that reduced bodies of people and various cities into one form of government, and became the head of them; either by force and usurpation, or it may be with the consent of the people, through his persuasion of them, and on account of the mighty and heroic actions done by him.
(i) History of the World, B. 1. ch. 10. sect. 1. p. 109. (k) Elmacinus, p. 29. apud Hottinger. Smegma, p. 270. See the Universal History, vol. 1. p. 276. (l) Bibliothec. l. 2. p. 90. (m) Pirke Eliezer, c. 11. (n) Elmacinus, p. 29. Patricides, p. 16. apud Hottinger. Smegma, p. 271, 272. Abulpharag. Hist. Dynast. p. 18.
John Wesley
10:8 Began to be mighty on the earth - That is, whereas those that went before him were content to stand upon the same level with their neighbours, Nimrod could not rest in this parity, but he would top his neighbours, and lord over them. The same spirit that the giants before the flood were acted by, Gen 6:4, now revived in him; so soon was that tremendous judgment, which the pride and tyranny of those mighty men brought upon the world, forgotten.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Nimrod--mentioned as eclipsing all his family in renown. He early distinguished himself by his daring and successful prowess in hunting wild beasts. By those useful services he earned a title to public gratitude; and, having established a permanent ascendancy over the people, he founded the first kingdom in the world [Gen 10:10].
10:910:9: Եւ նա էր սկայ որսո՛րդ առաջի Տեառն Աստուծոյ. վասն այնորիկ ասեն, իբրեւ զՆեբրովթ սկայ առաջի Տեառն Աստուծոյ։
9 Նա քաջ որսորդ էր Աստծու առաջ: Դրա համար էլ ասոյթ դարձաւ. «Նեբրոթի պէս քաջ է Տէր Աստծու առաջ»:
9 Ասիկա Տէրոջը առջեւ զօրաւոր որսորդ մըն էր։ Անոր համար կ’ըսուի. ‘Տէրոջը առջեւ Նեբրովթի պէս զօրաւոր որսորդ’։
Եւ նա էր սկայ որսորդ առաջի Տեառն [148]Աստուծոյ. վասն այնորիկ ասեն. Իբրեւ զՆեբրովթ սկայ առաջի Տեառն [149]Աստուծոյ:

10:9: Եւ նա էր սկայ որսո՛րդ առաջի Տեառն Աստուծոյ. վասն այնորիկ ասեն, իբրեւ զՆեբրովթ սկայ առաջի Տեառն Աստուծոյ։
9 Նա քաջ որսորդ էր Աստծու առաջ: Դրա համար էլ ասոյթ դարձաւ. «Նեբրոթի պէս քաջ է Տէր Աստծու առաջ»:
9 Ասիկա Տէրոջը առջեւ զօրաւոր որսորդ մըն էր։ Անոր համար կ’ըսուի. ‘Տէրոջը առջեւ Նեբրովթի պէս զօրաւոր որսորդ’։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: Он был сильный зверолов пред Господом; потому и говориться: сильный зверолов, как Нимрод, пред Господом.
10:9 οὗτος ουτος this; he ἦν ειμι be γίγας γιγας next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God διὰ δια through; because of τοῦτο ουτος this; he ἐροῦσιν ερεω.1 state; mentioned ὡς ως.1 as; how Νεβρωδ νεβρωδ next to; before κυρίου κυριος lord; master
10:9 הֽוּא־ hˈû- הוּא he הָיָ֥ה hāyˌā היה be גִבֹּֽר־ ḡibbˈōr- גִּבֹּור vigorous צַ֖יִד ṣˌayiḏ צַיִד hunting לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יֵֽאָמַ֔ר yˈēʔāmˈar אמר say כְּ kᵊ כְּ as נִמְרֹ֛ד nimrˈōḏ נִמְרֹד Nimrod גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous צַ֖יִד ṣˌayiḏ צַיִד hunting לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:9. et erat robustus venator coram Domino ab hoc exivit proverbium quasi Nemrod robustus venator coram DominoAnd he was a stout hunter before the Lord. Hence came a proverb: Even as Nemrod the stout hunter before the Lord.
9. He was a mighty hunter before the LORD: wherefore it is said, Like Nimrod a mighty hunter before the LORD.
10:9. And he was an able hunter before the Lord. From this, a proverb came forth: ‘Just like Nimrod, an able hunter before the Lord.’
10:9. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.
He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD:

9: Он был сильный зверолов пред Господом; потому и говориться: сильный зверолов, как Нимрод, пред Господом.
10:9
οὗτος ουτος this; he
ἦν ειμι be
γίγας γιγας next to; before
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
διὰ δια through; because of
τοῦτο ουτος this; he
ἐροῦσιν ερεω.1 state; mentioned
ὡς ως.1 as; how
Νεβρωδ νεβρωδ next to; before
κυρίου κυριος lord; master
10:9
הֽוּא־ hˈû- הוּא he
הָיָ֥ה hāyˌā היה be
גִבֹּֽר־ ḡibbˈōr- גִּבֹּור vigorous
צַ֖יִד ṣˌayiḏ צַיִד hunting
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יֵֽאָמַ֔ר yˈēʔāmˈar אמר say
כְּ kᵊ כְּ as
נִמְרֹ֛ד nimrˈōḏ נִמְרֹד Nimrod
גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous
צַ֖יִד ṣˌayiḏ צַיִד hunting
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:9. et erat robustus venator coram Domino ab hoc exivit proverbium quasi Nemrod robustus venator coram Domino
And he was a stout hunter before the Lord. Hence came a proverb: Even as Nemrod the stout hunter before the Lord.
10:9. And he was an able hunter before the Lord. From this, a proverb came forth: ‘Just like Nimrod, an able hunter before the Lord.’
10:9. He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «он был сильный зверолов пред Господом…» Весь этот стих служит разъяснением предыдущего: указав раньше на силу и знаменитость Нимрода, бытописатель теперь определеннее называет и главное средство его прославления, и ту высшую степень, до которой оно доходило. Таким средством широкой популярности Нимрода служила его удачливая и смелая охота, а степень высоты этой популярности указана в словах «пред Господом». Эти слова обозначают собой наивысшую степень того или другого качества, уже превышающую компетенцию человека, а доступную только оценке самого Бога. А что действительно смелые и удачные подвиги на охоте, в борьбе с дикими зверями и чудовищами, в ту грубую первобытную эпоху ценились особенно высоко и возводили на пьедестал славы их героев, об этом свидетельствует вся доисторическая древность, начиная с героя халдейской поэмы Издубара и кончая мифическими подвигами Геркулеса. В доказательство известности Нимрода, основанной на его богатырской силе и удачливой охоте, библейский автор ссылается на существование в его время даже особой поговорки, опирающейся на указанный факт. Суть данной поговорки состояла в том, что когда хотели кого-либо особенно похвалить и прославить, то его сравнивали по силе отваги и мужества с Нимродом.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: a mighty: Gen 6:4, Gen 25:27, Gen 27:30, Gen 27:30; Jer 16:16; Eze 13:18; Mic 7:2
before the Lord: Gen 6:11, Gen 13:13
Even: Ch2 28:22; Psa 52:7
Geneva 1599
10:9 He was a mighty hunter before the LORD: wherefore it is said, Even (f) as Nimrod the mighty hunter before the LORD.
(f) His tyranny came into a proverb as hated both by God and man: for he did not cease to commit cruelty even in God's presence.
John Gill
10:9 He was a mighty hunter before the Lord,.... Which might be literally true; for, from the time of the flood to his days, wild beasts might increase very much, and greatly annoy men who dwelt very likely for the most part in tents scattered up and down in divers places: so that he did a good office in hunting and destroying them. An Arabic writer (o), of some authority in the eastern parts, says, that by hunting he got food sufficient for the builders of Babel, while they were employed therein; and Aben Ezra interprets it in his favour, that he built altars, and the creatures he took in hunting he offered them on them a burnt offering to God. But neither of these is probable; however, it may be observed, that in this way by hunting he arrived to the power and dominion over men he afterwards had; for not only he ingratiated himself into their favour by hunting down and destroying the wild beasts which molested them, but by these means he might gather together a large number of young men, strong and robust, to join him in hunting; whereby they were inured to hardships, and trained up to military exercises, and were taught the way of destroying men as well as beasts; and by whose help and assistance he might arrive to the government he had over men; and hunting, according to Aristotle (p), is a part of the military art, which is to be used both on beasts, and on such men who are made to be ruled, but are not willing; and it appears, from Xenophon (q), that the kings of Persia were fitted for war and government by hunting, and which is still reckoned in many countries a part of royal education. And it may be remarked, that, as Nimrod and Bacchus are the same, as before observed, one of the titles of Bacchus is "an hunter". Cedrenus (r) says, that the Assyrians deified Nebrod, or Nimrod, and placed him among the constellations of heaven, and called him Orion; the same first discovered the art of hunting, therefore they joined to Orion the star called the dog star. However, besides his being in a literal sense an hunter, he was in a figurative sense one, a tyrannical ruler and governor of men. The Targum of Jonathan is;"he was a powerful rebel before the Lord;''and that of Jerusalem,"he was powerful in hunting in sin before the Lord,''and another Jewish writer (s) says, he was called a mighty hunter, because he was all his days taking provinces by force, and spoiling others of their substance; and that he was "before the Lord", truly so, and he seeing and taking notice of it, openly and publicly, and without fear of him, and in a bold and impudent manner, in despite of him, see Gen 6:11. The Septuagint render it, "against the Lord"; he intended, as Jarchi's note is, to provoke him to his face:
wherefore it is said; in a proverbial way, when any man is grown mighty and powerful, or is notoriously wicked, or is become a tyrant and an oppressor of the people, that he is
even as Nimrod the mighty hunter before the Lord. This was a proverb used in the times of Moses, as it is common now with us to call a hunter Nimrod.
(o) Abulpharag. Hist. Dynast. p. 18. (p) Politic. l. 1. c. 8. (q) Cyropaed. l. 1. c. 5. (r) Apud Abrami Pharum, l. 5. sect. 6. p. 128. (s) R. Gedaliah, Shalshalet Hakabala, fol. 76. 2.
John Wesley
10:9 Nimrod was a mighty hunter - This he began with, and for this became famous to a proverb. Some think he did good with his hunting, served his country by ridding it of wild beasts, and so insinuated himself into the affections of his neighbours, and got to be their prince. And perhaps, under pretence of hunting, he gathered men under his command, to make himself master of the country. Thus he became a mighty hunter, a violent invader of his neighbour's rights and properties. And that, before the Lord - Carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince; but before the Lord, that is, in God's account, he was but a mighty hunter. Note, Great conquerers are but great hunters. Alexander and Caesar would not make such a figure in scripture history as they do in common history. The former is represented in prophecy but as a he - goat pushing, Dan 8:5. Nimrod was a mighty hunter against the Lord, so the seventy; that is, he set up idolatry, as Jeroboam did, for the confirming of his usurped dominion; that he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both.
10:1010:10: Եւ եղեւ սկիզբն թագաւորութեան նորա Բաբելովն. եւ Որէգ, եւ Աքադ. եւ Քաղանէ յերկրին Սենայար։
10 Նրա թագաւորութիւնն սկիզբ առաւ Բաբելոնում եւ ընդգրկում էր Որէքը, Աքադն ու Քաղանէն, որոնք գտնւում էին Սենաար երկրում:
10 Իր թագաւորութեան սկիզբը Բաբելոն եւ Արեք ու Աքադ եւ Քաղանէ էր Սենաար երկրին մէջ։
Եւ եղեւ սկիզբն թագաւորութեան նորա Բաբելովն եւ Որէք եւ Աքադ եւ Քաղանէ յերկրին Սենաար:

10:10: Եւ եղեւ սկիզբն թագաւորութեան նորա Բաբելովն. եւ Որէգ, եւ Աքադ. եւ Քաղանէ յերկրին Սենայար։
10 Նրա թագաւորութիւնն սկիզբ առաւ Բաբելոնում եւ ընդգրկում էր Որէքը, Աքադն ու Քաղանէն, որոնք գտնւում էին Սենաար երկրում:
10 Իր թագաւորութեան սկիզբը Բաբելոն եւ Արեք ու Աքադ եւ Քաղանէ էր Սենաար երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Царство его вначале сщставляли: Вавилон, Эрех, аккад и Халне, в земле Сеннаар.
10:10 καὶ και and; even ἐγένετο γινομαι happen; become ἀρχὴ αρχη origin; beginning τῆς ο the βασιλείας βασιλεια realm; kingdom αὐτοῦ αυτος he; him Βαβυλὼν βαβυλων Babylōn; Vavilon καὶ και and; even Ορεχ ορεχ and; even Αρχαδ αρχαδ and; even Χαλαννη χαλαννη in τῇ ο the γῇ γη earth; land Σεννααρ σεννααρ Sennaar
10:10 וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning מַמְלַכְתֹּו֙ mamlaḵtˌô מַמְלֶכֶת kingdom בָּבֶ֔ל bāvˈel בָּבֶל Babel וְ wᵊ וְ and אֶ֖רֶךְ ʔˌereḵ אֶרֶךְ Erech וְ wᵊ וְ and אַכַּ֣ד ʔakkˈaḏ אַכַּד Akkad וְ wᵊ וְ and כַלְנֵ֑ה ḵalnˈē כַּלְנֵה Calneh בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth שִׁנְעָֽר׃ šinʕˈār שִׁנְעָר Shinar
10:10. fuit autem principium regni eius Babylon et Arach et Archad et Chalanne in terra SennaarAnd the beginning of his kingdom was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar.
10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
10:10. And so, the beginning of his kingdom was Babylon, and Erech, and Accad, and Chalanne, in the land of Shinar.
10:10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar:

10: Царство его вначале сщставляли: Вавилон, Эрех, аккад и Халне, в земле Сеннаар.
10:10
καὶ και and; even
ἐγένετο γινομαι happen; become
ἀρχὴ αρχη origin; beginning
τῆς ο the
βασιλείας βασιλεια realm; kingdom
αὐτοῦ αυτος he; him
Βαβυλὼν βαβυλων Babylōn; Vavilon
καὶ και and; even
Ορεχ ορεχ and; even
Αρχαδ αρχαδ and; even
Χαλαννη χαλαννη in
τῇ ο the
γῇ γη earth; land
Σεννααρ σεννααρ Sennaar
10:10
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
רֵאשִׁ֤ית rēšˈîṯ רֵאשִׁית beginning
מַמְלַכְתֹּו֙ mamlaḵtˌô מַמְלֶכֶת kingdom
בָּבֶ֔ל bāvˈel בָּבֶל Babel
וְ wᵊ וְ and
אֶ֖רֶךְ ʔˌereḵ אֶרֶךְ Erech
וְ wᵊ וְ and
אַכַּ֣ד ʔakkˈaḏ אַכַּד Akkad
וְ wᵊ וְ and
כַלְנֵ֑ה ḵalnˈē כַּלְנֵה Calneh
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
שִׁנְעָֽר׃ šinʕˈār שִׁנְעָר Shinar
10:10. fuit autem principium regni eius Babylon et Arach et Archad et Chalanne in terra Sennaar
And the beginning of his kingdom was Babylon, and Arach, and Achad, and Chalanne in the land of Sennaar.
10:10. And so, the beginning of his kingdom was Babylon, and Erech, and Accad, and Chalanne, in the land of Shinar.
10:10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «Царство его вначале составляли…» Вот самое первое библейское известие о начале политической, государственной жизни на земле. По мнению большинства авторитетных ученых, Библия говорит здесь о так называемой в науке «первой халдейской конфедерации», т. е. о первом союзе халдейских городов, объединенных под властью знаменитого кушитянина Нимрода, известного и в древнехалдейских надписях под титулом «Арба-Лизуна», т. е. государя четырех языков.

«Вавилон, Эрех, Аккад и Халне, в земле Сеннаар». Все четыре перечисленных здесь города лежали в долине Сеннаар; а эта долина, как видно из следующего стиха (11: ст.), а также и из других мест Библии (Ис 11:11), обозначала собою южную часть месопотамский равнины, или Вавилонию, т. е. ту самую страну, которая и в клинообразных надписях называлась именем «Суммир». В пределах этой халдейско-вавилонской территории мы и находим исторические следы существования всех вышеуказанных городов, и прежде всего — столицы того союзного государства, самого города Вавилона. Развалины древнего Вавилона открыты на восточном берегу Евфрата, вблизи современного местечка Hillah, где существует с развалинами капища холм, доселе сохранивший у туземных арабов название «Бабиль».

Второй древнехалдейский город «Эрех» или «Арах» справедливо отождествляется с Orcoh Птоломея, с Arku клинообразных надписей, т. е. совпадает, следовательно, с современной «Варкой», лежащей приблизительно на восемь миль южнее древнего Вавилона.

Два других города: Аккад и Халне представляли собой, наоборот, северные пункты описываемого государства: в частности Аккад, вероятно, был тем самым городом, который впоследствии дал свое имя целой стране «Аккад», так часто упоминаемой в клинообразной литературе. По мнению известного англ. ориенталиста Георга Смита, Аккад был столицей царя Саргона и лежал на берегу Евфрата, недалеко от Сиппара, на север от Вавилона. Последний из поименованных здесь городов «Халне» или «Калне» экзегеты сближают с «Кално» (рус. «Халне») у пророка Исаии (10:9) и «Ханне» (рус. «Хане») у пророка Иезекииля (27:23). Одни, вслед за блаженным Иеронимом и Евсевием, ищут этот города на месте позднейшего «Ктезифона», т. е. на северо-западе Вавилона; другие (Раулинсон) находят его следы в развалинах современного Ниппура, на северо-востоке от Евфрата. Эти-то четыре города добровольно или — вероятнее — в силу захвата их Нимродом, и образовали собою первое союзное государство, или древнейшее халдейско-вавилонское царство, в котором верховная руководящая роль принадлежит потомкам Хама.
Adam Clarke: Commentary on the Bible - 1831
10:10: The beginning of his kingdom was Babel - בבל babel signifies confusion; and it seems to have been a very proper name for the commencement of a kingdom that appears to have been founded in apostasy from God, and to have been supported by tyranny, rapine, and oppression.
In the land of Shinar - The same as mentioned Gen 11:2. It appears that, as Babylon was built on the river Euphrates, and the tower of Babel was in the land of Shinar, consequently Shinar itself must have been in the southern part of Mesopotamia.
Albert Barnes: Notes on the Bible - 1834
10:10
The beginning or first seat and the extent of his kingdom among men are then described. It consists of four towns - Babel and Erek and Akkad and Kalneh, in the land of Shinar. The number four is characteristic of Nimrod's kingdom. It is the mark of the four quarters of the earth, of universality in point of extent, and therefore of ambition. The site of Babel (Babylon) has been discovered in certain ruins near Hillah, chiefly on the opposite or eastern bank of the Euphrates, where there is a square mound called Babil by the natives. Erek has been traced also on the east bank of the Euphrates, about one hundred miles southeast of Babil, or half way between the city and the confluence of the rivers. It is the Orchoe of the Greeks, and the ruins now bear the name of Urka, or Warka. This name appears as Huruk on the cuneiform inscriptions of the place. Akkad, in the Septuagint. Archad, Col. Taylor finds in Akkerkoof, north of Babel, and about nine miles west of the Tigris, where it approaches the Euphrates. Here there is a hill or mound of ruins called Tel Nimrud. Rawlinson finds the name Akkad frequent in the inscriptions, and mentions Kingi Akkad as part of the kingdom of Urukh, but without identifying the site. Kalneh, Kalno, Isa 10:9; Kanneh, Eze 27:23, is regarded by Jerome, and the Targum of Jonathan, as the same with Ktesiphon on the Tigris, in the district of Chalonitis. Its ruins are near Takti Kesra. Rawlinson identifies it with Niffer, but without assigning satisfactory grounds. The sites of these towns fix that of Shinar, which is evidently the lower part of Mesopotamia, or, more precisely, the country west of the Tigris, and south of Is, or Hit, on the Euphrates, and Samara on the Tigris. It is otherwise called Babylonia and Chaldaea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: am 1745, bc 2259
And the: Jer 50:21; Mic 5:6
Babel: Gr. Babylon, Gen 11:9; Isa 39:1; Mic 4:10
Calneh: Isa 10:9; Amo 6:2
Shinar: Gen 11:2, Gen 14:1; Isa 11:11; Dan 1:2; Zac 5:11
Geneva 1599
10:10 And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of (g) Shinar.
(g) For there was another city in Egypt, called Babel.
John Gill
10:10 And the beginning of his kingdom was Babel,.... The city of Babel, or Babylon, which was built by his direction; for though Babylon is by some writers said to be built by Semiramis, the wife of Ninus, and others by Ninus himself, yet the truest account is, that it was built by Belus, the same with Nimrod. Curtius (t) says, Semiramis built it; or, as most believe, adds he, Belus, whose royal palace is shown: and Berosus (u), the Chaldean, blames the Greek writers for ascribing it to Semiramis; and Abydenus (w), out of Megasthenes, affirms, that Belus surrounded Babylon with a wall: however, this was the head of the kingdom of Nimrod, as Onkelos renders it, or his chief city, or where he first began to reign. Here he set up his kingdom, which he enlarged and extended afterwards to other places; and from hence it appears, that what is related in this context, concerning Nimrod, is by way of anticipation; for it was not a fact that he was a mighty man, or a powerful prince possessed of a kingdom, until after the building of Babel, and the confusion of languages there; when those that continued on the spot either chose him for their ruler, or he, by power or policy, got the dominion over them. Artapanus (x), an Heathen writer, relates, that the giants which inhabited Babylon being taken away by the gods for their impiety, one of them, Belus, escaped death and dwelt in Babylon, and took up his abode in the tower which he had raised up, and which, from him the founder of it, was called Belus; so that this, as Moses says, was the beginning of his kingdom, together with
Erech, and Accad, and Calneh in the land of Shinar, where the city and tower of Babel were built: for of these four cities, which were all in the same country, did the kingdom of Nimrod consist; they all, either by force or by consent, were brought into subjection to him, and were under one form of government, and is the first kingdom known to be set up in the world. Erech, according to the Targums of Jonathan and Jerusalem, is Hades, or Edessa, a city in Mesopotamia; but it is rather thought to be the name with the Aracca of Ptolemy (y), and the Arecha of Marcellinus (z), placed by them both in Susiana; though one would think it should be that city in Chaldea which took its present Arabic name of Erak from Erech: the Arabic writers say (a), when Irac or Erac is absolutely put, it denotes Babylonia, or Chaldea, in the land of Shinar; and they say that Shinar is in Al-Erac. The next city, Accad, according to the Targums of Jonathan and Jerusalem, is Netzibin, or Nisibis, a city in Mesopotamia; in the Septuagint version it is called Archad; and Ctesias (b) relates, that at the Persian Sittace was a river called Argad, which Bochart (c) thinks carries in it a manifest trace of this name; and observes, from Strabo (d), that that part of Babylon nearest to Susa was called Sitacena. And the other city, Calneh, according to the above Targums, is Ctesiphon, and is generally thought to be the place intended, and was a town upon the Tigris, near to Seleucia in Babylon; it was first called Chalone, and its name was changed to Ctesiphon by Pacorus, king of the Persians. It is in Is 10:9 called Calno, and by the Septuagint version there the Chalane, which adds,"where the tower was built;''and from whence the country called the Chalonitis by Pliny (e) had its name, the chief city of which was Ctesiphon; and who says (f) Chalonitis is joined with Ctesiphon. Thus far goes the account of Nimrod; and, though no mention is made of his death, yet some writers are not silent about it. Abulpharagius (g), an Arabic writer, says he died in the tower of Babel, it being blown down by stormy winds; the Jewish writers say (h) he was killed by Esau for the sake of his coat, which was Adam's, and came to Noah, and from him to Ham, and so to Nimrod. When he began his reign, and how long he reigned, is not certain; we have only some fabulous accounts: according to Berosus (i), he began to reign one hundred and thirty one years after the flood, and reigned fifty six years, and then disappeared, being translated by the gods: and, indeed, the authors of the Universal History place the beginning of his reign in the year of the flood one hundred and thirty one, and thirty years after the dispersion at Babylon (k); and who relate, that the eastern writers speak of his reign as very long: a Persian writer gives his name a Persian derivation, as if it was Nemurd, that is, "immortal", on account of his long reign of above one hundred and fifty years: and some of the Mahometan historians say he reigned in Al-Sowad, that is, the "black country", four hundred years (l).
(t) Hist. l. 5. c. 1. (u) Apud Joseph. contra Apion. l. 1. c. 20. (w) Apud. Euseb. Evangel. Praepar. l. 9. c. 41. p. 457. (x) Apud. Euseb. Evangel. Praepar. l. 9. c. 18. p. 420. (y) Geograph. l. 6. c. 3. (z) Lib. 23. (a) Vid. Hyde in notis ad Peritsol. Itinera Mundi, p. 65. (b) Apud Aelian. Hist. Animal. l. 16. c. 42. (c) Phaleg. l. 4. c. 17. (d) Geograph. l. 15. p. 503. (e) Nat. Hist. l. 6. c. 26. (f) Ibid. c. 27. (g) Hist. Dynast. p. 12. (h) In Pirke Eliezer, c. 24. (i) Antiqu. l. 4. p. 28, 29. (k) Vol. 1. p. 282. and vol. 21. p. 2. (l) Apud Hyde's Hist. Relig. Pers. c. 2. p. 43.
John Wesley
10:10 The beginning of his kingdom was Babel - Some way or other, he got into power: and so laid the foundations of a monarchy which was afterwards a head of gold. It doth not appear that he had any right to rule by birth; but either his fitness for government recommended him, or by power and policy he gradually advanced into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person.
Robert Jamieson, A. R. Fausset and David Brown
10:10 the beginning of his kingdom--This kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts.
10:1110:11: Յերկրէն յայնմանէ ե՛լ Ասուր, եւ շինեաց զՆինուէ, եւ զՌոբովթ քաղաք. եւ զՔաղան.
11 Նեբրոթն ելաւ այդ երկրից ու գնաց Ասուր, կառուցեց Նինուէն, Ռոբոթ քաղաքը, Քաղանը,
11 Այն երկրէն Ասորեստան գնաց ու Նինուէն եւ Ռոբովթ քաղաքը ու Քաղան շինեց։
Յերկրէն յայնմանէ ել Ասուր եւ շինեաց զՆինուէ եւ զՌոբովթ քաղաք եւ զՔաղան:

10:11: Յերկրէն յայնմանէ ե՛լ Ասուր, եւ շինեաց զՆինուէ, եւ զՌոբովթ քաղաք. եւ զՔաղան.
11 Նեբրոթն ելաւ այդ երկրից ու գնաց Ասուր, կառուցեց Նինուէն, Ռոբոթ քաղաքը, Քաղանը,
11 Այն երկրէն Ասորեստան գնաց ու Նինուէն եւ Ռոբովթ քաղաքը ու Քաղան շինեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Из сей земли вышел Ассур, и построил Ниневию, Реховофир, Калах.
10:11 ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ἐκείνης εκεινος that ἐξῆλθεν εξερχομαι come out; go out Ασσουρ ασσουρ and; even ᾠκοδόμησεν οικοδομεω build τὴν ο the Νινευη νινευι Nineuΐ; Ninei καὶ και and; even τὴν ο the Ροωβωθ ροωβωθ city καὶ και and; even τὴν ο the Χαλαχ χαλαχ Chalach; Khalakh
10:11 מִן־ min- מִן from הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the הִ֖וא hˌiw הִיא she יָצָ֣א yāṣˈā יצא go out אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וַ wa וְ and יִּ֨בֶן֙ yyˈiven בנה build אֶת־ ʔeṯ- אֵת [object marker] נִ֣ינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רְחֹבֹ֥ת עִ֖יר rᵊḥōvˌōṯ ʕˌîr רְחֹבֹת עִיר Rehoboth Ir וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּֽלַח׃ kˈālaḥ כֶּלַח Calah
10:11. de terra illa egressus est Assur et aedificavit Nineven et plateas civitatis et ChaleOut of that land came forth Assur, and built Ninive, and the streets of the city, and Chale.
11. Out of that land he went forth into Assyria, and builded Nineveh, and Rehoboth-Ir, and Calah,
10:11. From that land, Assur came forth, and he built Nineveh, and the streets of the city, and Calah,
10:11. Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,
Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah:

11: Из сей земли вышел Ассур, и построил Ниневию, Реховофир, Калах.
10:11
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ἐκείνης εκεινος that
ἐξῆλθεν εξερχομαι come out; go out
Ασσουρ ασσουρ and; even
ᾠκοδόμησεν οικοδομεω build
τὴν ο the
Νινευη νινευι Nineuΐ; Ninei
καὶ και and; even
τὴν ο the
Ροωβωθ ροωβωθ city
καὶ και and; even
τὴν ο the
Χαλαχ χαλαχ Chalach; Khalakh
10:11
מִן־ min- מִן from
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֖וא hˌiw הִיא she
יָצָ֣א yāṣˈā יצא go out
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וַ wa וְ and
יִּ֨בֶן֙ yyˈiven בנה build
אֶת־ ʔeṯ- אֵת [object marker]
נִ֣ינְוֵ֔ה nˈînᵊwˈē נִינְוֵה Nineveh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רְחֹבֹ֥ת עִ֖יר rᵊḥōvˌōṯ ʕˌîr רְחֹבֹת עִיר Rehoboth Ir
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּֽלַח׃ kˈālaḥ כֶּלַח Calah
10:11. de terra illa egressus est Assur et aedificavit Nineven et plateas civitatis et Chale
Out of that land came forth Assur, and built Ninive, and the streets of the city, and Chale.
10:11. From that land, Assur came forth, and he built Nineveh, and the streets of the city, and Calah,
10:11. Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «Из сей земли вышел Ассур…» Одни из толковников принимают здесь имя «Ассур» в смысле собственного имени одного из сыновей Сима (22: ст. LXX, Вульгата, Лютер, Розенмюллер и др.) и толкуют данное место в том смысле, что, семиты, недовольные деспотическим правлением Нимрода и кушитов, предпочли удалиться на север и основать там новое царство. Но по мнению других (Таргум, Делич, Кейль, Ланге, Филарет и мн. другие), имя «Ассур» служит здесь нарицательным обозначением целой страны, в зависимости от чего и сам перевод текста должен быть несколько иным, а именно: «и из земли этой (Сеннаар) вышел он (Нимрод) в Ассирию…»

«и построил Ниневию…» Вначале опорным пунктом господства Нимрода служил Вавилон; теперь он воздвигает новый центр своего владычества на север — город Ниневию. Эта впоследствии обширнейшая столица могущественнейшей ассирийской монархии (Иона 3:3: и 4:11) лежала на берегу реки Тигра, напротив Мосула, в области раскопок современного Куюнджика.

«Реховоф-ир, Калах...» Первый из этих городов доселе остается неизвестным, хотя некоторые и склонны отождествлять его с библейским Елассаром или Ларсой — согласно клинообразных надписей, — находившейся при впадении в Тигр нижнего Заба. По буквальному же переводу с еврейского, слово Реховоф-ир — означает «город улиц», тем дается представление об его обширности. Название города «Калах» встречается в анналах царя Ассурнасирхабала (883–859: гг.), где о нем говорится, как о городе, построенном еще Салманассаром I. Местоположение его учеными определяется на юг от Ниневии, при впадении в Евфрат верхнего Заба, вблизи современного Нимруда. Другие, впрочем, предпочитают видеть его на месте современного местечка Калах-Шергат, в пяти милях на юг от Ниневии.
Adam Clarke: Commentary on the Bible - 1831
10:11: Out of that land went forth Asshur - The marginal reading is to be preferred here. He - Nimrod, went out into Assyria and built Nineveh; and hence Assyria is called the land of Nimrod, Mic 5:6. Thus did this mighty hunter extend his dominions in every possible way. The city of Nineveh, the capital of Assyria, is supposed to have had its name from Ninus, the son of Nimrod; but probably Ninus and Nimrod are the same person. This city, which made so conspicuous a figure in the history of the world, is now called Mossul; it is an inconsiderable place, built out of the ruins of the ancient Nineveh.
Rehoboth, and Calah, etc. - Nothing certain is known concerning the situation of these places; conjecture is endless, and it has been amply indulged by learned men in seeking for Rehoboth in the Birtha of Ptolemy, Calah in Calachine, Resen in Larissa, etc., etc.
Albert Barnes: Notes on the Bible - 1834
10:11 , Gen 10:12
Out of that land came he forth to Asshur. - This may be otherwise rendered, "out of that land came forth Asshur." The probabilities in favor of the former translations are the following: First. The discourse relates to Nimrod. Second. The words admit of it. Third. The word Asshur has occurred hitherto only as the name of a country. Fourth. Asshur, the person, was considerably older than Nimrod, and had probably given name to Asshur before Nimrod's projects began. Fifth. Asshur would have been as great a man as Nimrod, if he had founded Nineveh and its contiguous towns; which does not appear from the text. Sixth. "The beginning of his kingdom" implies the addition to it contained in these verses. Seventh. And the phrases "in the land of Shinar, out of that land," and the need of some definite locality for the second four cities, are in favor of the former rendering.
Asshur was a country intersected by the Tigris. It included the part of Mesopotamia north of Shinar, and the region between the Tigris and Mount Zagros. Its extension westward is undefined by any natural boundary, and seems to have varied at different times. Nineveh was a well-known city of antiquity, situated opposite Mosul on the Tigris. The country in which it was placed is called by Strabo Aturia, a variation seemingly of Asshur. It's remains are now marked by the names Nebbi-yunus and Koyunjik. Rehoboth-ir, the city broadway or market, has not been identified. Kelah is said to be now marked by the ruin called Nimrud. This lies on the left bank of the Tigris, near its confluence with the greater Zab, Its name seems to be preserved in the Calachene of Strabo. It was about twenty miles south of Nineveh. It is possible, however, so far as we can conjecture from conflicting authorities, that Kelah may be Kileh Sherghat, about fifty miles south of Mosul, on the right bank of the Tigris. Resen is placed by the text, between Nineveh and Kelah, and is therefore probably represented by Selamiyeh, a village about half way between Koyunjik and Nimrud. If Kelah, however, be Kileh Sherghat, Resen will coincide with Nimrud. "That is the great city."
This refers most readily to Resen, and will suit very well if it be Nimrud, which was evidently extensive. It may, however, refer to Nineveh. This completion of Nimrod's kingdom, we see, contains also four cities. The Babylonian and Assyrian monarchies were akin in origin, and allied in their history and in their fall. They were too near each other to be independent, and their mutual jealousies at length brought about the ruin of the northern capital. A Kushite, and therefore a Hamite, founded this first world-monarchy or tyranny. Another Hamite power arose simultaneously in Egypt. A branch of the Kushites seem to have gone eastward, and spread over India. But another branch spread through the South of Arabia, and, crossing into Africa, came into contact, sometimes into alliance, and sometimes into collision with the Egyptian monarchy. The eastern empire is noticed particularly, because it intruded into Shemitic ground, and aimed continually at extending its sway over the nations descended from Shem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: am 1700, bc 2304
went forth Asshur: or, he went out into Assyria, Mic 5:6
Asshur: Num 24:22, Num 24:24; Ezr 4:2; Psa 83:8; Eze 27:23, Eze 32:22; Hos 14:3
Nineveh: Kg2 19:36; Isa 37:37; Jon 1:2, Jon 3:1-10; Nah 1:1, Nah 2:8, Nah 3:7; Zep 2:13, the city of, or, the streets of the city
John Gill
10:11 Out of that land went forth Ashur,.... It is a question whether Ashur is the name of a man or of a country; some take it in the latter sense, and render the words, "and out of that land he went forth into Assyria"; so Onkelos; and in this way go Junius and Tremellius, Piscator, Bochart, Cocceius, and others, and the margin of our Bible, and interpret it of Nimrod; and the Targum of Jonathan is express for him, which is this:"out of that land went forth Nimrod, and reigned in Assyria, because he would not be in the council of the generation of the division, and he left four cities; and the Lord gave him therefore a place (or Assyria), and he built four other cities, Nineveh, &c.''so Theophilus of Antioch says (m), that Nebroth (Nimrod) built the same; but then the generality of interpreters which take this way give another and better reason for Nimrod's going out of Shinar or Babylon into Assyria than the Targumist gives; which is, that not content with his own dominions, and willing to enlarge them, he went out and made war upon Assyria, and seized upon it, and built cities in it, and added them to his former ones; in favour of this sense it is urged, that Moses is speaking of what Nimrod the son of Cush did, of the line of Ham, and not of the sons of Shem, among whom Ashur was; and that it is not probable he should introduce a passage relating to a branch of Shem, when he is professedly writing about that of Ham; nor is it agreeable to the history to speak of what Ashur did, before any mention of his birth, which is in Gen 10:22 nor was it peculiar to him to go out of the land of Shinar, since almost all were dispersed from thence; add to which, that Assyria is called the land of Nimrod, Mic 5:6 to which it may be replied, that parentheses of this sort are frequent in Scripture, see 2Kings 4:4 besides, it seems appropriate enough, when treating of Nimrod's dominion and power, in order to show his intolerable tyranny, to remark, that it was such, that Ashur, a son of Shem, could not bear it, and therefore went out from a country he had a right unto; and as for the text in Mic 5:6 the land of Nimrod and the land of Assyria are manifestly distinguished from one another: add to this, that, if Nimrod so early made a conquest of Assyria, it would rather have been called by his own name than his uncle's; and it is allowed by all that the country of Assyria had its name from Ashur, the son of Shem; and who so likely to have founded Nineveh, and other cities, as himself? Besides these, interpreters are obliged to force the text, and insert the particle "into", which is not in it; and the order and construction of the words are more natural and agreeable to the original, as in our version and others, which make Ashur the name of a man, than this, which makes it a country: but then it is not agreed on who this Ashur was; some will have him to be of the posterity of Ham, and a son of Nimrod, as Epiphanius (n) and Chrysostom (o); but this is not probable, nor can any proof be given of it; Josephus (p) is express for it, that Ashur, the son of Shem, built Nineveh, and gave the name of Assyrians to those that were subject to him. The reason of his going out from Shinar, as given by Jarchi, is, when he saw his sons hearkening to Nimrod, and rebelling against the Lord, by building a tower, he went out from them; or it may be, he was drove out by Nimrod by force, or he could not bear his tyrannical government, or live where such a wicked man ruled: and as Nimrod built cities and set up an empire, Ashur did the same in his own defence and that of his posterity:
and builded Nineveh, and the city Rehoboth, and Calah. The first of these cities, Nineveh, the Greeks commonly call Ninus, is placed by Strabo (q) in Atyria, the Chaldee name of Assyria, who generally suppose it had its name from Ninus, whom Diodorus Siculus (r) makes the first king of the Assyrians, and to whom he ascribes the building of this city; and who, one would think, should be Ashur, and that Ninus was another name of him, or however by which he went among the Greeks; and so this city was called after him; or rather it had its name from the beauty of it, the word signifying a beautiful habitation, as Cocceius (s) and Hillerus (t) give the etymology of it; or perhaps, when it was first built by him, it had another name, but afterwards was called Nineveh, from Ninus, who lived many years after him, who might repair, adorn, and beautify it. It was destroyed by the Medes and Babylonians, as foretold by Nahum, and it is difficult now to say where it stood; the place where it is supposed to have been is now called Mosul; of which place Rauwolff (u) says, who was there in 1574, that"there are some very good buildings and streets in it, and it is pretty large, but very ill provided with walls and ditches;--besides this, I also saw, (says he,) just without the town, a little hill, that was almost quite dug through, and inhabited by poor people, where I saw them several times creep in and out as pismires in ant hills: in this place, or thereabouts, stood formerly the potent town of Nineveh, built by Ashur, which was the metropolis of Assyria;--at this time there is nothing of antiquities to be seen in it, save only the fort that lieth upon the hill, and some few villages, which the inhabitants say did also belong to it in former days. This town lieth on the confines of Armenia, in a large plain:''See Gill on Jon 1:2, Jon 3:1, Jon 3:2, Jon 3:3, Nahum 1:8 The next city, Rehoboth, signifies "streets", and so it is rendered in the Targums of Jonathan and Jerusalem; and, because in the Chaldee language streets are called "Beritha", Bochart (w) thinks that this Rehoboth is the city which Ptolemy (x) calls Birtha, on the west of Tigris, at the mouth of the river Lycus, though he places it by Euphrates; wherefore it should rather be Oroba, he places at the river Tigris (y), near to Nineveh also. The last city, Calah, or Calach, was a principal city in the country, by Ptolemy (z) called Calacine, and by Strabo (a) Calachene, and mentioned by both along with Adiabene, a country in Assyria.
(m) Ad Autolycum, l. 2. p. 106. (n) Contra Haeres. l. 1. p. 3. (o) In Genes. Homil. 29. (p) Antiqu. l. 1. c. 6. sect. 4. (q) Geograph. l. 16. p. 507. (r) Bibliothec. l. 2. p. 90, 91. (s) In Jonam, 1, 2. (t) Onomast. Sacr. p. 304, 431. (u) Travels, part 2. c. 9. p. 166. (w) Phaleg. l. 4. c. 21. col. 256. (x) Geograph. l. 5. c. 19. (y) Ibid. l. 6. c. 1. (z) Ibid. (a) Geograph. l. 11. p. 347, 365. & l. 16. p. 507.
Robert Jamieson, A. R. Fausset and David Brown
10:11 Out of that land went forth Asshur--or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country.
and builded Nineveh--opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.
10:1210:12: եւ զԴասեման ՚ի մէջ Նինուէի՛ եւ ՚ի մէջ Քաղանայ, ա՛յն է քաղաք մեծ։
12 ինչպէս նաեւ Նինուէի ու Քաղանի միջեւ գտնուող Դասեմանը: Սա մեծ քաղաք էր:
12 Նինուէի ու Քաղայի մէջտեղ Ռէսէնն ալ շինեց, որ մեծ քաղաք մըն էր։
Եւ [150]զԴասեման ի մէջ Նինուէի եւ ի մէջ Քաղանայ, այն է քաղաք մեծ:

10:12: եւ զԴասեման ՚ի մէջ Նինուէի՛ եւ ՚ի մէջ Քաղանայ, ա՛յն է քաղաք մեծ։
12 ինչպէս նաեւ Նինուէի ու Քաղանի միջեւ գտնուող Դասեմանը: Սա մեծ քաղաք էր:
12 Նինուէի ու Քաղայի մէջտեղ Ռէսէնն ալ շինեց, որ մեծ քաղաք մըն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: И ресен между Ниневию и между Калахом; это город великий.
10:12 καὶ και and; even τὴν ο the Δασεμ δασεμ up; each μέσον μεσος in the midst; in the middle Νινευη νινευι Nineuΐ; Ninei καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Χαλαχ χαλαχ this; he ἡ ο the πόλις πολις city ἡ ο the μεγάλη μεγας great; loud
10:12 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] רֶ֔סֶן rˈesen רֶסֶן Resen בֵּ֥ין bˌên בַּיִן interval נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh וּ û וְ and בֵ֣ין vˈên בַּיִן interval כָּ֑לַח kˈālaḥ כֶּלַח Calah הִ֖וא hˌiw הִיא she הָ hā הַ the עִ֥יר ʕˌîr עִיר town הַ ha הַ the גְּדֹלָֽה׃ ggᵊḏōlˈā גָּדֹול great
10:12. Resen quoque inter Nineven et Chale haec est civitas magnaResen also between Ninive and Chale: this is the great city.
12. and Resen between Nineveh and Calah ( the same is the great city).
10:12. and also Resen, between Nineveh and Calah. This is a great city.
10:12. And Resen between Nineveh and Calah: the same [is] a great city.
And Resen between Nineveh and Calah: the same [is] a great city:

12: И ресен между Ниневию и между Калахом; это город великий.
10:12
καὶ και and; even
τὴν ο the
Δασεμ δασεμ up; each
μέσον μεσος in the midst; in the middle
Νινευη νινευι Nineuΐ; Ninei
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Χαλαχ χαλαχ this; he
ο the
πόλις πολις city
ο the
μεγάλη μεγας great; loud
10:12
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רֶ֔סֶן rˈesen רֶסֶן Resen
בֵּ֥ין bˌên בַּיִן interval
נִֽינְוֵ֖ה nˈînᵊwˌē נִינְוֵה Nineveh
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
כָּ֑לַח kˈālaḥ כֶּלַח Calah
הִ֖וא hˌiw הִיא she
הָ הַ the
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
גְּדֹלָֽה׃ ggᵊḏōlˈā גָּדֹול great
10:12. Resen quoque inter Nineven et Chale haec est civitas magna
Resen also between Ninive and Chale: this is the great city.
10:12. and also Resen, between Nineveh and Calah. This is a great city.
10:12. And Resen between Nineveh and Calah: the same [is] a great city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «и Ресен между Ниневиею и между Калахом», т. е. между современным Куюнджиком и Нимрудом. В вышеуказанных ассирийских надписях упоминается также и город «Ресен», который называется здесь «городом ловца», явно напоминая тем самым вышеприведенную библейскую поговорку о Нимроде. Библия же называет «Ресен» городом великим и помещает его в непосредственном соседстве с Ниневией. Все это, а также и то, что самая Ниневия, по словам пророка Ионы, имела протяжение трех дней пути (3:3), дало основание ученым думать, что Ресен, представлявший собой особый самостоятельный город, находившийся в окрестностях великой Ниневии, впоследствии слился с нею заодно и таким образом утратил свое собственное название (Лейеярд и др.).

Итак, в этих немногих строках Библии воспроизведена вся начальная история халдейско-вавилонской и вавилонско-ассирийской монархии: в полном соответствии с новооткрытыми данными клинообразных памятников, Библия свидетельствует, что первоначальное зарождение государственной жизни произошло в области южной Вавилонии или Халдеи, где средоточием ее были города: Вавилон, Эрех, Аккад и Халне; что затем эта жизнь стала отливать на север, где основала новый центр, в виде Ниневии и окружающих ее городов, и что, наконец, преобладающее влияние кушитов в первой халдейско-вавилонской монархии постепенно должно было уступить свое место семитическому элементу ассирийско-ниневийской монархии.
John Gill
10:12 And Resen, between Nineveh and Calah,.... This was another city built by Ashur, situated between those two cities mentioned: the Targums of Jonathan and Jerusalem call it Talsar, or Thalassar, see Is 37:12 The conjecture of Bochart (b) is more probable, that it is the Larissa of Xenophon, situated on the Tigris; though Junius thinks it is either Bassora, or Belcina, which Ptolemy (c) places on the Tigris, near Nineveh:
the same is a great city: which Jarchi interprets of Nineveh, called a great city, and was indeed one, being sixty miles in circumference, Jon 1:2 but the construction of the words carries it to Resen, which might be the greatest city when first built; and, if understood of Larissa, was a great city, the walls of it being one hundred feet high, and the breadth twenty five, and the compass of it eight miles. Benjamin of Tudela says (d), that in his time Resen was called Gehidagan, and was a great city, in which were 5000 Israelites; but according to Schmidt, this refers to all the cities in a coalition, Nineveh, Rehoboth, Calah, and Resen, which all made that great city Nineveh; or were a Tetrapolis, as Tripoli was anciently three cities, built by the joint interest of the Aradians, Sidonians, and Tyrians, as Diodorus Siculus (e) relates.
(b) Phaleg. l. 4. c. 23. (c) Ut supra. (Geograph. l. 5. c. 19.) (d) Itinerarium, p. 75. (e) Bibliothec. l. 16. p. 439.
10:1310:13: Եւ Մեստրեմ ծնաւ զԼուդիիմացիս, եւ զՍենիիմացի՛ս եւ զՍաղբիիմացիս. եւ զՀեփթաղիիմացիս[79]. [79] Յօրինակին. Եւ Մեստրիմ ծնաւ։
13 Մեստրեմը սերեց լուդիիմացիներին, սենիիմացիներին, սաղբիիմացիներին, հեփթաղիիմացիներին,
13 Եւ Մեստրեմ ծնաւ Ղուդացիները, Անամացիները, Ղաբացիները, Նեփթուքացիները,
Եւ Մեստրեմ ծնաւ զԼուդիիմացիս եւ զՍենիիմացիս եւ զՍաղբիիմացիս եւ զՆեփթաղիիմացիս:

10:13: Եւ Մեստրեմ ծնաւ զԼուդիիմացիս, եւ զՍենիիմացի՛ս եւ զՍաղբիիմացիս. եւ զՀեփթաղիիմացիս[79].
[79] Յօրինակին. Եւ Մեստրիմ ծնաւ։
13 Մեստրեմը սերեց լուդիիմացիներին, սենիիմացիներին, սաղբիիմացիներին, հեփթաղիիմացիներին,
13 Եւ Մեստրեմ ծնաւ Ղուդացիները, Անամացիները, Ղաբացիները, Նեփթուքացիները,
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: От Мицраима произщшли Лудим, Анамим, Легавим, Нафтухим,
10:13 καὶ και and; even Μεσραιμ μεσραιμ father; born τοὺς ο the Λουδιιμ λουδιιμ and; even τοὺς ο the Ενεμετιιμ ενεμετιιμ and; even τοὺς ο the Λαβιιμ λαβιιμ and; even τοὺς ο the Νεφθαλιιμ νεφθαλειμ Nephthaleim; Nefthalim
10:13 וּ û וְ and מִצְרַ֡יִם miṣrˈayim מִצְרַיִם Egypt יָלַ֞ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] לוּדִ֧ים lûḏˈîm לוּדִים Ludites וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲנָמִ֛ים ʕᵃnāmˈîm עֲנָמִים Anamites וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] לְהָבִ֖ים lᵊhāvˌîm לְהָבִים Lehabites וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נַפְתֻּחִֽים׃ naftuḥˈîm נַפְתֻּחִים Naphtuhites
10:13. at vero Mesraim genuit Ludim et Anamim et Laabim NepthuimAnd Mesraim begot Ludim, and Anamim, and Laabim, Nepthuim,
13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
10:13. And truly, Mizraim conceived Ludim, and Anamim, and Lehabim, Naphtuhim,
10:13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim:

13: От Мицраима произщшли Лудим, Анамим, Легавим, Нафтухим,
10:13
καὶ και and; even
Μεσραιμ μεσραιμ father; born
τοὺς ο the
Λουδιιμ λουδιιμ and; even
τοὺς ο the
Ενεμετιιμ ενεμετιιμ and; even
τοὺς ο the
Λαβιιμ λαβιιμ and; even
τοὺς ο the
Νεφθαλιιμ νεφθαλειμ Nephthaleim; Nefthalim
10:13
וּ û וְ and
מִצְרַ֡יִם miṣrˈayim מִצְרַיִם Egypt
יָלַ֞ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
לוּדִ֧ים lûḏˈîm לוּדִים Ludites
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֲנָמִ֛ים ʕᵃnāmˈîm עֲנָמִים Anamites
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לְהָבִ֖ים lᵊhāvˌîm לְהָבִים Lehabites
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נַפְתֻּחִֽים׃ naftuḥˈîm נַפְתֻּחִים Naphtuhites
10:13. at vero Mesraim genuit Ludim et Anamim et Laabim Nepthuim
And Mesraim begot Ludim, and Anamim, and Laabim, Nepthuim,
10:13. And truly, Mizraim conceived Ludim, and Anamim, and Lehabim, Naphtuhim,
10:13. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В этих двух стихах специально указывается потомство Хамова сына — Мицраима, т. е. народонаселение различных египетско-африканских провинций.

«Лудим…» Народность этого имени упоминается еще у пророка Исаии (66:19), как хорошие стрелки из лука, и называется совместно с племенам Хус (Хуш) и Фут (братьев Мицраима, родоначальника Лудима и иных), т. е. жителями северо-западной Африки, Таргумы помещают это племя возле самого Египта, в западной стороне; а ученый египтолог Эберс, найдя, что в иероглифических текстах древнего Египта жители его обозначались именем Lutu или Rutu, полагает, что и это библейское Лудим есть не что иное, как древнейшее обозначение аборигенов Египта.

«Анамим…» По мнению Эберса, это тот самый народ, который в монументах известен под названием «Ааму» и который населял восточную часть Нильской долины и Суэзский перешеек.

«Легавим…» Предполагают, что это та же самая народность, которая в других местах Библии называется «Лудим», или даже прямо «Ливией» (2: Пар 12:3; Дан 11:43; Наум 3:9). На этом основании большинство отождествляет ее с Ливией, лежавшей на северо-запад от Нила, вблизи нынешнего Алжира.

«Нафтухим…» Филологический анализ этого имени открывает, что народ, его носивший, имел отношение к египетскому божеству «Фта» или «Пта»; а так как это было главное божество Мемфиса, то отсюда справедливо заключают, что и в племени «Нафтухим» должно видеть обитателей среднего Египта.
Adam Clarke: Commentary on the Bible - 1831
10:13: Mizraim begat Ludim - Supposed to mean the inhabitants of the Mareotis, a canton in Egypt, for the name Ludim is evidently the name of a people.
Anamim - According to Bochart, the people who inhabited the district about the temple of Jupiter Ammon.
Lehabim - The Libyans, or a people who dwelt on the west of the Thebaid, and were called Libyo-Egyptians.
Naphtuhim - Even the conjectures can scarcely fix a place for these people. Bochart seems inclined to place them in Marmarica, or among the Troglodytae.
Albert Barnes: Notes on the Bible - 1834
10:13-14
Mizraim has seven sons, from whom are derived eight nations.
(26) the Ludim are probably mentioned in Isa 66:19, in connection with Tarshish and Put; in Jer 46:9, in connection with Kush and Put; and in Eze 27:10; Eze 30:5, in connection with Put. In all these instances the name is in the singular, but in our text in the plural, expressly denoting the nation of which Lud was the progenitor. The Ludim were distinguished for the use of the bow. They were, doubtless, an African tribe, related to the Egyptians, and well known to the prophets, though their country cannot now be pointed out. Josephus intimates that they were destroyed, as well as other tribes descended from Mizraim, in the Ethiopic war of the time of Moses; but they still existed in the times of Ezekiel. Movers finds them in the Lewatah, a tribe of Berbers. Others place them in Mauretania. Pliny mentions a river Laud in Tingitana.
(27) the Anamim are not elsewhere mentioned.
(28) the Lehabim are generally identified with the Lubim Ch2 12:3; Ch2 16:8; Dan 2:43; Nah 3:9, who are introduced in connection with the Kushim. They are probably the Libyans, who lay to the west of Egypt, and, extending from the Mediterranean indefinitely to the south, came into contact with the Kushites of Abyssinia.
(29) the Naphtuhim Bochart places in Nephthys, near Pelusium on the Lake Sirbonis. Others find a trace of them in Napata, a town of Meroe. This agrees with the indications of Josephus and the Targum of Jonathan.
(30) the Pathrusim have their place in Pathros, a name of upper Egypt or the Thebais. It is arranged by Isaiah Isa 2:11 between Egypt and Kush.
(31) the Kasluhim are supposed by some to be represented by the Colchians, whom Herodotus (ii. 104) traces to Egypt. It is possible the Colchians may have been a colony from them. But their original seat must have been somewhere on the coast of the Red Sea.
(32) Philistim, who came from (31). The Philistines dwelt on the coast of the Mediterranean, from the border of Egypt to Joppa. They had five principal cities, - Gaza, Ashdod, Ashkelon, Gath, and Ekron. They gave the name פלשׁת peleshet, Pelesheth, to the whole of Kenaan, from which is derived the Greek name Παλαιστὶνη Palaistinee "Palaestina." They are stated by the text to be a colony or offshoot of the Kasluhim.
(33) Kaphtorim. From Jer 47:4, it appears that Kaphtor was a coastland. From Amo 9:7, we learn that the Philistines came from this land. Hence, we conclude that the Kaphtorim dwelt on the coast of the Red Sea, adjacent to the Kasluchim, and left their name, perhaps, in Koptos and Αἴγυπτος Aiguptos. Cappadocia, Crete, and Cyprus only slightly resemble the name, and have no other recommendation. The Kasluhim may have been their southern neighbors, and thus the Philistines may have occupied a part of Kaphtor, before their settlement on the coast of the Great Sea, within the borders of Kenaan, where they would, of course, be another tribe (ἀλλόφυλοι allophuloi). This account of these descendants of Mizraim agrees best with the hint of Josephus, that many of them bordered on the Ethiopians; and perished, or perhaps were forced to migrate, in the Ethiopic or other wars (i. 6, 3). Thus, it appears that the descendants of Mizraim were settled in Africa, with the exception of the Philistines, who migrated into the country to which they gave their name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: Ludim: Ch1 1:11, Ch1 1:12; Jer 46:9; Eze 30:5
Geneva 1599
10:13 And Mizraim begat (h) Ludim, and Anamim, and Lehabim, and Naphtuhim,
(h) Of Lud came the Lydians.
John Gill
10:13 And Mizraim begat Ludim,.... Mizraim was the second son of Ham, of whom See Gill on Gen 10:6. Ludim he is said to beget, the word being plural, is not the name of a man, but of his posterity; and the sense is, that Mizraim begat the father of the Ludim, whose name very probably was Lud, which name is preserved in Is 66:19. These Ludim are the same with the Lydians, Jer 46:9 and whose country is called Lydia, Ezek 30:5 but to be distinguished from Lydia in Asia Minor, and the Lydians there who sprung from Lud, a son of Shem, Gen 10:22 for, as these sprung from Mizraim, the founder of Egypt, they must be somewhere thereabout; and Bochart (f) has proved, by various arguments, that they are the Ethiopians in Africa, now called Abyssines, whose country lies to the south of Egypt, a people formerly famous for archery, as Lud and the Lydians are said to be, Is 66:19 and whoever reads the accounts Diodorus Siculus (g) gives of the Egyptians and Ethiopians, will easily discern a likeness between them, and that the one sprung from the other; both deifying their kings; showing a like carefulness about their funerals; both using hieroglyphics; having the like order of priests, who used shaving; and circumcision was common to them both, as Herodotus observes (h):
and Ananzim, and Lehabim, and Naphtuhim: the name of the father of the Anamim very probably was Anam, though we have no account of him elsewhere: according to Hillerus (i), the Anamim were called so from the pastoral life they led; and, by a transposition of letters, were the same with the Maeonians, who inhabited that tract of land in Asia which was washed by the river Maeonia, or Maeander, and bordered on Lydia; but, as these were the descendants of Mizraim, they must be sought for somewhere about Egypt: much better therefore does Mr. Broughton (k) take them to be the Nubians and Numidians, which were near both Egypt and Ethiopia; though Bochart (l) seems to be most correct, in making them to be the Ammonians, who, Herodotus says, were a colony of the Egyptians and Ethiopians; these lived about Ammon and Nasamonitis, and in that part of Lybia in which the temple of Jupiter Ammon stood, and are the Nomades, that lived a pastoral life; and Bochart (m) thinks they are called Anamim, from Anam, which, in the Arabic language, signifies a "sheep", because they fed sheep, and lived upon them, and clothed themselves with their skins. The word Lehabim, the name of another people from Mizraim, signifies "flames"; and were so called, as Jarchi observes, because their faces were like flames, see Is 13:8 burnt with the heat of the sun, living near the torrid zone; and therefore could not be the Lycians, as Hillerus (n) thinks, the inhabitants of a country in Asia, between Caria and Pamphylia, formerly called Lycia, now Aidimelli, which he observes abounds with places that have their names from fire and flames, as Mount Chimaera, the cities Hephaestium, Myra, Lemyra, Habessus, Telmessus, Balbura, and Sirbis; but these were too far from Egypt, near which it is more probable the Lehabim were, and seem to be the same with the Lubim, which came with Shishak out of Egypt to invade Judea, 2Chron 12:3 and who were called Lybians, Jer 46:9 and their country Lybia, Ezek 30:5 of which Leo Africanus (a) says, that it is a desert, dry and sandy, having neither fountains nor springs; which was near Egypt as well as Ethiopia, with which it is joined in the above place, see Acts 2:10. The word Naphtuhim, the name of another people that sprung from Mizraim, according to Hillerus (o), signifies "open"; and he thinks they are the Pamphylians, who used to admit promiscuously all into their ports and towns, which were open to all strangers, and even robbers, for the sake of commerce; but, as these were a people in lesser Asia, they cannot be the people here meant. Bochart (p) observes, from Plutarch, that the Egyptians used to call the extreme parts of a country, and abrupt places and mountains adjoining to the sea, Nepthys, the same with Nephthuah; and therefore he is of opinion, that these Naphtuhim dwelt on the shores of the Mediterranean sea, near Egypt, in Marmorica; not far from whence was the temple of Aptuchus, mentioned by Ptolemy (q), and placed by him in Cyrene, which carries in it some trace of the name of Naphtuhim; and he suspects that Neptune had his name from hence; he being a Lybian god, as Herodotus (r) says; for none ever used his name before the Lybians, who always honoured him as a god: and it may be observed, from Strabo (s), that many of the temples of Neptune were on the sea shore. Some place these people about Memphis, the name of which was Noph, Is 19:13 but perhaps it may be much better to place them in the country of Nepate, between Syene and Meroc, where Candace, queen of Ethiopia, had her royal palace in the times of Strabo (t).
(f) Phaleg. l. 4. c. 26. (g) Bibliothec. l. 2. p. 143, &c. (h) Euterpe sive, l. 2. c. 104. (i) Onomastic. Sacr. p. 283. (k) See his Works, p. 4, 60. (l) Phaleg. l. 4. c. 30. col. 284. (m) Ib. c. 42. (n) Onomastic. Sacr. p. 281, 583. (a) Descriptio Africae, l. 1. p. 74. (o) Onomastic Sacr. p. 161, 178, 283, 421. (p) Phaleg. l. 4. c. 26. (q) Geograph. l. 4. c. 4. (r) Herodot. Thalia, sive, l. 3. c. 21. Euterpe sive, l. 2. c. 50. (s) Geograph, l. 8. p. 237. (t) Geograph. l. 17. p. 564.
10:1410:14: եւ զՊատրոսոնիիմացիս, եւ զՔաղսոնիիմացիս, ուստի ելին Փղշտացիք. եւ զԿափթոորիմացիս[80]։ [80] Այլք. ԶՔասղովնիիմացիս, ուստի։
14 պատրոսոնիիմացիներին եւ քասղոնիիմացիներին, որոնցից սկիզբ առան փղշտացիներն ու կափթոորիմացիները:
14 Պաթուրեսացիները, Քասղուքացիները (ուրկէ Փղշտացիները ելան) ու Կափթորացիներն ալ։
Եւ զՊատրոսոնիիմացիս, եւ զՔասղոնիիմացիս (ուստի ելին Փղշտացիք), եւ զԿափթոորիմացիս:

10:14: եւ զՊատրոսոնիիմացիս, եւ զՔաղսոնիիմացիս, ուստի ելին Փղշտացիք. եւ զԿափթոորիմացիս[80]։
[80] Այլք. ԶՔասղովնիիմացիս, ուստի։
14 պատրոսոնիիմացիներին եւ քասղոնիիմացիներին, որոնցից սկիզբ առան փղշտացիներն ու կափթոորիմացիները:
14 Պաթուրեսացիները, Քասղուքացիները (ուրկէ Փղշտացիները ելան) ու Կափթորացիներն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: Патрусим, Каслухим, откуда вышли Филистимляне, и Кафторим.
10:14 καὶ και and; even τοὺς ο the Πατροσωνιιμ πατροσωνιιμ and; even τοὺς ο the Χασλωνιιμ χασλωνιιμ from which; for which reason ἐξῆλθεν εξερχομαι come out; go out ἐκεῖθεν εκειθεν from there Φυλιστιιμ φυλιστιιμ and; even τοὺς ο the Καφθοριιμ καφθοριιμ Kaphthoriim; Kafthorim
10:14 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] פַּתְרֻסִ֞ים paṯrusˈîm פַּתְרֻסִים Pathrusites וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּסְלֻחִ֗ים kasluḥˈîm כַּסְלֻחִים Casluhites אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָצְא֥וּ yāṣᵊʔˌû יצא go out מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּפְתֹּרִֽים׃ ס kaftōrˈîm . s כַּפְתֹּרִי Caphtorite
10:14. et Phetrusim et Cesluim de quibus egressi sunt Philisthim et CapthurimAnd Phetrusim, and Chasluim; of whom came forth the Philistines, and the Capthorim.
14. and Pathrusim, and Casluhim (whence went forth the Philistines), and Caphtorim.
10:14. and Pathrusim, and Casluhim, from whom came forth the Philistines and the Caphtorim.
10:14. And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.
And Pathrusim, and Casluhim, ( out of whom came Philistim,) and Caphtorim:

14: Патрусим, Каслухим, откуда вышли Филистимляне, и Кафторим.
10:14
καὶ και and; even
τοὺς ο the
Πατροσωνιιμ πατροσωνιιμ and; even
τοὺς ο the
Χασλωνιιμ χασλωνιιμ from which; for which reason
ἐξῆλθεν εξερχομαι come out; go out
ἐκεῖθεν εκειθεν from there
Φυλιστιιμ φυλιστιιμ and; even
τοὺς ο the
Καφθοριιμ καφθοριιμ Kaphthoriim; Kafthorim
10:14
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פַּתְרֻסִ֞ים paṯrusˈîm פַּתְרֻסִים Pathrusites
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כַּסְלֻחִ֗ים kasluḥˈîm כַּסְלֻחִים Casluhites
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָצְא֥וּ yāṣᵊʔˌû יצא go out
מִ mi מִן from
שָּׁ֛ם ššˈām שָׁם there
פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כַּפְתֹּרִֽים׃ ס kaftōrˈîm . s כַּפְתֹּרִי Caphtorite
10:14. et Phetrusim et Cesluim de quibus egressi sunt Philisthim et Capthurim
And Phetrusim, and Chasluim; of whom came forth the Philistines, and the Capthorim.
10:14. and Pathrusim, and Casluhim, from whom came forth the Philistines and the Caphtorim.
10:14. And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Патрусим…» С тем же самым, а также и с несколько измененным («Петрос») наименованием данная народность встречается и во многих др. местах Священного Писания, где они помещаются между Ефиопией и Мицраимом (Ис 11:11) и различаются от Мигдола, Тафни и Мемфиса (Иер 44:1, 15; Иез 29:14).

В клинообразных летописях Ассаргаддона мы находим, что по завоевании Египта он принял титул царя Musur, Paturusi и Kusi. Из всего этого с достоверностью выводят, что под Патрусим должно разуметь население верхнего Египта, жившее между Мицраимом и Ефиопией.

«Каслухим…» («Хасмоним» по тексту LXX), откуда вышли Филистимляне, и Кафторим. По смыслу этого текста выходит, что «Каслухим» послужили к образованию еще двух других народностей: филистимлян и кафторим. Но в других местах Священного Писания родиной филистимлян довольно определенно указывается «Кафтор» (Втор 2:23; Иер 47:4; Ам 9:7), под которым правдоподобнее всего видеть остров Крит (1: Цар 30:14; Иер 47:4; Иез 25:16). Примиряя два этих показания, экзегеты думают, что Библия говорит о двух различных переселениях филистимлян, из которых древнейшее происходило из Каслухим, т. е. из северо-африканского побережья Средиземного моря, а другое, позднейшее — из Кафторим, т. е. с острова Крита. Несомненно только одно, что жители северо-восточной Африки, о. Крита и филистимляне имели много общего в своем языке, древних верованиях, обычаях, что служит доказательством их генетического родства между собою. Что же касается самих филистимлян, обитавших в Палестине и давших ей свое имя, то анализ самого имени их (пелешет — переселенец), указывает на них, как на переселенцев или выходцев; а древнейшие народные саги называют их именно выходящими из Египта.
Adam Clarke: Commentary on the Bible - 1831
10:14: Pathrusim - The inhabitants of the Delta, in Egypt, according to the Chaldee paraphrase; but, according to Bochart, the people who inhabited the Thebaid, called Pathros in Scripture.
Casluhim - The inhabitants of Colchis; for almost all authors allow that Colchis was peopled from Egypt.
Philistim - The people called Philistines, the constant plagues and frequent oppressors of the Israelites, whose history may be seen at large in the books of Samuel, Kings, etc.
Caphtorim - Inhabitants of Cyprus according to Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Pathrusim: Isa 11:11; Jer 44:1
Philistim: Ch1 1:12; Jer 47:4
Caphtorim: Deu 2:23; Jer 47:4; Amo 9:7
John Gill
10:14 And Pathrusim,.... These are other descendants of Mizraim, the name of whose father very probably was Pathros, from whom the country of Pathros was called, and which is not only spoken of in Scripture along with Egypt, but as a part of it, Is 11:11 and these Pathrusim were doubtless the inhabitants of it; which, as Bochart (u) has shown, is no other than Thebais, or the upper Egypt. Hillerus (w) takes the word to be compounded of and and renders it the corner of the Rosians, and makes it to be the same with the bay of Issus, where was a colony of Egypt, called Cilicians; but the former is more probable.
And Casluhim; these also were the posterity of Mizraim, by another son of his, from whence they had their name: according to Hillerus (x), they are the Solymi, a people near the Lycians and Pisidians, that came out of Egypt, and settled in those parts; but it is much more likely that they were, as Junius (y) observes, the inhabitants of Casiotis, a country mentioned by Ptolemy (z) in lower Egypt, at the entrance of it, where stood Mount Casius: but Bochart (a) is of opinion that they are the Colchi, the inhabitants of the country now called Mingrelia, and which, though at a distance from Egypt, the ancient inhabitants came from thence, as appears from several ancient authors of good credit, as the above learned writer shows.
Out of whom came Philistim, or the Philistines, a people often spoken of in Scripture: these sprung from the Casluhim, or were a branch of that people; according to Ben Melech they sprung both from them and from the Pathrusim; for Jarchi says they changed wives with one another, and so the Philistines sprung from them both; or these were a colony that departed from them, and settled elsewhere, as the Philistines did in the land of Canaan, from whence that part of it which they inhabited was called Palestine: and, if the Casluhim dwelt in Casiotis, at the entrance of Egypt, as before observed, they lay near the land of Canaan, and could easily pass into it. Some think this clause refers not to what goes before, but to what follows after:
and Caphtorim, and read the whole verse thus: "and Pathrusim, and Casluhim, and Caphtorim, out of whom came Philistim"; that is, they came out of the Caphtorim. What has led to such a transposition of the words in the text is Amos 9:7 "and the Philistines from Caphtor": but though they are said to he brought from a place called Caphtor, yet did not spring from the Caphtorim: to me it rather seems, that the two latter were brothers, and both sprung from the Casluhim; since the words may be rendered without a parenthesis: "and Caluhim, out of whom came Philistim and Caphtorim"; though perhaps it may be best of all to consider the two last as the same, and the words may be read, "out of whom came Philistim, even", or that is, "the Caphtorim"; for the Philistines, in the times of Jeremiah, are said to be the remnant of the country of Caphtor, Jer 47:4 and as in Amos the Philistines are said to come out of Caphtor, in Deut 2:23 they are called Caphtorim, that came out of Caphtor, who destroyed the Avim, which dwelt in Hazerim, even unto Azzah, or Gaza, afterwards a principal city of the Philistines: for then, and not before their settlement in the land of Canaan, were they so called; for the word Philistim signifies strangers, people of another country; and the Septuagint version always so renders the word: their true original name seems to be Caphtorim. Bochart (b) indeed will have the Caphtorim to be the Cappadocians, that dwelt near Colchis, about Trapezunt, where he finds a place called Side, which in Greek signifies a pomegranate, as Caphtor does in Hebrew; and so Hillerus (c) takes it for a name of the Cappadocians, who inhabited "Cappath Hor", or the side of Mount Hor, or , the side of Mount Taurus; and in this they both follow the Jewish Targumists, who everywhere render Caphtorim by Cappadocians, as the three Targums do here, and Caphtor by Cappadocia, and as Jonathan on Deut 2:23 but then thereby they understood a people and place in Egypt, even Damietta, the same they suppose with Pelusium; for other Jewish writers say (d), Caphutkia, or Cappadocia, is Caphtor, and in the Arabic language Damietta: so Benjamin of Tudela says (e), in two days I came to Damietta, this is Caphtor; and it seems pretty plain that Caphtor must be some place in Egypt, as Coptus, or some other, and that the Caphtorim, or Philistines, were originally Egyptians, since they descended from Mizraim.
(u) Phaleg. l. 4. c. 31. (w) Onomastic. Sacr. p. 161, 585. (x) Ibid. p. 161, 583, 777. (y) In loc. (z) Geograph. l. 4. c. 5. (a) Phaleg. l. 4. c. 31. (b) Phaleg. l. 4. c. 32. (c) Onamastic. Sacr. p. 160, 282. (d) Maimon. & Bartenora in Misn. Cetubot, c. 13, p. 11. (e) ltinerarium, p. 125.
10:1510:15: Եւ Քանան ծնաւ զՍիդոն զանդրանիկ իւր, եւ զՔետացին։
15 Քանանը ծնունդ տուեց Սիդոնին՝ իր անդրանիկ որդուն, քետացիներին,
15 Քանան ծնաւ իր անդրանիկը՝ Սիդոնը, նաեւ Քետը,
Եւ Քանան ծնաւ զՍիդոն զանդրանիկ իւր, եւ զՔետացին:

10:15: Եւ Քանան ծնաւ զՍիդոն զանդրանիկ իւր, եւ զՔետացին։
15 Քանանը ծնունդ տուեց Սիդոնին՝ իր անդրանիկ որդուն, քետացիներին,
15 Քանան ծնաւ իր անդրանիկը՝ Սիդոնը, նաեւ Քետը,
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10:1515: От Ханаана родились: Сидон, первенец его, Хет,
10:15 Χανααν χανααν Chanaan; Khanaan δὲ δε though; while ἐγέννησεν γενναω father; born τὸν ο the Σιδῶνα σιδων Sidōn; Sithon πρωτότοκον πρωτοτοκος firstborn καὶ και and; even τὸν ο the Χετταῖον χετταιος Chettaios; Khetteos
10:15 וּ û וְ and כְנַ֗עַן ḵᵊnˈaʕan כְּנַעַן Canaan יָלַ֛ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] צִידֹ֥ן ṣîḏˌōn צִידֹון Sidon בְּכֹרֹ֖ו bᵊḵōrˌô בְּכֹר first-born וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֵֽת׃ ḥˈēṯ חֵת Heth
10:15. Chanaan autem genuit Sidonem primogenitum suum EttheumAnd Chanaan begot Sidon, his firstborn, the Hethite,
15. And Canaan begat Zidon his firstborn, and Heth;
10:15. Then Canaan conceived Sidon his firstborn, the Hittite,
10:15. And Canaan begat Sidon his firstborn, and Heth,
And Canaan begat Sidon his firstborn, and Heth:

15: От Ханаана родились: Сидон, первенец его, Хет,
10:15
Χανααν χανααν Chanaan; Khanaan
δὲ δε though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Σιδῶνα σιδων Sidōn; Sithon
πρωτότοκον πρωτοτοκος firstborn
καὶ και and; even
τὸν ο the
Χετταῖον χετταιος Chettaios; Khetteos
10:15
וּ û וְ and
כְנַ֗עַן ḵᵊnˈaʕan כְּנַעַן Canaan
יָלַ֛ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
צִידֹ֥ן ṣîḏˌōn צִידֹון Sidon
בְּכֹרֹ֖ו bᵊḵōrˌô בְּכֹר first-born
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֵֽת׃ ḥˈēṯ חֵת Heth
10:15. Chanaan autem genuit Sidonem primogenitum suum Ettheum
And Chanaan begot Sidon, his firstborn, the Hethite,
10:15. Then Canaan conceived Sidon his firstborn, the Hittite,
10:15. And Canaan begat Sidon his firstborn, and Heth,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-18: В этих четырех стихах дан перечень главнейших ханаанитских племен, населявших Сирию и Палестину, до завоевания последней Иисусом Навином.

Первенцами Ханаана, не столько по рождению, сколько по значению, названы здесь жители Сидона, богатого, морского города, бывшего вместе с Тиром столицей Финикии (3: Цар 5:6; 1: Пар 22:4; Ис 23:2, 4, 12; Иез 27:8).

«Xeт» — родоначальник хеттеев (Быт 23:3, 5), могущественного сирийского племени, страшного некогда и для самого Египта, оставившего после себя следы высокой культуры и целую богатую литературу, доселе еще почти неразгаданную учеными (хеттейские надписи).

«Иевусеи» — жили в горах Иерусалима, до дней Давида, который покорил их (Нав 15:8; Суд 19:10; 2: Цар 5:6; 1: Пар 11:4–5).

«Aмoppeи» — одно из сильнейших ханаанских племен, имевшее по восточную сторону Иордана два сильных царства — Есевон и Васан (Чис 21: 26).

«Гepгесеи» — известны только по имени, как сражавшееся с евреями на запад от Иордана (Нав 24:11).

«Евеи», или, по чтению м. Филарета, «хивеи», упоминаются еще в Нав 24:11; Нав 9:1, 7; Суд 3:3: — обитали при подошве горы Ливана.

«Аркеи», или Аркиты, вероятно, обитатели города Арки, находившегося на месте современных руин при местечке Тель-Арки, у подошвы того же Ливана.

«Синеи», или «Синиты», — народность, соседняя с предыдущей, обитавшая вблизи древней крепости, носившей то же самое имя.

«Арвадеи» — жили в Арваде, или Руаде (И. Фл.), т. е. на Барейнских островах нашего времени, как думает Ленорман; впоследствии они образовали ядро населения Финикии и сообщили ему страсть к мореплаванию и торговле.

«Цемареи и Химафеи» — две народности, очень мало известные; полагают, что первые сообщили свое имя Симри — городу северной Финикии, развалины которого и доселе известны под названием Сумра. Точно также и имя Химафей, по всей вероятности, перешло на город Хаммани-Рабба, лежавший на р. Оронте, близ Дамаска. У греков он назывался «Епифанией», в новое время известен под древним именем «Хама».

«Впоследствии племена Ханаанские рассеялись…» Т. е. под влиянием взаимного смешения, завоеваний и последовательных переселений неоднократно меняли свои топографические границы, благодаря чему не только крайне трудно, — но и положительно невозможно твердо установить их местожительство.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And Canaan begat Sidon his firstborn, and Heth, 16 And the Jebusite, and the Amorite, and the Girgasite, 17 And the Hivite, and the Arkite, and the Sinite, 18 And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. 19 And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. 20 These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.
Observe here, 1. The account of the posterity of Canaan, of the families and nations that descended from him, and of the land they possessed, is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was in process of time to become the holy land, Immanuel's land; and this God had an eye to when, in the mean time, he cast the lot of that accursed devoted race in that spot of ground which he had selected for his own people; this Moses takes notice of, Deut. xxxii. 8, When the Most High divided to the nations their inheritance, he set the bounds of the people according to the number of the children of Israel. 2. By this account it appears that the posterity of Canaan were numerous, and rich, and very pleasantly situated; and yet Canaan was under a curse, a divine curse, and not a curse causeless. Note, Those that are under the curse of God may yet perhaps thrive and prosper greatly in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us, Eccl. ix. 1. The curse of God always works really and always terribly: but perhaps it is a secret curse, a curse to the soul, and does not work visibly, or a slow curse, and does not work immediately; but sinners are by it reserved for, and bound over to, a day of wrath. Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing.
Adam Clarke: Commentary on the Bible - 1831
10:15: Sidon - Who probably built the city of this name, and was the father of the Sidonians.
Heth - From whom came the Hittites, so remarkable among the Canaanitish nations.
Albert Barnes: Notes on the Bible - 1834
10:15-19
From Kenaan are descended eleven nations:
(34) Zidon is styled his first-born. The name is retained in the well-known town on the coast of Phoenicia, which is accordingly of the highest antiquity among the cities of that region. The Sidonians were reckoned co-extensive with the Phoenicians, and are mentioned by Homer (Iliad 23:743; Odyssey 4:618).
(35) Heth. This tribe dwelt about Hebron and in the mountains around, and perhaps still further north in the districts extending toward the Euphrates Gen 23:3; Num 13:29; Jos 1:4. Esau took wives from the Hittites Gen 26:34-35, and some part of the nation existed even after the captivity Ezr 9:1.
(36) the Jebusite has his chief seat in and around Jerusalem, which was called Jebus, from his chief; and the citadel of which was wrested from him only in the time of David Sa2 5:7.
(37) the Amorite was one of the most important and extensive tribes of Kenaan. Five kings of this nation dwelt in the mountains afterward occupied by Judah Gen 14:7, Gen 14:13; Num 13:29; Jos 10:5, and two on the east of the Jordon, in Heshbon and Bashan, north of Moab Num 21:13; Deu 4:47. The eastern Amorites were conquered under Moses, the western under Joshua. A remnant of them were made bondsmen by Solomon Kg1 9:20. They survived the captivity Ezr 9:1.
(38) the Girgashite seems to have lain on the west of the Jordan, and the name may be preserved in the reading Γεργεσηνῶν Gergesē nō n, of Mat 8:28. The town of the Gergesenes is supposed to have been at the southeast of the lake of Gennesaret Gen 15:21; Deu 7:1; Jos 24:11.
(39) the Hivite was found at Shalem, Gibeon, and also at the foot of Hermon and Antilibanus Gen 34:2; Jos 9:7; Jos 11:3; Jdg 3:3. The former were also classed under the Amorites Gen 48:22; Sa2 21:2. With the exception of four cities of the Gibeonites, they were conquered by Joshua Jos 9:17; Jos 11:3, Jos 11:19.
(40) the Arkite probably dwelt near a town called Arke or Caesarea Libani, lying some miles north of Tripolis, at the foot of Lebanon. Its ruins are still extant at Tel Arka.
(41) the Sinite is supposed to have dwelt in Sinna, a town mentioned by Strabo, called Sine by Jerome, and Syn in the fifteenth century (Strab. xvi. 2, 18; Hieron. Quaest. in Gen., Breitenbach, Travels, p. 47), not far from Arke.
(42) the Arvadite dwelt in Arvad, Aradus, now Ruad, a Phoenician town on an island of the same name.
(43) the Zemarite has been traced in the town Σίμυρα Simura, the ruins of which were found by Shaw at the western foot of Lebanon, under the name of Sumra.
(44) the Hamathite was the inhabitant of Hamath, called Hamath Rabbah (the great), by the Greeks Epiphaneia, and at present Hamah. It is situated on the Orontes, and held an important place in the history of Israel. The land of Hamath was of great extent, including the town of Riblab Kg2 25:21 and reaching even to Antioch. The entrance of Hamath חמת בוא bô' chamā t, the northern part of the valley between Lebanon and Antilibanus, formed the utmost boundary of Palestine to the north Num 13:21; Jos 13:5; Kg1 8:65. Its king was in alliance with David Sa2 8:10.
And afterward were the families of the Kenaanites spread abroad. - After the confusion of tongues were these nations formed; and after the formation of these Kenaanic tribes occurred the dispersion spoken of in the text. We do not know what was the original seat of the Kenaanites; or whether the dispersion here mentioned was violent or not. Its primary result, however, seems to have been their settlement in the country of which the boundaries are next described. It is not improbable that this land was allotted to a portion of the Shemites, and occupied by them when the Kenaanites entered and established themselves among them Gen 40:15. The Kenaanites probably had the same grasping tendency which displayed itself in Nimrod, their kinsman; and therefore seized upon the country with a high hand, and called it after their name. Their expulsion, on the conquest of the land by the Israelites, and their commercial activity, led to a still further dispersion; as colonies were sent out by them to the distant shores of the Mediterranean, to Asia Minor, Greece, Africa, Spain, and even the British Isles. But it can scarcely be supposed that reference is here made to these subsequent events in their history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Canaan: Ch1 1:13
Sidon: Heb. Tzidon, Gen 49:13; Jos 11:8; Isa 23:4, Zidon
Heth: Gen 15:18-21, Gen 28:3-20; Exo 3:8, Exo 34:11; Num 34:2-15; jos 12:8-24; Sa2 11:3
John Gill
10:15 And Canaan begat Sidon his firstborn,.... Canaan is the fourth son of Ham; the posterity of Phut, his third son, are omitted: the firstborn of Canaan was Sidon, from whom the city of Sidon had its name, being either built by himself, who called it after his own name, or by some of his posterity, who called it so in memory of their ancestor: it was a very ancient city, more ancient than Tyre, for that was built by the Sidonians; Homer makes mention of it, but not of Tyre: it is now called Said, as it was in the times of Benjamin of Tudela (f). Justin (g) says it had its name from the plenty of fish on its coasts; but, since Canaan had a son of this name, it was no doubt so called from him.
And Heth; the father of the Hittites, who dwelt about Hebron, on the south of the land of Canaan; for when Sarah died, the sons of Heth were in possession of it, Gen 23:2 of this race were the Anakim, or giants, drove out from hence by Caleb, Num 13:22 and these Hittites became terrible to men in later times, as appears from 4Kings 7:6 hence signifies to terrify, affright, and throw into a consternation.
(f) Itinerarium. p. 34. (g) E. Trogo, l. 18. c. 3.
John Wesley
10:15 The account of the posterity of Canaan, and the land they possessed is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was to become Immanuel's land. And by this account, it appears that the posterity of Canaan was both numerous and rich, and very pleasantly seated, and yet Canaan was under a curse. Canaan here has a better land than either Shem or Japheth and yet they have a better lot, for they inherit the blessing.
10:1610:16: Եւ զՅեբուսացին, եւ զԱմովրհացին, եւ զԳերգեսացին,
16 յեբուսացիներին, ամորհացիներին, գերգեսացիներին,
16 Յեբուսացին, Ամօրհացին, Գերգեսացին,
Եւ զՅեբուսացին եւ զԱմովրհացին եւ զԳերգեսացին:

10:16: Եւ զՅեբուսացին, եւ զԱմովրհացին, եւ զԳերգեսացին,
16 յեբուսացիներին, ամորհացիներին, գերգեսացիներին,
16 Յեբուսացին, Ամօրհացին, Գերգեսացին,
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10:1616: Иевусей, Аморей, Гергесей,
10:16 καὶ και and; even τὸν ο the Ιεβουσαῖον ιεβουσαιος and; even τὸν ο the Αμορραῖον αμορραιος and; even τὸν ο the Γεργεσαῖον γεργεσαιος Gergesaios; Yeryeseos
10:16 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְבוּסִי֙ yᵊvûsˌî יְבוּסִי Jebusite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הַ ha הַ the גִּרְגָּשִֽׁי׃ ggirgāšˈî גִּרְגָּשִׁי Girgashite
10:16. et Iebuseum et Amorreum GergeseumAnd the Jebusite, and the Amorrhite, and the Gergesite,
16. and the Jebusite, and the Amorite, and the Girgashite;
10:16. and the Jebusite, and the Amorite, the Girgashite,
10:16. And the Jebusite, and the Amorite, and the Girgasite,
And the Jebusite, and the Amorite, and the Girgasite:

16: Иевусей, Аморей, Гергесей,
10:16
καὶ και and; even
τὸν ο the
Ιεβουσαῖον ιεβουσαιος and; even
τὸν ο the
Αμορραῖον αμορραιος and; even
τὸν ο the
Γεργεσαῖον γεργεσαιος Gergesaios; Yeryeseos
10:16
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְבוּסִי֙ yᵊvûsˌî יְבוּסִי Jebusite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הַ ha הַ the
גִּרְגָּשִֽׁי׃ ggirgāšˈî גִּרְגָּשִׁי Girgashite
10:16. et Iebuseum et Amorreum Gergeseum
And the Jebusite, and the Amorrhite, and the Gergesite,
10:16. and the Jebusite, and the Amorite, the Girgashite,
10:16. And the Jebusite, and the Amorite, and the Girgasite,
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Adam Clarke: Commentary on the Bible - 1831
10:16: The Jebusite-Amorite, etc. - Are well known as being the ancient inhabitants of Canaan, expelled by the children of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: Jebusite: Jdg 1:21; Sa2 24:18; Zac 9:7
John Gill
10:16 And the Jebusite,.... Who had their name from Jebus, a third son of Canaan, and from whom Jerusalem was called Jebus, Judg 19:10 and where his posterity continued to dwell when the land of Canaan was possessed by the Israelites; for they were so strong and powerful, that the men of Judah could not drive them out from thence, and here they remained until the times of David, who dispossessed them of it, Josh 15:63. There is an island near Spain, formerly called Ebusus, now Ibissa, where was one of the colonies of the Phoenicians, in which, Bochart (g) observes, the name of the Jebusites is thought to remain.
And the Emorite; so called from Emor, the fourth son of Canaan, commonly called the Amorite, a people so strong and mighty, that they are compared to cedars for height, and to oaks for strength, Amos 2:9 they dwelt both on this and the other side Jordan: Sihon, one of their kings, made war on the king of Moab, and took all his country from him unto Arnon, Num 21:26 and in the times of Joshua there were several kings of the Amorites, which dwelt on the side of Jordan westward, Josh 5:1 hence it may be Amor, in the Arabic tongue signifying to command, and Emir, a commander.
And the Girgasite; the same with the Gergesene in Mt 8:28 who, in the times of Christ, lived about Gerasa, or Gadara: a Jewish writer (h) says, that when they left their country to Israel, being forced to it by Joshua, they went into a country which to this day is called Gurgestan.
(g) Phaleg. l. 4. c. 36. fol. 304. (h) R. Zacuth. Sepher. Jachasin, fol. 135. 2.
10:1710:17: եւ զԽեւացին, եւ զԱրուակացին, եւ զԱմինացին,
17 խեւացիներին, արուակացիներին[9], ամինացիներին,[9] Այլ բնագրերում եւ հայերէն մի քանի ձեռագրերում՝ արուկացիներին:
17 Խեւացին, Արուկեցին, Ասենացին,
Եւ զԽեւացին եւ զԱրուակացին եւ զԱմինացին:

10:17: եւ զԽեւացին, եւ զԱրուակացին, եւ զԱմինացին,
17 խեւացիներին, արուակացիներին[9], ամինացիներին,
[9] Այլ բնագրերում եւ հայերէն մի քանի ձեռագրերում՝ արուկացիներին:
17 Խեւացին, Արուկեցին, Ասենացին,
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10:1717: Евей, Аркей, Синей,
10:17 καὶ και and; even τὸν ο the Ευαῖον ευαιος and; even τὸν ο the Αρουκαῖον αρουκαιος and; even τὸν ο the Ασενναῖον ασενναιος Asennaios; Asenneos
10:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the חִוִּ֥י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the עַרְקִ֖י ʕarqˌî עַרְקִי Arkite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סִּינִֽי׃ ssînˈî סִינִי Sinite
10:17. Eveum et Araceum SineumThe Hevite and the Aracite: the Sinite,
17. and the Hivite, and the Arkite, and the Sinite;
10:17. the Hivite, and the Arkite: the Sinite,
10:17. And the Hivite, and the Arkite, and the Sinite,
And the Hivite, and the Arkite, and the Sinite:

17: Евей, Аркей, Синей,
10:17
καὶ και and; even
τὸν ο the
Ευαῖον ευαιος and; even
τὸν ο the
Αρουκαῖον αρουκαιος and; even
τὸν ο the
Ασενναῖον ασενναιος Asennaios; Asenneos
10:17
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
חִוִּ֥י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
עַרְקִ֖י ʕarqˌî עַרְקִי Arkite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סִּינִֽי׃ ssînˈî סִינִי Sinite
10:17. Eveum et Araceum Sineum
The Hevite and the Aracite: the Sinite,
10:17. the Hivite, and the Arkite: the Sinite,
10:17. And the Hivite, and the Arkite, and the Sinite,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Hivite: Gen 34:2
John Gill
10:17 And the Hivite,.... These dwelt in Hermon, a part of Mount Lebanon from Mount Baal Hermon unto the entering in of Hamath, Josh 11:3 to the east of the land of Canaan; hence they were sometimes called Kadmonites, or Easterlings, Gen 15:19 and are thought to have their name from dwelling in holes and caves like serpents; hence Cadmus the Phoenician, and his wife Hermonia, who seem to have their names from hence, are reported to be turned into serpents, they being Hivites, which this word signifies, as Bochart (i) observes.
And the Arkite; the same with the Aruceans, or Arcaeans, Josephus (k) speaks of in Phoenicia about Sidon, and from whom the city Arce had its name, which he places in Lebanon; and is mentioned by Menander (l) as revolting to the king of Assyria, with Sidon and old Tyre; and which is reckoned by Ptolemy (m) a city of Phoenicia, and placed by him near old Byblus; and hence Bothart (n) thinks Venus had the name of Venus Architis, said by Macrobius (o) to be worshipped by the Assyrians and Phoenicians.
And the Sinite: either the inhabitants of the wilderness of Sin, who dwelt in the northern part of the desert of Arabia, or the Pelusiotae, as Bochart (p) thinks, the inhabitants of Pelusium, which was called Sin, Ezek 30:15 the former being its Greek name, the latter its Chaldee or Syriac name, and both signify "clay", it being a clayey place; but Canaan or Phoenicia seems not to have reached so far; Jerom speaks of a city not far from Arca called Sin, where rather these people may be thought to dwell.
(i) Ut supra. (Phaleg. l. 4. c. 36. fol. 304.) (k) Antiqu. l. 1. c. 6. sect. 2. & l. 5. c. 1. sect. 23. (l) Apud Joseph. Antiqu. l. 9. c. 14. sect. 2. (m) Geograph. l. 5. c. 15. (n) Ut supra. (Phaleg. l. 4. c. 36. fol. 304.) (o) Saturnal. l. 1. c. 21. (p) Ut supra. (Phaleg. l. 4. c. 36. fol. 304.)
10:1810:18: եւ զԱրագիոնացին, եւ զՍամարացին, եւ զԱմաթացին։ Եւ յետ այնորիկ սփռեցան ազգք Քանանացւոց։
18 արադիոնացիներին, սամարացիներին եւ ամաթացիներին: Դրանից յետոյ սփռուեցին քանանացիների ցեղերը:
18 Արուադացին, Սամարացին եւ Ամաթացին ու ետքը Քանանացիներու ցեղերը տարածուեցան։
Եւ զԱրագիոնացին եւ զՍամարացին եւ զԱմաթացին. եւ յետ այնորիկ սփռեցան ազգք Քանանացւոց:

10:18: եւ զԱրագիոնացին, եւ զՍամարացին, եւ զԱմաթացին։ Եւ յետ այնորիկ սփռեցան ազգք Քանանացւոց։
18 արադիոնացիներին, սամարացիներին եւ ամաթացիներին: Դրանից յետոյ սփռուեցին քանանացիների ցեղերը:
18 Արուադացին, Սամարացին եւ Ամաթացին ու ետքը Քանանացիներու ցեղերը տարածուեցան։
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10:1818: Арвадей, Цемарей и Химарей. В последствии племена Ханаанские рассеялись.
10:18 καὶ και and; even τὸν ο the Ἀράδιον αραδιος and; even τὸν ο the Σαμαραῖον σαμαραιος and; even τὸν ο the Αμαθι αμαθι and; even μετὰ μετα with; amid τοῦτο ουτος this; he διεσπάρησαν διασπειρω sow abroad; scatter around αἱ ο the φυλαὶ φυλη tribe τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos
10:18 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַרְוָדִ֥י ʔarwāḏˌî אַרְוָדִי Arvadite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צְּמָרִ֖י ṣṣᵊmārˌî צְמָרִי Zemarite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the חֲמָתִ֑י ḥᵃmāṯˈî חֲמָתִי Hamathite וְ wᵊ וְ and אַחַ֣ר ʔaḥˈar אַחַר after נָפֹ֔צוּ nāfˈōṣû פוץ disperse מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan הַֽ hˈa הַ the כְּנַעֲנִֽי׃ kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
10:18. et Aradium Samariten et Amatheum et post haec disseminati sunt populi ChananeorumAnd the Aradian, the Samarite, and the Hamathite: and afterwards the families of the Chanaanites were spread abroad.
18. and the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanite spread abroad.
10:18. and the Arvadian, the Samarite, and the Hamathite. And after this, the peoples of the Canaanites became widespread.
10:18. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.
And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad:

18: Арвадей, Цемарей и Химарей. В последствии племена Ханаанские рассеялись.
10:18
καὶ και and; even
τὸν ο the
Ἀράδιον αραδιος and; even
τὸν ο the
Σαμαραῖον σαμαραιος and; even
τὸν ο the
Αμαθι αμαθι and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
διεσπάρησαν διασπειρω sow abroad; scatter around
αἱ ο the
φυλαὶ φυλη tribe
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
10:18
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אַרְוָדִ֥י ʔarwāḏˌî אַרְוָדִי Arvadite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צְּמָרִ֖י ṣṣᵊmārˌî צְמָרִי Zemarite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
חֲמָתִ֑י ḥᵃmāṯˈî חֲמָתִי Hamathite
וְ wᵊ וְ and
אַחַ֣ר ʔaḥˈar אַחַר after
נָפֹ֔צוּ nāfˈōṣû פוץ disperse
מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan
הַֽ hˈa הַ the
כְּנַעֲנִֽי׃ kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
10:18. et Aradium Samariten et Amatheum et post haec disseminati sunt populi Chananeorum
And the Aradian, the Samarite, and the Hamathite: and afterwards the families of the Chanaanites were spread abroad.
10:18. and the Arvadian, the Samarite, and the Hamathite. And after this, the peoples of the Canaanites became widespread.
10:18. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Arvadite: Eze 27:8
Zemarite: Jos 18:22; Ch2 13:4
Hamathite: Num 34:8; Sa2 8:9; Kg2 17:24, Kg2 17:30; Isa 10:9; Eze 47:16, Eze 47:17; Zac 9:2
John Gill
10:18 And the Arvadite,.... The inhabitants of Arvad, or Aradus, an island in the Phoenician sea; it is mentioned with Sidon, Ezek 27:8 so Josephus says (q), the Arudaeans possessed the island Aradus: it is about a league distant from the shore; Strabo (r) says it is twenty furlongs from land, and about seven in circumference, and is said to be built by the Sidonians; it is now, as Mr. Maundrel (s) says, by the Turks called Ru-ad, or, as Dr. Shaw says (t), Rou-wadde; See Gill on Ezek 27:8.
And the Zemarite; who perhaps built and inhabited Simyra, a place mentioned by Pliny (u), not far from Lebanon, and along with Marathos, and Antarados, which lay on the continent, right against the island Aradus, or Arvad, and near the country of the Aradians. Strabo (w) makes mention of a place called Taxymira, which Casaubon observes should be Ximyra, or Simyra; and Mela (x) speaks of the castle of Simyra as in Phoenicia. There was a city called Zemaraim in the tribe of Benjamin, Josh 18:22 which Bishop Patrick suggests, and Ainsworth before him, that Zemarus, the son of Canaan, might be the founder of; and there is also a mountain of the same name in Mount Ephraim, 2Chron 13:4.
And the Hamathite: who dwelt in Amathine, as Josephus (y), and was in his time called by the inhabitants Amathe; but the Macedonians called it, from one of their race, Epiphania, which seems to have been the country called Amathite,He removed from Jerusalem, and met them in the land of Amathis: for he gave them no respite to enter his country. (1 Maccabees 12:25)there was another Hamath, called Antiochia, but cannot be meant, since Hamath was the northern border of the land of Israel, then called the entrance of Hamath, which border was pretty near to Epiphania, but not so far as Antioch; this is the Amathus of Syria, twice mentioned by Herodotus, as Hillerus (z) observes: but both Reland (a) and Vitringa (b) are of opinion, that the Hamath so often mentioned in Scripture, which doubtless had its name from the Hamathite, is neither Antiochia nor Epiphania, but the city Emesa, or Emissa, which lay below Epiphania, upon the Orontes, nearer Damascus and the land of Canaan; and Hamath is mentioned with Damascus and Arpad, or Arvad, Is 10:9 and, according to Ezek 47:16. Hamath must lie between Damascus and the Mediterranean sea.
And afterwards were the families of the Canaanites spread abroad; not only these eleven, but two more which are not mentioned, the Canaanites properly so called, and the Perizzites; these families at first dwelt in one place, or within narrow limits; but, as they increased, they spread themselves further every way, and in process of time possessed all the country from Idumea and Palestine to the mouth of the Orontes, and which they held about seven hundred years, when five of these families, with the two other above mentioned, were cast out of the land for their sins, and to make way for the people of Israel.
(q) Antiqu. l. 1. c. 6. sect. 2. (r) Geograph. l. 16. p. 518. (s) Journey from Aleppo, &c. p. 19. Ed. 7. (t) Travels, p. 267. Ed. 2. (u) Nat. Hist. l. 5. c. 20. (w) Geograph. l. 16. p. 518. (x) De situ orbis, l. 1. c. 12. (y) Ut supra. (Antiqu. l. 1. c. 6. sect. 2.) (z) Onomastic. Sacr. p. 780. (a) Palestina Illustrata, tom. 1. l. 1. p. 121, 123, 317. (b) Comment. in Jesaiam, c. 10, 9.
10:1910:19: Եւ եղեն սահմանք Քանանացւոց, ՚ի Սիդոնէ մինչեւ ՚ի գա՛լ ՚ի Գերարա եւ ՚ի Գազա. մինչեւ ՚ի գա՛լ ՚ի Սոդոմ եւ ՚ի Գոմոր, եւ յԱդամա՛ եւ ՚ի Սեբոյիմ մինչեւ ՚ի Լասա։
19 Քանանացիների սահմանները ձգուեցին Սիդոնից մինչեւ Գերարա, որ Գազայի մօտ էր, մինչեւ Սոդոմ եւ Գոմոր, Ադամայից ու Սեբոյիմից մինչեւ Լասա:
19 Եւ Քանանացիներու սահմանը Սիդոնէ Գերարա անցնելով մինչեւ Գազա, Սոդոմ ու Գոմոր եւ Ադմա ու Սեբոյիմ, մինչեւ Ղասա է։
Եւ եղեն սահմանք Քանանացւոց` ի Սիդոնէ մինչեւ ի գալ ի Գերարա եւ ի Գազա, մինչեւ ի գալ ի Սոդոմ եւ ի Գոմոր, եւ յԱդամա եւ ի Սեբոյիմ մինչեւ ի Լասա:

10:19: Եւ եղեն սահմանք Քանանացւոց, ՚ի Սիդոնէ մինչեւ ՚ի գա՛լ ՚ի Գերարա եւ ՚ի Գազա. մինչեւ ՚ի գա՛լ ՚ի Սոդոմ եւ ՚ի Գոմոր, եւ յԱդամա՛ եւ ՚ի Սեբոյիմ մինչեւ ՚ի Լասա։
19 Քանանացիների սահմանները ձգուեցին Սիդոնից մինչեւ Գերարա, որ Գազայի մօտ էր, մինչեւ Սոդոմ եւ Գոմոր, Ադամայից ու Սեբոյիմից մինչեւ Լասա:
19 Եւ Քանանացիներու սահմանը Սիդոնէ Գերարա անցնելով մինչեւ Գազա, Սոդոմ ու Գոմոր եւ Ադմա ու Սեբոյիմ, մինչեւ Ղասա է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: И были пределы Хананеев от Сидона к Герару до Газы, Отсюда к Садому, Гаморре, Адме и Цевоиму до Лаши.
10:19 καὶ και and; even ἐγένοντο γινομαι happen; become τὰ ο the ὅρια οριον frontier τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos ἀπὸ απο from; away Σιδῶνος σιδων Sidōn; Sithon ἕως εως till; until ἐλθεῖν ερχομαι come; go εἰς εις into; for Γεραρα γεραρα and; even Γάζαν γαζα Gaza ἕως εως till; until ἐλθεῖν ερχομαι come; go Σοδομων σοδομα Sodoma; Sothoma καὶ και and; even Γομορρας γομορρα Gomorra Αδαμα αδαμα and; even Σεβωιμ σεβωιμ till; until Λασα λασα Lasa
10:19 וַֽ wˈa וְ and יְהִ֞י yᵊhˈî היה be גְּב֤וּל gᵊvˈûl גְּבוּל boundary הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite מִ mi מִן from צִּידֹ֔ן ṣṣîḏˈōn צִידֹון Sidon בֹּאֲכָ֥ה bōʔᵃḵˌā בוא come גְרָ֖רָה ḡᵊrˌārā גְּרָר Gerar עַד־ ʕaḏ- עַד unto עַזָּ֑ה ʕazzˈā עַזָּה Gaza בֹּאֲכָ֞ה bōʔᵃḵˈā בוא come סְדֹ֧מָה sᵊḏˈōmā סְדֹם Sodom וַ wa וְ and עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וְ wᵊ וְ and אַדְמָ֥ה ʔaḏmˌā אַדְמָה Admah וּ û וְ and צְבֹיִ֖ם ṣᵊvōyˌim צְבֹאיִם Zeboiim עַד־ ʕaḏ- עַד unto לָֽשַׁע׃ lˈāšaʕ לֶשַׁע Lasha
10:19. factique sunt termini Chanaan venientibus a Sidone Geraram usque Gazam donec ingrediaris Sodomam et Gomorram et Adama et Seboim usque LesaAnd the limits of Chanaan were from Sidon as one comes to Gerara even to Gaza, until thou enter Sodom and Gomorrha, and Adama, and Seboim even to Lesa.
19. And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.
10:19. And the borders of Chanaan went, as one travels, from Sidon to Gerar, even to Gaza, until one enters Sodom and Gomorrah, and from Admah and Zeboiim, even to Lesa.
10:19. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha:

19: И были пределы Хананеев от Сидона к Герару до Газы, Отсюда к Садому, Гаморре, Адме и Цевоиму до Лаши.
10:19
καὶ και and; even
ἐγένοντο γινομαι happen; become
τὰ ο the
ὅρια οριον frontier
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
ἀπὸ απο from; away
Σιδῶνος σιδων Sidōn; Sithon
ἕως εως till; until
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
Γεραρα γεραρα and; even
Γάζαν γαζα Gaza
ἕως εως till; until
ἐλθεῖν ερχομαι come; go
Σοδομων σοδομα Sodoma; Sothoma
καὶ και and; even
Γομορρας γομορρα Gomorra
Αδαμα αδαμα and; even
Σεβωιμ σεβωιμ till; until
Λασα λασα Lasa
10:19
וַֽ wˈa וְ and
יְהִ֞י yᵊhˈî היה be
גְּב֤וּל gᵊvˈûl גְּבוּל boundary
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
מִ mi מִן from
צִּידֹ֔ן ṣṣîḏˈōn צִידֹון Sidon
בֹּאֲכָ֥ה bōʔᵃḵˌā בוא come
גְרָ֖רָה ḡᵊrˌārā גְּרָר Gerar
עַד־ ʕaḏ- עַד unto
עַזָּ֑ה ʕazzˈā עַזָּה Gaza
בֹּאֲכָ֞ה bōʔᵃḵˈā בוא come
סְדֹ֧מָה sᵊḏˈōmā סְדֹם Sodom
וַ wa וְ and
עֲמֹרָ֛ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
וְ wᵊ וְ and
אַדְמָ֥ה ʔaḏmˌā אַדְמָה Admah
וּ û וְ and
צְבֹיִ֖ם ṣᵊvōyˌim צְבֹאיִם Zeboiim
עַד־ ʕaḏ- עַד unto
לָֽשַׁע׃ lˈāšaʕ לֶשַׁע Lasha
10:19. factique sunt termini Chanaan venientibus a Sidone Geraram usque Gazam donec ingrediaris Sodomam et Gomorram et Adama et Seboim usque Lesa
And the limits of Chanaan were from Sidon as one comes to Gerara even to Gaza, until thou enter Sodom and Gomorrha, and Adama, and Seboim even to Lesa.
10:19. And the borders of Chanaan went, as one travels, from Sidon to Gerar, even to Gaza, until one enters Sodom and Gomorrah, and from Admah and Zeboiim, even to Lesa.
10:19. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «и были пределы Хананеев…» Указав причину, вследствие которой трудно было определять местожительство каждого из ханаанских племен, библейской автор делает указание более общего характера — определяет границы всей ханаанской территории.

На севере такой границей был г. Сидон, на юге Газа и Герара, город, находившийся между Кадесом и Суром, в стране полуденной (Быт 20:1).

Западной границей служили города: Содом, Гоморра, Адма и Цевоим, которые вместе с опущенным здесь Сигором составляли так называемое пятиградие и на месте которых впоследствии образовалось Мертвое море (Быт 14:2, 8).

Наконец, восточной границей являлся город Лаши, под которым большинство разумеет город, известный у греков под именем Каллирое (источник красоты) за целебные воды его горячего серного источника. Таким образом, «поселения хамитов охватывают все морские берега нынешней Персии, Персидского залива, Аравии, Черного моря по африканскому берегу и по Средиземному морю в Африке и Сирии» (Властов).
Albert Barnes: Notes on the Bible - 1834
10:19
The border of Kenaan, as here described, extends along the coast from Zidon in the direction of (as thou goest unto) Gerar, which lay between Kadesh and Shur Gen 20:1, and has its name preserved in the Wady el-Jerur, which is nearly in a line connecting Ain el-Weibeh and Suez. It turns at Azzah (Gaza), and passes to the cities of the plain, of which the later history is so memorable. Its terminating point is Lesha, which is generally supposed to be Callirrhoe, to the northeast of the Dead Sea, so called from the hot springs which form a stream flowing into the lake. It is possible, however, that Lesha is only another variation of Laish and Leshem, a city belonging to the Sidonians, and situated near the sources of the Jordan. Thus, we have the western, southern, and eastern border briefly given in this verse. It is manifest, however, that they did not confine themselves to these limits, but "afterward spread abroad" into the adjacent regions. The Hittite went to the northeast; the Amorite crossed the Jordan, and occupied a great part of Peraea; the Hivite, the Arkite, the Sinite, the Arvadite, the Zemarite, and the Hamathite stretched far north of the boundary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: And the: Gen 13:12-17, Gen 15:18-21; Num 34:2-15; Deu 32:8; Jos 12:7, Jos 12:8, Jos 14:1-21:45
as thou comest: Gen 13:10
Gerar: Gen 20:1, Gen 26:1
Gaza: Heb. Azzah, Jdg 16:1; Jer 25:20
Sodom: Gen 13:10-13, Gen 14:2, Gen 18:20, Gen 19:24, Gen 19:25; Hos 11:8
John Gill
10:19 And the border of the Canaanites was from Sidon,.... This is to be understood, not of the Canaanites, properly so called, but of them in general; and is a description of the bounds of the land of Canaan, as possessed by the people of Israel: the northern or north west border of it was Sidon, see Gen 10:15 and is to be understood of the country which reached from that city towards the east almost as far as Jordan:
as thou comest from Gerar unto Gaza; two cities of the Philistines, well known in Scripture, the former for being the place where Abraham and Isaac sometimes sojourned, and the latter for Samson's exploits in it; these were the southern or south west border of the land of Canaan:
as thou goest unto Sodom and Gomorrah, and Admah and Zeboim; four cities destroyed by fire from heaven, as is after related in this book; these lay to the south or south east part of the land:
even unto Lashah; which, according to the Targum of Jonathan, is Callirrhoe, a place famous for hot waters, which run into the Dead sea, and who in this is followed by Jerom; but since it was not in the southern part of Judea, as Lashah was, Bochart proposes (a) Lusa, as being more likely to be the place, a city of the Arabs, which Ptolemy (b) puts in the midway between the Mediterranean and the Red sea; but this is objected to by Reland (c), since the southern borders of the land of Canaan were from the extremity of the Dead sea unto the Mediterranean sea, from which Lusa was at a great distance: the Samaritan version of this verse is very different from the Hebrew, and is this,"and the border of the Canaanites was from the river of Egypt unto the great river, the river Euphrates, and unto the hinder sea:''i.e. the western or Mediterranean.
(a) Phaleg. l. 4. c. 37. col. 309. (b) Geograph. l. 5. c. 17. (c) Palestina Illustrata, tom. 2. p. 871.
10:2010:20: Սոքա՛ են որդիք Քամայ յազգս իւրեանց, ըստ լեզո՛ւս իւրեանց, յաշխարհս իւրեանց, եւ ՚ի տոհմս իւրեանց։
20 Ահա սրանք են Քամի որդիներն ըստ իրենց ցեղերի, ըստ իրենց լեզուների, իրենց երկրների ու իրենց տոհմերի:
20 Քամին որդիները, իրենց տոհմերովը, իրենց լեզուներովը, իրենց երկիրներուն ու ազգերուն մէջ ասոնք են։
Սոքա են որդիք Քամայ յազգս իւրեանց, ըստ լեզուս իւրեանց, յաշխարհս իւրեանց եւ ի տոհմս իւրեանց:

10:20: Սոքա՛ են որդիք Քամայ յազգս իւրեանց, ըստ լեզո՛ւս իւրեանց, յաշխարհս իւրեանց, եւ ՚ի տոհմս իւրեանց։
20 Ահա սրանք են Քամի որդիներն ըստ իրենց ցեղերի, ըստ իրենց լեզուների, իրենց երկրների ու իրենց տոհմերի:
20 Քամին որդիները, իրենց տոհմերովը, իրենց լեզուներովը, իրենց երկիրներուն ու ազգերուն մէջ ասոնք են։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: Это сыны Хамовы, по племенам их, по языкам их, в землях их, в народах их.
10:20 οὗτοι ουτος this; he υἱοὶ υιος son Χαμ χαμ in ταῖς ο the φυλαῖς φυλη tribe αὐτῶν αυτος he; him κατὰ κατα down; by γλώσσας γλωσσα tongue αὐτῶν αυτος he; him ἐν εν in ταῖς ο the χώραις χωρα territory; estate αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste αὐτῶν αυτος he; him
10:20 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these בְנֵי־ vᵊnê- בֵּן son חָ֔ם ḥˈām חָם Ham לְ lᵊ לְ to מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan לִ li לְ to לְשֹֽׁנֹתָ֑ם lᵊšˈōnōṯˈām לָשֹׁון tongue בְּ bᵊ בְּ in אַרְצֹתָ֖ם ʔarṣōṯˌām אֶרֶץ earth בְּ bᵊ בְּ in גֹויֵהֶֽם׃ ס ḡôyēhˈem . s גֹּוי people
10:20. hii filii Ham in cognationibus et linguis et generationibus terrisque et gentibus suisThese are the children of Cham in their kindreds, and tongues, and generations, and lands, and nations.
20. These are the sons of Ham, after their families, after their tongues, in their lands, in their nations.
10:20. These are the sons of Ham in their kindred, and tongues, and generations, and lands, and nations.
10:20. These [are] the sons of Ham, after their families, after their tongues, in their countries, [and] in their nations.
These [are] the sons of Ham, after their families, after their tongues, in their countries, [and] in their nations:

20: Это сыны Хамовы, по племенам их, по языкам их, в землях их, в народах их.
10:20
οὗτοι ουτος this; he
υἱοὶ υιος son
Χαμ χαμ in
ταῖς ο the
φυλαῖς φυλη tribe
αὐτῶν αυτος he; him
κατὰ κατα down; by
γλώσσας γλωσσα tongue
αὐτῶν αυτος he; him
ἐν εν in
ταῖς ο the
χώραις χωρα territory; estate
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
αὐτῶν αυτος he; him
10:20
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
בְנֵי־ vᵊnê- בֵּן son
חָ֔ם ḥˈām חָם Ham
לְ lᵊ לְ to
מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan
לִ li לְ to
לְשֹֽׁנֹתָ֑ם lᵊšˈōnōṯˈām לָשֹׁון tongue
בְּ bᵊ בְּ in
אַרְצֹתָ֖ם ʔarṣōṯˌām אֶרֶץ earth
בְּ bᵊ בְּ in
גֹויֵהֶֽם׃ ס ḡôyēhˈem . s גֹּוי people
10:20. hii filii Ham in cognationibus et linguis et generationibus terrisque et gentibus suis
These are the children of Cham in their kindreds, and tongues, and generations, and lands, and nations.
10:20. These are the sons of Ham in their kindred, and tongues, and generations, and lands, and nations.
10:20. These [are] the sons of Ham, after their families, after their tongues, in their countries, [and] in their nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «Это сыны Хамовы…» Общее заключение генеалогии хамитов, смысл которого раскрыт нами выше (5: ст.).

Потомство Сима.
Adam Clarke: Commentary on the Bible - 1831
10:20: These are the sons of Ham after their families - No doubt all these were well known in the days of Moses, and for a long time after; but at this distance, when it is considered that the political state of the world has been undergoing almost incessant revolutions through all the intermediate portions of time, the impossibility of fixing their residences or marking their descendants must be evident, as both the names of the people and the places of their residences have been changed beyond the possibility of being recognized.
Albert Barnes: Notes on the Bible - 1834
10:20
The list of the Hamites is summed up Gen 10:20 in the usual form. It appears that Ham occupied Africa and a certain portion of Asia along the eastern coast of the Mediterranean, in the south of Arabia, about the lower valley of the Frat and Diljah, and perhaps along the south of Asia. In extent of territory, Japheth ultimately far exceeded, as he occupied most of Asia and almost all of Europe and the New World. Ham is next to him, as he inherited Africa and a portion of Asia. Some of his descendants have also been forcibly transplanted to the New Hemisphere. But in point of political contact with Shem, Japheth, in early times, sinks comparatively into the shade, and Ham assumes the prominent place. Babylon, Kush, Egypt, and Kenaan are the powers which come into contact with Shem, in that central line of human history which is traced in the Bible. Hence, it is that in the table of nations special attention is directed to Kush, Nimrod, Mizraim, and to the tribes and borders of Kenaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: Gen 10:6, Gen 11:1-9
John Gill
10:20 These are the sons of Ham,.... His sons and grandsons, which some reckon to be thirty, others thirty one, if the Philistines are taken in:
after their families, after their tongues, in their countries, and in their nations: families of the same language joined together and dwelt in the same country; see Gill on Gen 10:5 all Africa and a considerable part of Asia were possessed by the four sons of Ham and their posterity; Mizraim had Egypt, and Phut all the rest of Africa; and Cush and Canaan had a large portion in Asia.
10:2110:21: Եւ Սեմայ ծնան որդիք եւ նորա, հօրն ամենայն որդւոցն Եբերայ, եղբօրն Յաբեթի երիցու[81]։ [81] Ոմանք. Որդիք. եւ նա է հայր ամենայն որդւոցն Եբե՛՛։
21 Յաբէթի երէց եղբայրը՝ Սէմը, որ Եբերի բոլոր որդիների նախահայրն էր, նոյնպէս ծնեց որդիներ:
21 Յաբեթին մեծ եղբօրը՝ Սէմին ալ, որ Եբերի բոլոր որդիներուն հայրն էր, որդիներ ծնան։
Եւ Սեմայ ծնան որդիք եւ նորա, հօրն ամենայն որդւոցն Եբերայ, եղբօրն Յաբեթի երիցու:

10:21: Եւ Սեմայ ծնան որդիք եւ նորա, հօրն ամենայն որդւոցն Եբերայ, եղբօրն Յաբեթի երիցու[81]։
[81] Ոմանք. Որդիք. եւ նա է հայր ամենայն որդւոցն Եբե՛՛։
21 Յաբէթի երէց եղբայրը՝ Սէմը, որ Եբերի բոլոր որդիների նախահայրն էր, նոյնպէս ծնեց որդիներ:
21 Յաբեթին մեծ եղբօրը՝ Սէմին ալ, որ Եբերի բոլոր որդիներուն հայրն էր, որդիներ ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: Были дети и у Сима, отца всех сынов Еверовых, старшего брата Иафетова.
10:21 καὶ και and; even τῷ ο the Σημ σημ Sēm; Sim ἐγενήθη γινομαι happen; become καὶ και and; even αὐτῷ αυτος he; him πατρὶ πατηρ father πάντων πας all; every τῶν ο the υἱῶν υιος son Εβερ εβερ Eber; Ever ἀδελφῷ αδελφος brother Ιαφεθ ιαφεθ the μείζονος μεγας great; loud
10:21 וּ û וְ and לְ lᵊ לְ to שֵׁ֥ם šˌēm שֵׁם Shem יֻלַּ֖ד yullˌaḏ ילד bear גַּם־ gam- גַּם even ה֑וּא hˈû הוּא he אֲבִי֙ ʔᵃvˌî אָב father כָּל־ kol- כֹּל whole בְּנֵי־ bᵊnê- בֵּן son עֵ֔בֶר ʕˈēver עֵבֶר Eber אֲחִ֖י ʔᵃḥˌî אָח brother יֶ֥פֶת yˌefeṯ יֶפֶת Japheth הַ ha הַ the גָּדֹֽול׃ ggāḏˈôl גָּדֹול great
10:21. de Sem quoque nati sunt patre omnium filiorum Eber fratre Iafeth maioreOf Sem also, the father of all children of Heber, the elder brother of Japheth, sons were born.
21. And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.
10:21. Likewise, from Shem, the father of all the sons of Heber, the elder brother of Japheth, sons were born.
10:21. Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were [children] born.
Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were [children] born:

21: Были дети и у Сима, отца всех сынов Еверовых, старшего брата Иафетова.
10:21
καὶ και and; even
τῷ ο the
Σημ σημ Sēm; Sim
ἐγενήθη γινομαι happen; become
καὶ και and; even
αὐτῷ αυτος he; him
πατρὶ πατηρ father
πάντων πας all; every
τῶν ο the
υἱῶν υιος son
Εβερ εβερ Eber; Ever
ἀδελφῷ αδελφος brother
Ιαφεθ ιαφεθ the
μείζονος μεγας great; loud
10:21
וּ û וְ and
לְ lᵊ לְ to
שֵׁ֥ם šˌēm שֵׁם Shem
יֻלַּ֖ד yullˌaḏ ילד bear
גַּם־ gam- גַּם even
ה֑וּא hˈû הוּא he
אֲבִי֙ ʔᵃvˌî אָב father
כָּל־ kol- כֹּל whole
בְּנֵי־ bᵊnê- בֵּן son
עֵ֔בֶר ʕˈēver עֵבֶר Eber
אֲחִ֖י ʔᵃḥˌî אָח brother
יֶ֥פֶת yˌefeṯ יֶפֶת Japheth
הַ ha הַ the
גָּדֹֽול׃ ggāḏˈôl גָּדֹול great
10:21. de Sem quoque nati sunt patre omnium filiorum Eber fratre Iafeth maiore
Of Sem also, the father of all children of Heber, the elder brother of Japheth, sons were born.
10:21. Likewise, from Shem, the father of all the sons of Heber, the elder brother of Japheth, sons were born.
10:21. Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were [children] born.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Отсюда начинается наиболее важная с библейской точки зрения генеалогия семитов, из среды которых вышел и избранный Богом народ еврейский, получивший свое имя от Евера, о чем и не преминул здесь упомянуть библейский автор.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born. 22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. 23 And the children of Aram; Uz, and Hul, and Gether, and Mash. 24 And Arphaxad begat Salah; and Salah begat Eber. 25 And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan. 26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, 27 And Hadoram, and Uzal, and Diklah, 28 And Obal, and Abimael, and Sheba, 29 And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. 30 And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. 31 These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. 32 These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
Two things especially are observable in this account of the posterity of Shem:--
I. The description of Shem, v. 21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by:--
1. He was the father of all the children of Eber. Eber was his great grandson; but why should he be called the father of all his children, rather than of all Arphaxad's, or Salah's, &c.? Probably because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called Hebrews; ch. xiv. 13, Abram the Hebrew. Paul looked upon it as his privilege that he was a Hebrew of the Hebrews, Phil. iii. 5. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy, and a great example of piety to his family; and, the holy tongue being commonly called from him the Hebrew, it is probable that he retained it in his family, in the confusion of Babel, as a special token of God's favour to him; and from him the professors of religion were called the children of Eber. Now, when the inspired penman would give Shem an honourable title, he calls him the father of the Hebrews. Though when Moses wrote this, they were a poor despised people, bond-slaves in Egypt, yet, being God's people, it was an honour to a man to be akin to them. As Ham, though he had many sons, is disowned by being called the father of Canaan, on whose seed the curse was entailed (ch. ix. 22), so Shem, though he had many sons, is dignified with the title of the father of Eber, on whose seed the blessing was entailed. Note, a family of saints is more truly honourable than a family of nobles, Shem's holy seed than Ham's royal seed, Jacob's twelve patriarchs than Ishmael's twelve princes, ch. xvii. 20. Goodness is true greatness.
2. He was the brother of Japheth the elder, by which it appears that, though Shem is commonly put first, he was not Noah's first-born, but Japheth was older. But why should this also be put as part of Shem's title and description, that he was the brother of Japheth, since it had been, in effect, said often before? And was he not as much brother to Ham? Probably this was intended to signify the union of the Gentiles with the Jews in the church. The sacred historian had mentioned it as Shem's honour that he was the father of the Hebrews; but, lest Japheth's seed should therefore be looked upon as for ever shut out from the church, he here reminds us that he was the brother of Japheth, not in birth only, but in blessing; for Japheth was to dwell in the tents of Shem. Note, (1.) Those are brethren in the best manner that are so by grace, and that meet in the covenant of God and in the communion of saints. (2.) God, in dispensing his grace, does not go by seniority, but the younger sometimes gets the start of the elder in coming into the church; so the last shall be first and the first last.
II. The reason of the name of Peleg (v. 25): Because in his days (that is, about the time of his birth, when his name was given him), was the earth divided among the children of men that were to inhabit it; either when Noah divided it by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues: whichsoever of these was the occasion, pious Heber saw cause to perpetuate the remembrance of it in the name of his son; and justly may our sons be called by the same name, for in our days, in another sense, is the earth, the church, most wretchedly divided.
Adam Clarke: Commentary on the Bible - 1831
10:21: Shem also, the father of all the children of Eber - It is generally supposed that the Hebrews derived their name from Eber or Heber, son of Shem; but it appears much more likely that they had it from the circumstance of Abraham passing over (for so the word עבר abar signifies) the river Euphrates to come into the land of Canaan. See the history of Abraham, Gen 14:13 (note).
Albert Barnes: Notes on the Bible - 1834
10:21: - XXXIII. Shem
21. אבר 'eber, "'Eber, yonder side; verb: pass, cross."
22. עילם 'eylā m, "'Elam." עוּל ‛ û l, "suckle." עלם ‛ ā lam, "hide; be mature." ארפכשׁד 'arpakshad, "Arpakshad." כשׂד ארף 'arp keś ed, "boundary of Kesed, or (von-Bohlen) Arjapakshata, beside Aria." ארם 'ǎ rā m, "Aram, high; verb: be high."
23. עוּץ ‛ û ts, "'Uts; verb: counsel; be firm, solid." חוּל chû l, "Chul; verb: rub, twist, writhe, be strong, await." גתר geter, "Gether, bridge?" משׁ meshek, "Mash; related: feel, touch."
24. שׁלח shelach, "Shelach, missile, shoot."
25. פלג peleg, "Peleg; noun: brook, canal; verb: divide." יקטן yā qṭ ā n, "Joctan, small."
26. אלמודד 'almô dā d, "Almodad." למד lā mad, "learn." מדד mā dad, "measure." שׁלף shelep, "Sheleph; verb: draw out or off." חערמות chatsarmā vet, "Chatsarmaveth, court of death." ירח yerach, "Jerach, moon, month."
27. הדורם hadô rā m, Hadoram, "majesty, beauty;" verb: "swell, honor." אוּזל 'û zā l, Uzal; verb: "go out or away." דקלה dı̂ qlâ h Diclah, "palm."
28. עובל ‛ ô bā l, 'Obal, "bare, bald." אבימאל 'ǎ bı̂ ymā'ē l, Abimael, "father of Mael" (circumcision).
29. אופיר 'ô pı̂ r, Ophir; verb: "break, veil." יובב yô bā b, Jobab; verb: "cry, call."
30. משׁא mē shā', Mesha, שׁאה shā'â h = שׁוא shô', "roar, crash." ספר sepā r Sephar, "counting. writing."
From Japheth, who penetrated into the remotest regions, the writer proceeds to Ham, who came into close contact with Shem. From Ham, he passes to Shem, in whom the line of history is to be continued.

10:21
Shem is here distinguished by two characteristics - the former referring to a subsequent, the latter to an antecedent event. He is "the father of all the sons of Heber." It is evident from this that the sons of Heber cast luster on the family of Shem, and therefore on the whole human race. It is unnecessary to anticipate the narrative, except so far as to note that the sons of Heber include most of the Arabians, a portion of those who mingled with the race and inhabited the land of Aram, and, most probably, the original element of the population in the land of Kenaan. This characteristic of Shem shows that the table in which it is found was composed after the Hebrews had become conspicuous among the descendants of Shem.
Shem is next distinguished as the "older brother of Japheth"; that is, older than Ham. This interpretation of the words is most agreeable to the Hebrew idiom, and is the only one which affords an important sense. That Shem was the second son appears from the facts that Ham was the youngest Gen 9:24, that Shem was born in the five hundred and third year of Noah Gen 11:10, and, therefore, Japheth must have been the one born when Noah was in his five hundredth year Gen 5:32. The reason for inserting this statement is to pRev_ent the order in which the brothers are introduced in the pedigree from being taken as that of their age, instead of that of the historical relationship subsisting among the nations descended from them.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: 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, Gen 9:26.
the father: Gen. 11:10-26
Eber: Num 24:24
the brother: Gen 10:2
Carl Friedrich Keil and Franz Delitzsch
10:21
Descendants of Shem. - Gen 10:21. For the construction, vid., Gen 4:26. Shem is called the father of all the sons of Eber, because two tribes sprang from Eber through Peleg and Joktan, viz., the Abrahamides, and also the Arabian tribe of the Joktanides (Gen 4:26.). - On the expression, "the brother of Japhet הגּדול," see Gen 9:24. The names of the five sons of Shem occur elsewhere as the names of the tribes and countries; at the same time, as there is no proof that in any single instance the name was transferred from the country to its earliest inhabitants, no well-grounded objection can be offered to the assumption, which the analogy of the other descendants of Shem renders probable, that they were originally the names of individuals. As the name of a people, Elam denotes the Elymaeans, who stretched from the Persian Gulf to the Caspian Sea, but who are first met with as Persians no longer speaking a Semitic language. Asshur: the Assyrians who settled in the country of Assyria, Ἀτουρία, to the east of the Tigris, but who afterwards spread in the direction of Asia Minor. Arphaxad: the inhabitants of Ἀῤῥαπαχῖχτις in northern Assyria. The explanation given of the name, viz., "fortress of the Chaldeans" (Ewald), "highland of the Chaldeans" (Knobel), "territory of the Chaldeans" (Dietrich), are very questionable. Lud: the Lydians of Asia Minor, whose connection with the Assyrians is confirmed by the names of the ancestors of their kings. Aram: the ancestor of the Aramaeans of Syria and Mesopotamia.
Geneva 1599
10:21 Unto (i) Shem also, the father of all the children of (k) Eber, the brother of Japheth the elder, even to him were [children] born.
(i) In his stock the Church was preserved: therefore Moses stops speaking of Japheth and Ham, and speaks of Shem extensively.
(k) Of whom came the Hebrews or Jews.
John Gill
10:21 Unto Shem also, the father of all the children of Eber,.... And for the sake of those Shem is particularly said to be the father of, is this genealogy given, and indeed the whole book of Genesis wrote: Eber was the great-grandson of Shem, and is here spoken of by anticipation, and Shem is called not the father of either of his immediate sons, but of the posterity of this man; because the Hebrews sprung from him in his line, among whom the church of God and the true religion were preserved, and from whom the Messiah was to come, as he did: the word Eber, Jarchi interprets, "beyond the river, Euphrates" or "Tigris", or both, as describing the seat of the posterity of Shem; but as this too much straitens them, since they inhabited on both sides, Dr. Hyde (d) has shown that the word used may refer to both, to those beyond these rivers, and to those on this side; see Num 24:24.
the brother of Japheth the elder; he was the brother of Ham too, but he is not mentioned because of the behaviour towards his father, and because of the curse that was upon him and his; but Shem's relation to Japheth is expressed to show that they were alike in their disposition; and it may be to signify, that in times to come their posterity would unite in spiritual things, which has been fulfilled already in part, and will be more fully by the coalition of the Jews, the posterity of Shem, and of the Gentiles, the posterity of Japheth, in the Christian church state: and from hence we learn that Japheth was the eldest of Noah's sons, though some render the words, "the elder brother of Japheth" (e); and so make Shem to be the eldest; but as this is contrary to the accents, so to the history: for Noah was five hundred years old when he began to beget sons, Gen 5:32 he was six hundred when he went into the ark, Gen 7:11 two years after the flood Shem begat Arphaxad, when he was one hundred years old, and Noah six hundred and two, Gen 11:10 so that Shem must be born when Noah was five hundred and two years old; and since he begot children, there must be one two years older than Shem, which can be no other than Japheth, since Ham is called his younger son, Gen 9:24.
even to him were children born, who are reckoned as follow.
(d) Hist. Relig. Pers. c. 2. p. 47, 48. (e) "fratre Japheth majore". V. L. Samar. Syr. Ar. "frater major natu ipsius Japheth", Tigurine version; "fratri Japheti majori", Cocceius; so some in Vatablus.
John Wesley
10:21 Two things especially are observable in this account of the posterity of Shem. The description of Shem, Gen 10:21, we have not only his name, Shem, which signifies a name; but two titles to distinguish him by.
He was the father of all the children of Eber. Eber was his great grandson, but why should he be called the father of all his children, rather than of all Arphaxad's or Salah's? Probably because Abraham and his seed, not only descended from Heber, but from him were called Hebrews. Eber himself, we may suppose, was a man eminent for religion in a time of general apostasy; and the holy tongue being commonly called from him the Hebrew, it is probable he retained it in his family in the confusion of Babel, as a special token of God's favour to him. He was the brother of Japheth the elder; by which it appears, that though Shem be commonly put first, yet he was not Noah's first - born, but Japheth was elder. But why should this also be put as part of Shem's description, that he was the brother of Japheth, since that had been said before? Probably this is intended to signify the union of the Gentiles with the Jews in the church. He had mentioned it as Shem's honour, that he was the father of the Hebrews; but lest Japheth's seed should therefore be looked upon as shut out from the church, he here minds us, that he was the brother of Japheth, not in birth only, but in blessing, for Japheth was to dwell in the tents of Shem.
The reason of the name of Peleg, Gen 10:25, because, in his days, (that is, about the time of his birth) was the earth divided among the children of men that were to inhabit it; either when Noah divided it, by an orderly distribution of it, as Joshua divided the land of Canaan by lot, or when, upon their refusal to comply with that division, God, in justice, divided them by the confusion of tongues.
Robert Jamieson, A. R. Fausset and David Brown
10:21 Unto Shem--The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews.
10:2210:22: Որդիք Սեմայ. Էլամ եւ Ասուր, Արփաքսադ եւ Լուդ, եւ Արամ։
22 Սեմի որդիներն են Ելամը, Ասուրը, Արփաքսադը, Լուդն ու Արամը:
22 Սէմին որդիները Եղամ, Ասուր, Արփաքսադ, Ղուդ ու Արամ էին։
Որդիք Սեմայ` Ելամ եւ Ասուր, Արփաքսադ եւ Լուդ եւ Արամ:

10:22: Որդիք Սեմայ. Էլամ եւ Ասուր, Արփաքսադ եւ Լուդ, եւ Արամ։
22 Սեմի որդիներն են Ելամը, Ասուրը, Արփաքսադը, Լուդն ու Արամը:
22 Սէմին որդիները Եղամ, Ասուր, Արփաքսադ, Ղուդ ու Արամ էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Сыны Сима: Елам, Асур, Арфаксад, Луд, Арам.
10:22 υἱοὶ υιος son Σημ σημ Sēm; Sim Αιλαμ αιλαμ and; even Ασσουρ ασσουρ and; even Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath καὶ και and; even Λουδ λουδ and; even Αραμ αραμ Aram καὶ και and; even Καιναν καιναν Kainan; Kenan
10:22 בְּנֵ֥י bᵊnˌê בֵּן son שֵׁ֖ם šˌēm שֵׁם Shem עֵילָ֣ם ʕêlˈām עֵילָם Elam וְ wᵊ וְ and אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and אַרְפַּכְשַׁ֖ד ʔarpaḵšˌaḏ אַרְפַּכְשָׁד Arpachshad וְ wᵊ וְ and ל֥וּד lˌûḏ לוּד Lud וַֽ wˈa וְ and אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
10:22. filii Sem Aelam et Assur et Arfaxad et Lud et AramThe sons of Sem: Elam and Assur, and Arphaxad, and Lud, and Aram.
22. The sons of Shem; Elam, and Asshur, and Arpachshad, and Lud, and Aram.
10:22. The sons of Shem were Elam, and Asshur, and Arphaxad, and Lud, and Aram.
10:22. The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.
The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram:

22: Сыны Сима: Елам, Асур, Арфаксад, Луд, Арам.
10:22
υἱοὶ υιος son
Σημ σημ Sēm; Sim
Αιλαμ αιλαμ and; even
Ασσουρ ασσουρ and; even
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
καὶ και and; even
Λουδ λουδ and; even
Αραμ αραμ Aram
καὶ και and; even
Καιναν καιναν Kainan; Kenan
10:22
בְּנֵ֥י bᵊnˌê בֵּן son
שֵׁ֖ם šˌēm שֵׁם Shem
עֵילָ֣ם ʕêlˈām עֵילָם Elam
וְ wᵊ וְ and
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
אַרְפַּכְשַׁ֖ד ʔarpaḵšˌaḏ אַרְפַּכְשָׁד Arpachshad
וְ wᵊ וְ and
ל֥וּד lˌûḏ לוּד Lud
וַֽ wˈa וְ and
אֲרָֽם׃ ʔᵃrˈām אֲרָם Aram
10:22. filii Sem Aelam et Assur et Arfaxad et Lud et Aram
The sons of Sem: Elam and Assur, and Arphaxad, and Lud, and Aram.
22. The sons of Shem; Elam, and Asshur, and Arpachshad, and Lud, and Aram.
10:22. The sons of Shem were Elam, and Asshur, and Arphaxad, and Lud, and Aram.
10:22. The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «Сыны Сима: Елам…» В клинообразных памятниках Ассирии эта страна известна под именем leamtu, что означает «горная» страна. Впоследствии она стала называться Сузин, или Сузан, откуда произошло и Сузиана. В этой последней сохранился целый ряд местностей с семитическими именами, откуда справедливо и заключают, что в древней Сузиане или Еламе семитический элемент был некогда господствующим.

«Ассур…» Этот потомок Сима был родоначальником ассирийцев, одного из знаменитейших народов древнего Востока. Он обитал по восточной стороне среднего течения реки Тигр, между Арменией, Сузианой и Мидией и говорил, как это теперь точно установлено, на семитическом наречии, довольно близком к еврейскому языку. Как мы видели выше, в Ассирию еще очень рано было сделано вторжение кушитов (11: ст.), чем и объясняется то обстоятельство, что вся цивилизация и культура ассирийской монархии стоит в несомненном родстве с халдейско-вавилонской цивилизацией.

«Арфаксад…» Один из прямых праотцов еврейского народа. Основываясь на клинообразных надписях, Шрадер и др. ученые полагают, что это имя означает народ, «сопредельный с халдеями» (arp-kasad), и местожительство его указывают в южной, приморской части долины Евфрата, главной резиденцией которой был г. Ур Халдейский, современный Мугейр.

«Луд…» Вслед за И. Флавием, здесь разумеют население малоазиатской провинции Лидии с ее главным городом Сарды. Но в виду того, что в классическую эпоху население Лидии было скорей арийского, чем семитического происхождения, ученые предполагают, что семиты населяли эту провинцию лишь в самой глубокой древности, но что впоследствии они уступили ее арийцам. Эта постепенная замена одного населения другим происходила главным образом в эпоху ассирийских царей, в анналах которых и можно находить некоторые намеки на него.

«Арам…» В клинообразной литературе известна под формами: «Араму, Аруму, Ариму» и обозначала собой страны, лежащие по берегам Тигра и Евфрата, за исключением Вавилона. Египтяне область между Евфратом и Хабором называли «Нагараина», откуда произошло и библейское обозначение Месопотамии, как «Арам-Нагараина» В этой области находился целый ряд различных государств, почему и в Библии мы встречаемся с различными сочетаниями этого наименования: Арам-Сова, Арам-Дамаск, Арам-Рехоф и др.
Adam Clarke: Commentary on the Bible - 1831
10:22: Elam - From whom came the Elamites, near to the Medes, and whose chief city was Elymais.
Asshur - Who gave his name to a vast province (afterwards a mighty empire) called Assyria.
Arphaxad - From whom Arrapachitis in Assyria was named, according to some; or Artaxata in Armenia, on the frontiers of Media, according to others.
Lud - The founder of the Lydians. In Asia Minor; or of the Ludim, who dwelt at the confluence of the Euphrates and Tigris, according to Arias Montanus.
Aram - The father of the Arameans, afterwards called Syrians.
Albert Barnes: Notes on the Bible - 1834
10:22
Twenty-six of the primitive nations are descended from Shem, of which five are immediate.
(45) Elam was settled in a part of the modern Persia, to which he gave name. This name seems to be preserved in Elymais, a province of that country bordering on the Dijlah, and now included in Khusistan. It was early governed by its own kings Gen 14:1, and continued to occupy a distinct place among the nations in the time of the later prophets Isa 22:6; Jer 49:34; Eze 32:24. Its capital was Shushan or Susa Dan 8:2, now Shuster.
(46) Asshur seems to have originally occupied a district of Mesopotamia, which was bounded on the east by the Tigris Gen 2:14. The inviting plains and slopes on the east of the Tigris would soon occasion a migration of part of the nation across that river. It is possible there may have been an ancient Asshur occupying the same region even before the flood Gen 2:14.
(47) Arpakshad is traced in Ἀῤῥαπαχῖτις Arrapachitis, Arrhapachitis, a region in the north of Assyria. V. Bohlen and Benfey identify it with Ariapakshata, denoting a country beside Aria. Gesenius renders it border or stronghold of the Kasdim; but the components of the word are uncertain. The nations descended from Arpakshad are noted at the close on account of their late origin, as well as their import for the subsequent narrative.
(48) Lud is usually identified with the Lydians, Λυδοὶ Ludoi, who by migration at length reached and gave their name to a part of the west coast of Asia Minor.
(49) Aram gave name to the upper parts of Mesopotamia and the parts of Syria north of Palestine. Hence, we read of Aram Naharaim (of the two rivers), Aram Dammesek (of Damascus), Aram Maakah on the southwest border of Damascus, about the sources of the Jordan, Aram Beth Rechob in the same neighborhood, and Aram Zoba to the north of Damascus. The name is perhaps varied in the Ἄριμοι Arimoi of Homer (Iliad 2:783) and Strabo (xiii. 4, 6). From Aram are descended four later nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: children: Gen 9:26; Ch1 1:17-27
Elam: Gen 14:1-9; Kg2 15:19; Job 1:17; Isa 11:11, Isa 21:2, Isa 22:6; Jer 25:25; Jer 49:34-39; Act 2:9
Arphaxad: Heb. Arpachshad
Lud: Isa 66:19
Aram: Num 23:7
John Gill
10:22 The children of Shem,.... Whose names are
Elam and Ashur, and Arphaxad, and Lud, and Aram; and who, as Josephus (f) says, inhabited Asia, from Euphrates to the Indian ocean: his first born, Elam, was the father of the Elymaeans, from whom sprung the Persians, as the same writer observes, and his posterity are called Elamites, Acts 2:10 their country Elam, and is sometimes mentioned with Media, when the Persians and Medes are intended, Is 21:2 see also Is 22:6, &c. in Daniel's time, Shushan, in the province of Elam, was the seat of the kings of Persia: the country of Elymais, so called from this man, is said by Pliny (g) to be divided from Susiane by the river Eulaeus, and to join with Persia; and the famous city of Elymais, the metropolis of the country, is placed by Josephus (h) in Persia. Ashur, the second son of Shem, gives name to Assyria, a country frequently mentioned in Scripture; and which, according to Ptolemy (i), was bounded on the north by part of Armenia the great, and the mountain Niphates, on the west by Mesopotamia and the river Tigris, on the south by Susiane, and on the east by part of Media. Strabo says (k) they call Babylonia, and great part of the country about it, Assyria, in which was Ninus or Nineveh, the chief city of the Assyrian empire; and which was built by Ashur, as Josephus (l) affirms, and says he gave the name of Assyrians to his subjects: Arphaxad, the third son of Shem, from him that part of Assyria, which lay northward next to Armenia, was called Arphaxitis, as it is probable that was its original name, though corruptly called by Ptolemy (m) Arrapachitis: Josephus says (n), he gave name to the Arphaxadaeans, whom he ruled over, now called Chaldeans; and indeed the name of the Chaldeans may as well be derived from the latter part of Arphaxad's name, "Chashad", as from Chesed, the son of Nahor, and brother of Abraham, as it more commonly is; since the Chaldeans were called Chasdim before Chesed was born, and were a nation when Abraham came out of Ur, before Chesed could be old or considerable enough to build towns and found a nation; see Gen 11:31 though Bochart treats this as a mere dream, yet he is obliged to have recourse to the usual refuge, that Ur was called Ur of the Chaldees, by anticipation. The fourth son of Shem was Lud, from whom sprung the Lydians, a people of Asia minor, and whose country is called Lydia, including Mysia and Caria, which all lay by the river Maeander; and Lud, in the Phoenician language, signifies bending and crooked, as that river was, being full of windings and turnings: some think that the posterity of Lud are carried too far off from those of his brethren, but know not where else to fix them. From Aram, the last son of Shem, sprung the Aramaeans, called by the Greeks Syrians, as Josephus (o) observes; and by Homer (p) and Hesiod (q) and so says Strabo (r); some by the Arimi understand the Syrians, now called Arami; and elsewhere (s) he observes, that they who are by us called Syrians, are by the Syrians themselves called Aramaeans, and this is the name they give to themselves to this day: the country inhabited by them included Mesopotamia and Syria, and particularly all those places that have the name of Aram added to them, as Padan Aram, and Aram Naharaim (which is Mesopotamia), Aram of Damascus, Aram Zobah, Aram Maacha, and Aram Beth Rehob, Gen 28:2 and the title of Ps 60:1, the Septuagint version here adds, "and Cainan", but without any authority.
(f) Antiqu. l. 1. c. 6. sect. 4. (g) Nat. Hist. l. 6. c. 27. (h) Antiqu. l. 12. c. 8. sect. 1. (i) Geograph. l. 6. c. 1. (k) Ib. l. 16. p. 507. (l) Antiqu. l. 1. c. 6. sect. 4. (m) Ut supra. (Geograph. l. 6. c. 1.) (n) Ut supra. (Antiqu. l. 1. c. 6. sect. 4.). So R. Gedaliah, in Shalshalet Hakabala, fol. 76. 2. (o) Ut supra. (Antiqu. l. 1. c. 6. sect. 4.) (p) Iliad. 2. (q) Theogonia. (r) Geograph. l. 13. p. 431. l. 16. p. 540. (s) Ib. l. 1. p. 28.
10:2310:23: Եւ որդիք Արամայ. Հուս, եւ Էմուղ, եւ Գադեր, եւ Մոսոք։
23 Արամի որդիներն են Հուսը, Եմուղը, Գադերն ու Մոսոքը:
23 Արամին որդիները Հուս, Հուլ, Գաթեր ու Մաշ էին։
Եւ որդիք Արամայ` Հուս եւ Եմուղ եւ Գադեր եւ Մոսոք:

10:23: Եւ որդիք Արամայ. Հուս, եւ Էմուղ, եւ Գադեր, եւ Մոսոք։
23 Արամի որդիներն են Հուսը, Եմուղը, Գադերն ու Մոսոքը:
23 Արամին որդիները Հուս, Հուլ, Գաթեր ու Մաշ էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: Сыны Арама: Уц, Хул, Гефер и Маш.
10:23 καὶ και and; even υἱοὶ υιος son Αραμ αραμ Aram Ως ως and; even Ουλ ουλ and; even Γαθερ γαθερ and; even Μοσοχ μοσοχ Mosoch; Mosokh
10:23 וּ û וְ and בְנֵ֖י vᵊnˌê בֵּן son אֲרָ֑ם ʔᵃrˈām אֲרָם Aram ע֥וּץ ʕˌûṣ עוּץ Uz וְ wᵊ וְ and ח֖וּל ḥˌûl חוּל Hul וְ wᵊ וְ and גֶ֥תֶר ḡˌeṯer גֶּתֶר Gether וָ wā וְ and מַֽשׁ׃ mˈaš מַשׁ Meshech
10:23. filii Aram Us et Hul et Gether et MesThe sons of Aram: Us and Hull, and Gether: and Mess.
23. And the sons of Aram; Uz, and Hul, and Gether, and Mash.
10:23. The sons of Aram were Uz, and Hul, and Gether, and Mash.
10:23. And the children of Aram; Uz, and Hul, and Gether, and Mash.
And the children of Aram; Uz, and Hul, and Gether, and Mash:

23: Сыны Арама: Уц, Хул, Гефер и Маш.
10:23
καὶ και and; even
υἱοὶ υιος son
Αραμ αραμ Aram
Ως ως and; even
Ουλ ουλ and; even
Γαθερ γαθερ and; even
Μοσοχ μοσοχ Mosoch; Mosokh
10:23
וּ û וְ and
בְנֵ֖י vᵊnˌê בֵּן son
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
ע֥וּץ ʕˌûṣ עוּץ Uz
וְ wᵊ וְ and
ח֖וּל ḥˌûl חוּל Hul
וְ wᵊ וְ and
גֶ֥תֶר ḡˌeṯer גֶּתֶר Gether
וָ וְ and
מַֽשׁ׃ mˈaš מַשׁ Meshech
10:23. filii Aram Us et Hul et Gether et Mes
The sons of Aram: Us and Hull, and Gether: and Mess.
10:23. The sons of Aram were Uz, and Hul, and Gether, and Mash.
10:23. And the children of Aram; Uz, and Hul, and Gether, and Mash.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «Сыны Арама: Уц, Хул, Гефер и Маш» Все эти имена принадлежат к числу малоизвестных. Относительно первого, впрочем, со значительной достоверностью предполагают, что он дал свое имя стране Уц, откуда впоследствии вышел Иов (Иов 1:1) и которая была расположена на юго-востоке Палестины, по пути к Аравийской пустыне; позднейшая Траханитида (ср. Иос. Флав., Древн. 1:5, 4). Относительно «Хула» мнения расходится: И. Флавий указывает его вообще в Армении; Бохарт отождествляет с той частью Армении, которая носила название «Холоботены», т. е. дома Хула (Хул-Битан); Делич видит здесь указание на сирийскую Хилату Морфи на Хулэ, недалеко от истоков р. Иордана и т.п. О двух последних народностях — Гефер и Маш — неизвестно почти ничего, если только не брать в расчет догадки Бохарта, поддержанной и м. Филаретом, о том, что Маш или Мас сообщил свое имя горе Масий, в Армении.
Adam Clarke: Commentary on the Bible - 1831
10:23: Uz - Who peopled Caelosyria, and is supposed to have been the founder of Damascus.
Hul - Who peopled a part of Armenia.
Gether - Supposed by Calmet to have been the founder of the Itureans, who dwelt beyond the Jordan, having Arabia Desert on the east, and the Jordan on the west.
Mash - Who inhabited mount Masius in Mesopotamia, and from whom the river Mazeca, which has its source in that mountain, takes its name.
Albert Barnes: Notes on the Bible - 1834
10:23
(50) Uz (Ἀνσῖτις Ausitis, Septuagint.) the chief of a people having their seat in the north of Arabia Deserta, between Palestine and the Euphrates. From this Uz it is possible that the sons of Nahor and of Seir Gen 22:21; Gen 36:28 obtained their name. Job dwelt in this land.
(51) Hul is supposed to have his settlement about the sources of the Jordan in Huleh. Others trace this nation in the Hylatae (Pliny 5:19) near Emesa.
(52) Gether is of uncertain position, probably in Arabia.
(53) Mash may have left a trace of his name in Mons Masius, Karajah Dagh, south of Diarbekir, and perhaps also in the Mysians and Moesians, who may have wandered westward from under this mountain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: Uz: Job 1:1; Jer 25:20
Carl Friedrich Keil and Franz Delitzsch
10:23
Descendants of Aram. Uz: a name which occurs among the Nahorides (Gen 22:21) and Horites (Gen 36:28), and which is associated with the Αἰσῖται of Ptolemy, in Arabia deserta towards Babylon; this is favoured by the fact that Uz, the country of Job, is called by the lxx χώρα Αὐσῖτις, although the notion that these Aesites were an Aramaean tribe, afterwards mixed up with Nahorides and Horites, is mere conjecture. Hul: Delitzsch associates this with Cheli (Cheri), the old Egyptian name for the Syrians, and the Hylatae who dwelt near the Emesenes (Plin. 5, 19). Gether he connects with the name give in the Arabian legends to the ancestor of the tribes Themd and Ghadis. Mash: for which we find Meshech in 1Chron 1:17, a tribe mentioned in Ps 120:5 along with Kedar, and since the time of Bochart generally associated with the πορος Μάσιον above Nisibis.
John Gill
10:23 And the children of Aram,.... The four following persons are called the sons of Shem, 1Chron 1:17 being his grandsons, which is not unusual in Scripture:
Uz, and Hul, and Gether, and Mash: the first of these sons of Aram, Uz, is generally thought to be the founder of Damascus; so Josephus (t) says. Usus founded Trachonitis and Damascus, which lies between Palestine and Coelesyria: there was a place called Uz in Idumea, Lam 4:21 and another in Arabia, where Job dwelt, Job 1:1 but neither of them seems to be the seat of this man and his posterity, who, in all probability, settled in Syria: his second son Hul, whom Josephus (u) calls Ulus, according to him, founded Armenia; which notion may be strengthened by observing that Cholobotene is reckoned a part of Armenia by Stephanus (w); which is no other than Cholbeth, that is, the house or seat of Chol, the same with Hul; and there are several places in Armenia, as appears from Ptolemy (x), which begin with Chol or Col, as Cholus, Cholua, Choluata, Cholima, Colsa, Colana, Colchis: but perhaps it may be better to place him in Syria, in the deserts of Palmyrene, as Junius and Grotius; since among the cities of Palmyrene, there is one called Cholle, according to Ptolemy (y). Gether, the third son, is made by Josephus (z) to be the father of the Bactrians; but these were too far off to come from this man, and were not in the lot of Shem: Bochart (a) finds the river Getri, which the Greeks call Centrites, between Armenia and the Carduchi, whereabout, he conjectures, might be the seat of this man; but perhaps it may be more probable, with Grotius and Junius, to place him in Coelesyria, where are the city Gindarus of Ptolemy (b), and a people called Gindareni, by Pliny (c); though Bishop Patrick thinks it probable that Gadara, the chief city of Peraea, placed by Ptolemy (d) in the Decapolis of Coelesyria, had its name from this man: Mr. Broughton derives Atergate and Derceto, names of a Syrian goddess, from him, which was worshipped at Hierapolis in Coelesyria, as Pliny says (e). The last of the sons of Aram, Mash, is called Meshech, in 1Chron 1:17 and here the Septuagint version calls him Masoch; his posterity are supposed to settle in Armenia, about the mountain Masius, thought to be the same with Ararat, and which the Armenians call Masis; perhaps the people named Moscheni, mentioned by Pliny (f), as dwelling near Armenia and Adiabene, might spring from this man.
(t) Ut supra. (Antiqu. l. 1. c. 6. sect. 4.) (u) Ibid. (w) Apud Bochart. Phaleg. l. 2. c. 9. col. 81. (x) Geograph. l. 5. c. 13. (y) Geograph. l. 5. c. 15. (z) Ut supra. (Antiqu. l. 1. c. 6. sect. 4.) (a) Phaleg. l. 2. c. 10. (b) Geograph. l. 5. c. 15. (c) Nat. Hist. l. 5. c. 23. (d) Ut supra. (Geograph. l. 5. c. 15.) (e) Nat. Hist. l. 5. c. 23. (f) Ib. l. 6. c. 9.
Robert Jamieson, A. R. Fausset and David Brown
10:23 Aram--In the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants.
10:2410:24: Եւ Արփաքսադ ծնաւ զՍաղա. եւ Սաղա ծնաւ զԵբեր[82]։ [82] Երկու օրինակք եւեթ համաձայնք իրերաց յաւելուն աստանօր. Եւ Արփաքսադ ծնաւ զԿայնան. եւ Կայնան ծնաւ զՍաղա. եւ Սաղա։
24 Արփաքսադը ծնեց Կայնանին, Կայնանը ծնեց Սաղային, իսկ Սաղան ծնեց Եբերին[10]:[10] Բազմաթիւ ձեռագիր օրինակներում պակասում են «զԿայնան, եւ Կայնան ծնաւ» (Ժ, 24 ) եւ «զԿայնան: Եւ եկեաց...ծնաւ զ Սաղա» (ԺԱ, 12 ) հատուածները, որոնք առկայ են միայն երկու օրինակներում: Տե՛ս Ա Մնաց. Ա, 18, Ղուկաս, Գ, 36:
24 Արփաքսադ ծնաւ Սաղան եւ Սաղա ծնաւ Եբերը։
Եւ Արփաքսադ ծնաւ զՍաղա, եւ Սաղա ծնաւ զԵբեր:

10:24: Եւ Արփաքսադ ծնաւ զՍաղա. եւ Սաղա ծնաւ զԵբեր[82]։
[82] Երկու օրինակք եւեթ համաձայնք իրերաց յաւելուն աստանօր. Եւ Արփաքսադ ծնաւ զԿայնան. եւ Կայնան ծնաւ զՍաղա. եւ Սաղա։
24 Արփաքսադը ծնեց Կայնանին, Կայնանը ծնեց Սաղային, իսկ Սաղան ծնեց Եբերին[10]:
[10] Բազմաթիւ ձեռագիր օրինակներում պակասում են «զԿայնան, եւ Կայնան ծնաւ» (Ժ, 24 ) եւ «զԿայնան: Եւ եկեաց...ծնաւ զ Սաղա» (ԺԱ, 12 ) հատուածները, որոնք առկայ են միայն երկու օրինակներում: Տե՛ս Ա Մնաց. Ա, 18, Ղուկաս, Գ, 36:
24 Արփաքսադ ծնաւ Սաղան եւ Սաղա ծնաւ Եբերը։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Арфаксад родил Салу, Сала родил Евера.
10:24 καὶ και and; even Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath ἐγέννησεν γενναω father; born τὸν ο the Καιναν καιναν Kainan; Kenan καὶ και and; even Καιναν καιναν Kainan; Kenan ἐγέννησεν γενναω father; born τὸν ο the Σαλα σαλα Sala Σαλα σαλα Sala δὲ δε though; while ἐγέννησεν γενναω father; born τὸν ο the Εβερ εβερ Eber; Ever
10:24 וְ wᵊ וְ and אַרְפַּכְשַׁ֖ד ʔarpaḵšˌaḏ אַרְפַּכְשָׁד Arpachshad יָלַ֣ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] שָׁ֑לַח šˈālaḥ שֶׁלַח Shelah וְ wᵊ וְ and שֶׁ֖לַח šˌelaḥ שֶׁלַח Shelah יָלַ֥ד yālˌaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] עֵֽבֶר׃ ʕˈēver עֵבֶר Eber
10:24. at vero Arfaxad genuit Sala de quo ortus est EberBut Arphaxad begot Sale, of whom was born Heber.
24. And Arpachshad begat Shelah; and Shelah begat Eber.
10:24. But truly, Arphaxad conceived Shelah, from whom was born Eber.
10:24. And Arphaxad begat Salah; and Salah begat Eber.
And Arphaxad begat Salah; and Salah begat Eber:

24: Арфаксад родил Салу, Сала родил Евера.
10:24
καὶ και and; even
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
ἐγέννησεν γενναω father; born
τὸν ο the
Καιναν καιναν Kainan; Kenan
καὶ και and; even
Καιναν καιναν Kainan; Kenan
ἐγέννησεν γενναω father; born
τὸν ο the
Σαλα σαλα Sala
Σαλα σαλα Sala
δὲ δε though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Εβερ εβερ Eber; Ever
10:24
וְ wᵊ וְ and
אַרְפַּכְשַׁ֖ד ʔarpaḵšˌaḏ אַרְפַּכְשָׁד Arpachshad
יָלַ֣ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שָׁ֑לַח šˈālaḥ שֶׁלַח Shelah
וְ wᵊ וְ and
שֶׁ֖לַח šˌelaḥ שֶׁלַח Shelah
יָלַ֥ד yālˌaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
עֵֽבֶר׃ ʕˈēver עֵבֶר Eber
10:24. at vero Arfaxad genuit Sala de quo ortus est Eber
But Arphaxad begot Sale, of whom was born Heber.
10:24. But truly, Arphaxad conceived Shelah, from whom was born Eber.
10:24. And Arphaxad begat Salah; and Salah begat Eber.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «Арфаксад родил (Каинана, Каинан родил) Салу…» Слова, стоящие в скобках, опущены в еврейском тексте; но они находятся в древнейших и авторитетнейших греческих рукописях, в евангельском родословии Господа Иисуса Христа (Лк 3:36), а также в сочинениях И. Флавия и Моисея Хоренского.

«Сала родил Eвера» — того самого патриарха, имя которого впоследствии было усвоено богоизбранному народу еврейскому. Само по себе это имя означает человека, перешедшего через реку и, следовательно, заключает в себе мысль о переселении этого патриарха из-за какой-то реки, вероятно, реки Евфрата (слово ירבך, ibri, еврей в Быт 14:13: у LXX переводится через o perathV, «пришелец», живущий по ту сторону Евфрата или перешедший через эту реку).
Adam Clarke: Commentary on the Bible - 1831
10:24: Salah - The founder of the people of Susiana.
Eber - See Gen 10:21. The Septuagint add Cainan here, with one hundred and thirty to the chronology.
Albert Barnes: Notes on the Bible - 1834
10:24
Arpakshad begat (54) Shelah. We know nothing of the nation of which he was the founder. He begat
(55) Heber. He is the progenitor of the Hebrews, the race to which Abraham belonged. He is marked out very prominently for reasons partly unknown to us at this distance of time, but partly no doubt because he was the ancestor of the chosen race who immediately preceded the confusion of tongues, and to whom belonged that generic Hebrew tongue, which afterward branched into several dialects, of which the Hebrew, now strictly so called, was one. It is probable that most of the diversified modes of speech retained the substance of the primeval speech of mankind. And it is not improbable, for various reasons, that this Hebrew tongue, taken in its largest sense, deviated less from the original standard than any other. The Shemites, and especially the Hebrews, departed less from the knowledge of the true God than the other families of man, and, therefore, may be presumed to have suffered less from the concussion given to the living speech of the race.
The knowledge pRev_iously accumulated of the true God, and of his will and way, would have been lost, if the terms and other modes of expressing divine things had been entirely obliterated. It is consonant with reason, then, to suppose that some one language was so little shaken from its primary structure as to preserve this knowledge. We know as a fact, that, while other nations retained some faint traces of the primeval history, the Hebrews have handed down certain and tangible information concerning former things in a consecutive order from the very first. This is a proof positive that they had the distinct outline and material substance of the primeval tongue in which these things were originally expressed. In keeping with this line of reasoning, while distinct from it, is the fact that the names of persons and things are given and explained in the Hebrew tongue, and most of them in that branch of it in which the Old Testament is composed. We do not enter further into the special nature of the Hebrew family of languages, or the relationship in which they are found to stand with the other forms of human speech than to intimate that such investigations tend to confirm the conclusions here enunciated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: Salah: Heb. Shelah, Gen 11:12-15
John Gill
10:24 And Arphaxad begat Salah,.... Or Shelach which signifies "a sending forth"; that is, of waters: it is part of the name of Methuselah, given him by his father, as prophetic of the flood, see Gen 5:21 and Arphaxad, who was born two years after the flood, gives this name to his first born, as commemorative of it: according to some, from him are the Susians (g); and in Susiana is found a city called Sele, by Ptolemy (h); but this seems not to be a sufficient proof:
and Salah begat Eber; from whom, Josephus (i) says, the Jews were called Hebrews from the beginning; and which, perhaps, is as good a derivation of their name as can be given, and seems to be confirmed by Num 24:24 though some derive it from Abraham's passing over the rivers in his way from Chaldea into Syria; but be it so, why might not this name be given to Eber, as prophetic of that passage, or of the passage of his posterity over the Euphrates into Canaan, as well as Eber gave to his son Peleg his name, as a prediction of the division of the earth in his time? the Septuagint version of this text inserts a Cainan between Arphaxad and Salah, but is not to be found in any Hebrew copy, nor in the Samaritan, Syriac, and Arabic versions, nor in Josephus, see Lk 3:36.
(g) Vid. Bochart. Phaleg. l. 2. c. 13. col. 92. (h) Geograph. l. 6. c. 3. (i) Ut supra. (Antiqu. l. 1. c. 6. sect. 4.)
Robert Jamieson, A. R. Fausset and David Brown
10:24 Arphaxad--The settlement of his posterity was in the extensive valley of Shinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the east side of the river.
10:2510:25: Եւ Եբերայ ծնան երկու որդիք. անուն միոյն Փաղէկ. զի յաւուրս նորա բաժանեցաւ երկիր։ Եւ անուն եղբօր նորա Յեկտան։
25 Եբերը ծնեց երկու որդի. մէկի անունը Փաղէկ էր, որովհետեւ նրա օրօք ցրուեցին մարդիկ, իսկ եղբօր անունը Յեկտան էր:
25 Եբերին երկու որդիներ ծնան. մէկուն անունը Փաղէկ էր. քանզի երկիրը անոր օրերը բաժնուեցաւ եւ անոր եղբօրը անունը Յեկտան էր։
Եւ Եբերայ ծնան երկու որդիք. անուն միոյն [151]Փաղէկ, զի յաւուրս նորա բաժանեցաւ երկիր. եւ անուն եղբօր նորա Յեկտան:

10:25: Եւ Եբերայ ծնան երկու որդիք. անուն միոյն Փաղէկ. զի յաւուրս նորա բաժանեցաւ երկիր։ Եւ անուն եղբօր նորա Յեկտան։
25 Եբերը ծնեց երկու որդի. մէկի անունը Փաղէկ էր, որովհետեւ նրա օրօք ցրուեցին մարդիկ, իսկ եղբօր անունը Յեկտան էր:
25 Եբերին երկու որդիներ ծնան. մէկուն անունը Փաղէկ էր. քանզի երկիրը անոր օրերը բաժնուեցաւ եւ անոր եղբօրը անունը Յեկտան էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: У Евера родились два сына; имя одному: Фалек, потому что во дни его земля разделена; имя брата его: Иоктан.
10:25 καὶ και and; even τῷ ο the Εβερ εβερ Eber; Ever ἐγενήθησαν γινομαι happen; become δύο δυο two υἱοί υιος son ὄνομα ονομα name; notable τῷ ο the ἑνὶ εις.1 one; unit Φαλεκ φαλεκ Phalek; Falek ὅτι οτι since; that ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτοῦ αυτος he; him διεμερίσθη διαμεριζω divide ἡ ο the γῆ γη earth; land καὶ και and; even ὄνομα ονομα name; notable τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him Ιεκταν ιεκταν Iektan
10:25 וּ û וְ and לְ lᵊ לְ to עֵ֥בֶר ʕˌēver עֵבֶר Eber יֻלַּ֖ד yullˌaḏ ילד bear שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בָנִ֑ים vānˈîm בֵּן son שֵׁ֣ם šˈēm שֵׁם name הָֽ hˈā הַ the אֶחָ֞ד ʔeḥˈāḏ אֶחָד one פֶּ֗לֶג pˈeleḡ פֶּלֶג Peleg כִּ֤י kˈî כִּי that בְ vᵊ בְּ in יָמָיו֙ yāmāʸw יֹום day נִפְלְגָ֣ה niflᵊḡˈā פלג divide הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אָחִ֖יו ʔāḥˌiʸw אָח brother יָקְטָֽן׃ yoqṭˈān יָקְטָן Joktan
10:25. natique sunt Eber filii duo nomen uni Faleg eo quod in diebus eius divisa sit terra et nomen fratris eius IectanAnd to Heber were born two sons: the name of the one was Phaleg, because in his days the earth was divided: and his brother's name Jectan.
25. And unto Eber were born two sons: the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.
10:25. And to Eber were born two sons: the name of the one was Peleg, for in his days the earth became divided, and his brother’s name was Joktan.
10:25. And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth divided; and his brother’s name [was] Joktan.
And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth divided; and his brother' s name [was] Joktan:

25: У Евера родились два сына; имя одному: Фалек, потому что во дни его земля разделена; имя брата его: Иоктан.
10:25
καὶ και and; even
τῷ ο the
Εβερ εβερ Eber; Ever
ἐγενήθησαν γινομαι happen; become
δύο δυο two
υἱοί υιος son
ὄνομα ονομα name; notable
τῷ ο the
ἑνὶ εις.1 one; unit
Φαλεκ φαλεκ Phalek; Falek
ὅτι οτι since; that
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτοῦ αυτος he; him
διεμερίσθη διαμεριζω divide
ο the
γῆ γη earth; land
καὶ και and; even
ὄνομα ονομα name; notable
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
Ιεκταν ιεκταν Iektan
10:25
וּ û וְ and
לְ lᵊ לְ to
עֵ֥בֶר ʕˌēver עֵבֶר Eber
יֻלַּ֖ד yullˌaḏ ילד bear
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בָנִ֑ים vānˈîm בֵּן son
שֵׁ֣ם šˈēm שֵׁם name
הָֽ hˈā הַ the
אֶחָ֞ד ʔeḥˈāḏ אֶחָד one
פֶּ֗לֶג pˈeleḡ פֶּלֶג Peleg
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
יָמָיו֙ yāmāʸw יֹום day
נִפְלְגָ֣ה niflᵊḡˈā פלג divide
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
אָחִ֖יו ʔāḥˌiʸw אָח brother
יָקְטָֽן׃ yoqṭˈān יָקְטָן Joktan
10:25. natique sunt Eber filii duo nomen uni Faleg eo quod in diebus eius divisa sit terra et nomen fratris eius Iectan
And to Heber were born two sons: the name of the one was Phaleg, because in his days the earth was divided: and his brother's name Jectan.
10:25. And to Eber were born two sons: the name of the one was Peleg, for in his days the earth became divided, and his brother’s name was Joktan.
10:25. And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth divided; and his brother’s name [was] Joktan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «У Евера родились два сына; имя одному Фалек…» По чтению еврейского текста это имя должно иметь форму «Пелег», что и будет значить разделение или разветвление. О каком же именно разделении говорится здесь — это не совсем ясно, в виду чего одни видели здесь указание на вавилонское рассеяние народов (Розенмюллер, Кейль, Ланге), другие — на выделение со стороны священного бытописателя той ветви семитов, которая имела ближайшее отношение к богоизбранному народу (Делич).

«имя брату его: Иоктан…» Этот последний был родоначальником целого ряда кочевых племен, населявших Аравийский полуостров, во главе с Иектанидой. По всей вероятности, это уже было вторичное население Аравии, водворившееся на место первоначально обитавших там хамитов, которые и принуждены были искать себе новых местожительств главным образом в пределах Африки.
Adam Clarke: Commentary on the Bible - 1831
10:25: Peleg - From פלג palag, to divide, because in his days, which is supposed to be about one hundred years after the flood, the earth was divided among the sons of Noah. Though some are of opinion that a physical division, and not a political one, is what is intended here, viz., a separation of continents and islands from the main land; the earthy parts having been united into one great continent previously to the days of Peleg. This opinion appears to me the most likely, for what is said, Gen 10:5, is spoken by way of anticipation.
Albert Barnes: Notes on the Bible - 1834
10:25
This nation was very extensive, and accordingly branched out into several, of which the immediate ones are Peleg and Joctan.
(56) Peleg is remarkable on account of the origin assigned to his name. "In his days was the land divided." Here two questions occur. What is the meaning of the earth being divided, and what is the time denoted by "his days?" The verb "divide" (פלג pā lag) occurs only three times elsewhere in the Hebrew scriptures Ch1 1:19; Job 38:25; Psa 55:10. The connection in which this rare word is used in the Psalm, "divide their tongues," seems to determine its reference in the present passage to the confusion of tongues and consequent dispersion of mankind recorded in the following chapter. This affords a probable answer to our first question. The land was in his days divided among the representative heads of the various nations. But to what point of time are we directed by the phrase "in his days?" Was the land divided at his birth, or some subsequent period of his life? The latter is possible, as Jacob and Gideon received new names, and Joshua an altered name, in later life.
The phrase "in his days" seems to look the same way. And the short interval from the deluge to his birth appears scarcely to suffice for such an increase of the human family as to allow of a separation into nations. Yet, on the other hand, it is hard to find any event in later life which connected this individual more than any other with the dispersion of man. It is customary to give the name at birth. The phrase "in his days" may, without any straining, refer to this period. And if we suppose, at a time when there were only a few families on the earth, an average increase of ten children in each in four generations, we shall have a thousand, or twelve hundred full-grown persons, and, therefore, may have five hundred families at the birth of Peleg. We cannot suppose more than fifty-five nations distinguished from one another at the dispersion, as Heber is the fifty-fifth name, and all the others are descended from him.
And if three families were sufficient to propagate the race after the flood, nine or ten were enough to constitute a primeval tribe or nation. We see some reason, therefore, to take the birth of Peleg as the occasion on which he received his name, and no stringent reason for fixing upon any later date. At all events the question seems to be of no chronological importance, as in any case only four generations preceded Peleg, and these might have been of comparatively longer or shorter duration without materially affecting the number of mankind at the time of his birth. Peleg is also remarkable as the head of that nation out of which, at an after period, the special people of God sprang. Of the Palgites, as a whole, we hear little or nothing further in history.
(57) Joctan, if little or insignificant as an individual or a nation, is the progenitor of a large group of tribes, finding their place among the wandering races included afterward under the name Arabic. Cachtan, as the Arabs designate him in their traditions, may have given name to Cachtan, a town and province mentioned by Niebuhr.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: am 1757, bc 2247
Eber: Gen 10:21; Ch1 1:19
the name: Gen 11:16-19; Luk 3:35, Luk 3:36
Peleg: i. e. division
in: Gen 10:32; Deu 32:8; Act 17:26
Carl Friedrich Keil and Franz Delitzsch
10:25
Among the descendants of Arphaxad, Eber's eldest son received the name of Peleg, because in his days the earth, i.e., the population of the earth, was divided, in consequence of the building of the tower of Babel (Gen 11:8). His brother Joktan is called Kachtan by the Arabians, and is regarded as the father of all the primitive tribes of Arabia. The names of his sons are given in Gen 10:26-29. There are thirteen of them, some of which are still retained in places and districts of Arabia, whilst others are not yet discovered, or are entirely extinct. Nothing certain has been ascertained about Almodad, Jerah, Diklah, Obal, Abimael, and Jobab. Of the rest, Sheleph is identical with Salif or Sulaf (in Ptl. 6, 7, Σαλαπηνοί), an old Arabian tribe, also a district of Yemen. Hazarmaveth (i.e., forecourt of death) is the Arabian Hadhramaut in South-eastern Arabia on the Indian Ocean, whose name Jauhari is derived from the unhealthiness of the climate. Hadoram: the Ἀδραμῖται of Ptol. 6, 7, Atramitae of Plin. 6, 28, on the southern coast of Arabia. Uzal: one of the most important towns of Yemen, south-west of Mareb. Sheba: the Sabaeans, with the capital Saba or Mareb, Mariaba regia (Plin.), whose connection with the Cushite (Gen 10:7) and Abrahamite Sabaeans (Gen 25:3) is quite in obscurity. Ophir has not yet been discovered in Arabia; it is probably to be sought on the Persian Gulf, even if the Ophir of Solomon was not situated there. Havilah appears to answer to Chaulaw of Edrisi, a district between Sanaa and Mecca. But this district, which lies in the heart of Yemen, does not fit the account in 1Kings 15:7, nor the statement in Gen 25:18, that Havilah formed the boundary of the territory of the Ishmaelites. These two passages point rather to Χαυλοταῖοι, a place on the border of Arabia Petraea towards Yemen, between the Nabataeans and Hagrites, which Strabo describes as habitable.
Geneva 1599
10:25 And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth (l) divided; and his brother's name [was] Joktan.
(l) This division came by the diversity of language, as appears in (Gen 11:9).
John Gill
10:25 And unto Eber were born two sons: the name of one was Peleg,.... Bochart (k) thinks, that either Peleg, or one of his posterity, in memory of him, gave the name of Phalga to a town situated on the Euphrates; though the reason of the name, as given by Arrianus, as he himself observes, was because it divided between the two Seleucias, as the reason of Peleg's name was:
for in his days was the earth divided; among the three sons of Noah, and their respective posterities; their language was divided, and that obliged them to divide and separate in bodies which understood one another; hence that age, in which was this event, was usually called by the Jews the age of division; whether this was done about the time of his birth, and so this name was given him to perpetuate the memory of it, or in some after part of his life, and so was given by a spirit of prophecy, is a question: Josephus, Jarchi, and the Jewish writers, generally go the latter way; if it was at the time of his birth, which is the sense of many, then this affair happened in the one hundred and first year after the flood, for in that year Peleg was born, as appears from Gen 11:11.
and his brother's name was Joktan, whom the Arabs call Cahtan, and claim him as their parent, at least, of their principal tribes; and say he was the first that reigned in Yaman, and put a diadem on his head (l); and there is a city in the territory of Mecca, about seven furlongs or a mile to the south of it, and one station from the Red sea, called Baisath Jektan, the seat of Jektan (m), which manifestly retains his name; and there are a people called Catanitae, placed by Ptolemy (n) in Arabia Felix.
(k) Phaleg. l. 2. c. 14. col. 93. (l) Vid. Pocock. Specimen. Arab. Hist. p. 39. 55. (m) Arab. Geograph. apud Bochart. Phaleg: l. 2. c. 15. col. 98. (n) Geograph, l. 6. c. 7.
Robert Jamieson, A. R. Fausset and David Brown
10:25 Peleg; for in his days was the earth divided--After the flood (Gen 11:10-16) the descendants of Noah settled at pleasure and enjoyed the produce of the undivided soil. But according to divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided and his son's name, "Peleg," was given in memory of that event (see Deut 32:8; Acts 17:26).
10:2610:26: Եւ Յեկտան ծնաւ զԷլմովդադ, եւ զՍաղէք, եւ զԱսարմովդ, եւ զՅարաք։
26 Յեկտանը ծնեց Էլմոդադին, Սալէքին, Ասարմոդին, Յարաքին,
26 Յեկտան ծնաւ Եղմովդադը, Սաղափը, Ասարմօթը, Յարաքը,
Եւ Յեկտան ծնաւ զԷլմովդադ եւ զՍաղէք եւ զԱսարմովդ եւ զՅարաք:

10:26: Եւ Յեկտան ծնաւ զԷլմովդադ, եւ զՍաղէք, եւ զԱսարմովդ, եւ զՅարաք։
26 Յեկտանը ծնեց Էլմոդադին, Սալէքին, Ասարմոդին, Յարաքին,
26 Յեկտան ծնաւ Եղմովդադը, Սաղափը, Ասարմօթը, Յարաքը,
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Иоктан родил Алмодада, Шалефа, Хацармавефа, Иераха,
10:26 Ιεκταν ιεκταν though; while ἐγέννησεν γενναω father; born τὸν ο the Ελμωδαδ ελμωδαδ and; even τὸν ο the Σαλεφ σαλεφ and; even Ασαρμωθ ασαρμωθ and; even Ιαραχ ιαραχ Iarach; Iarakh
10:26 וְ wᵊ וְ and יָקְטָ֣ן yoqṭˈān יָקְטָן Joktan יָלַ֔ד yālˈaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אַלְמֹודָ֖ד ʔalmôḏˌāḏ אַלְמֹודָד Almodad וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שָׁ֑לֶף šˈālef שֶׁלֶף Sheleph וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲצַרְמָ֖וֶת ḥᵃṣarmˌāweṯ חֲצַרְמָוֶת Hazarmaveth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יָֽרַח׃ yˈāraḥ יֶרַח Jerah
10:26. qui Iectan genuit Helmodad et Saleph et Asarmoth IareWhich Jectan begot Elmodad, and Saleph, and Asarmoth, Jare,
26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah;
10:26. This Joktan conceived Almodad, and Sheleph, and Hazarmaveth, Jerah
10:26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah:

26: Иоктан родил Алмодада, Шалефа, Хацармавефа, Иераха,
10:26
Ιεκταν ιεκταν though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Ελμωδαδ ελμωδαδ and; even
τὸν ο the
Σαλεφ σαλεφ and; even
Ασαρμωθ ασαρμωθ and; even
Ιαραχ ιαραχ Iarach; Iarakh
10:26
וְ wᵊ וְ and
יָקְטָ֣ן yoqṭˈān יָקְטָן Joktan
יָלַ֔ד yālˈaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אַלְמֹודָ֖ד ʔalmôḏˌāḏ אַלְמֹודָד Almodad
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שָׁ֑לֶף šˈālef שֶׁלֶף Sheleph
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲצַרְמָ֖וֶת ḥᵃṣarmˌāweṯ חֲצַרְמָוֶת Hazarmaveth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יָֽרַח׃ yˈāraḥ יֶרַח Jerah
10:26. qui Iectan genuit Helmodad et Saleph et Asarmoth Iare
Which Jectan begot Elmodad, and Saleph, and Asarmoth, Jare,
10:26. This Joktan conceived Almodad, and Sheleph, and Hazarmaveth, Jerah
10:26. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: В этом разделе дан довольно подробный перечень главнейших аравийских племен, большинство которых можно указывать лишь предположительно. Так, Алмодад отождествляют с аравийской провинцией Йемен; Шалеф — с Салапеноем Птоломея, расположенным в нижней Аравии; Хацармавее с Хадрамутом, на юго-востоке Аравии; Иерах с доселе существующим аравийским племенем Бне-Гилал, что точно так же, как и Иерах, указывает на связь с луной, означает именно «чада луны».
Adam Clarke: Commentary on the Bible - 1831
10:26: Joktan - He had thirteen sons who had their dwelling from Mesha unto Sephar, a mount of the east, which places Calmet supposes to be mount Masius, on the west in Mesopotamia, and the mountains of the Saphirs on the east in Armenia, or of the Tapyrs farther on in Media. In confirmation that all men have been derived from one family, let it be observed that there are many customs and usages, both sacred and civil, which have prevailed in all parts of the world; and that these could owe their origin to nothing but a general institution, which could never have existed, had not mankind been originally of the same blood, and instructed in the same common notions before they were dispersed. Among these usages may be reckoned,
1. The numbering by tens.
2. Their computing time by a cycle of seven days.
3. Their setting apart the seventh day for religious purposes.
4. Their use of sacrifices, propitiatory and eucharistical.
5. The consecration of temples and altars.
6. The institution of sanctuaries or places of refuge, and their privileges.
7. Their giving a tenth part of the produce of their fields, etc., for the use of the altar.
8. The custom of worshipping the Deity bare-footed.
9. Abstinence of the men from all sensual gratifications previously to their offering sacrifice.
10. The order of priesthood and its support.
11. The notion of legal pollutions, defilements, etc.
12. The universal tradition of a general deluge.
13. The universal opinion that the rainbow was a Divine sign, or portent, etc., etc.
See Dodd.
The wisdom and goodness of God are particularly manifested in repeopling the earth by means of three persons, all of the same family, and who had witnessed that awful display of Divine justice in the destruction of the world by the flood, while themselves were preserved in the ark. By this very means the true religion was propagated over the earth; for the sons of Noah would certainly teach their children, not only the precepts delivered to their father by God himself, but also how in his justice he had brought the flood on the world of the ungodly, and by his merciful providence preserved them from the general ruin. It is on this ground alone that we can account for the uniformity and universality of the above traditions, and for the grand outlines of religious truth which are found in every quarter of the world. God has so done his marvellous works that they may be had in everlasting remembrance.
Albert Barnes: Notes on the Bible - 1834
10:26-29
The thirteen tribes of the Joctanites or primitive Arabs are enumerated here in Gen 10:26-29.
(58) Almodad is usually referred to Yemen. The first syllable may be the Arabic article. Mudad is the name of one celebrated in Arab story as the stepfather of Ishmael and chief of the Jurhum tribe of Joctanites. The Ἀλλουμαιῶται Alloumaiō tai of Ptolemy belonged to the interior of Arabia Felix.
(59) Sheleph is traced in the Σαλαπηνοὶ Salapeenoi of Ptolemy (vi. 7), belonging to the interior.
(60) Hazarmaveth gives name to a district on the Indian Ocean, abounding in spices, now called Hadramaut. This tribe is the Chatramitae of Greek writers.
(61) Jerah occupied a district where are the coast and mountain of the moon, near Hadramaut.
(62) Hadoram is preserved in the tribe called Ἀδραμῖται Adamitai Atramitae, placed by Pliny (vi. 28) between the Homerites and the Sachalites on the south coast of Arabia.
(63) Uzal perhaps gave the ancient name of Azal to Sana, the capital of Yemen, a place still celebrated for the manufacture of beautiful stuffs.
(64) Diclah settled possibly in the palm-bearing region of the Minaei in Hejaz.
(65) Obal is otherwise unknown.
(66) Abimael is equally obscure. Bochart supposes there is a trace of the name in Μάλι Mali, a place in Arabia Aromatifera.
(67) Sheba is the progenitor of the Sabaei in Arabia Felix, celebrated for spices, gold, and precious stones, and noted for the prosperity arising from traffic in these commodities. A queen of Sheba visited Solomon. The dominant family among the Sabaeans was that of Himjar, from whom the Himjarites (Homeritae) of a later period descended.
(68) Ophir gave name to a country celebrated for gold, precious stones, and almug wood, which seems to have lain on the south side of Arabia, where these products may be found. What kind of tree the almug is has not been clearly ascertained. Some suppose it to be the sandal wood which grows in Persia and India; others, a species of pine. If this wood was not native, it may have been imported from more distant countries to Ophir, which was evidently a great emporium. Others, however, have supposed Ophir to be in India, or Eastern Africa. The chief argument for a more distant locality arises from the supposed three years' voyage to it from Ezion-geber, and the products obtained in the country so reached. But the three years' voyage Kg1 10:22; Ch2 9:21 seems to be in reality to Tarshish, a very different region.
(69) Havilah here is the founder of a Joctanite tribe of Arabs, and therefore his territory must be sought somewhere in the extensive country which was occupied by these wandering tribes. A trace of the name is probably preserved in Khawlan, a district lying in the northwest of Yemen, between Sana and Mecca, though the tribe may have originally settled or extended further north.
(70) Jobab has been compared with the Ἰωβαρῖται Iō baritai of Ptolemy (vi. 7). Bochart finds the name in the Arabic: yobab, a desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Ch1 1:20-28
John Gill
10:26 And Joktan begat Almodad,.... And twelve more mentioned later: the Arabic writers (o) say be had thirty one sons by one woman, but all, excepting two, left Arabia, and settled in India; the Targum of Jonathan adds,"who measured the earth with ropes,''as if he was the first inventor and practiser of geometry: from him are thought to spring the Allumaeotae, a people whom Ptolemy (p) places in Arabia Felix, called so by the Greeks, instead of Almodaei: Mr. Broughton (q) sets Eldimaei over against this man's name, as if they were a people that sprung from him; whereas this word is wrongly put in Ptolemy (r) for Elymaeans, as it is in the Greek text, a people joining to the Persians:
and Sheleph and Hazarmaveth, and Jerah: to the first of these, Sheleph, the Targum of Jonathan adds,"who drew out the water of the rivers;''his people are supposed by Bochart (s), to be the Alapeni of Ptolemy (t), which should be read Salapeni, who were, he says, more remote from the rest, almost as far as the neck of Arabia, and not far from the spring of the river Betius. The next son, Hazarmaveth, or Hasermoth, as in the Vulgate Latin, is thought to give name to a people in Arabia, called by Pliny (u) Chatramotitae, and by Ptolemy Cathramonitae, whose country, Strabo says (w), produces myrrh; according to Ptolemy (x) they reached from the mountain Climax to the Sabaeans, among whom were a people, called, by Pliny (y), Atramitae, who inhabited a place of the same name, and which Theophrastus calls Adramyta, which comes nearer the name of this man, and signifies the court or country of death: and in those parts might be places so called, partly from the unwholesomeness of the air, being thick and foggy, and partly from the frankincense which grew there, which was fatal to those that gathered it, and therefore only the king's slaves, and such as were condemned to die, were employed in it, as Bochart (z) has observed from Arrianus; as also because of the multitude of serpents, with which those odoriferous countries abounded, as the same writer relates from Agatharcides and Pliny. The next son of Joktan is Jerah, which signifies the moon, as Hilal does in Arabic; and Alilat with the Arabians, according to Herodotus (a), is "Urania", or the moon; hence Bochart (b) thinks, that the Jeracheans, the posterity of Jerah, are the Alilaeans of Diodorus Siculus (c), and others, a people of the Arabs; and the Arabic geographer, as he observes, makes mention of a people near Mecca called Bene Hilal, or the children of Jerah; and he is of opinion that the island Hieracon, which the Greeks call the island of the Hawks placed by Ptolemy (d), in Arabia Felix, adjoining to the country which lies upon the Arabian Gulf, is no other than the island of the Jeracheans, the posterity of this man: the Arabs (e) speak of a son of Joktan or Cahtan, they call Jareb, who succeeded his father, which perhaps may be a corruption of Jerah; and another, called by them Jorham.
(o) Apud Pocock. Specimen. Arab. Hist., p. 40. (p) Geograph. l. 6. c. 7. (q) See his Works, p. 3. 59. (r) Ut supra, (Geograph. l. 6.) c. 5. (s) Phaleg. l. 2. c. 16. col. 99. (t) Ut supra. (Geograph. l. 6. c. 5.) (u) Nat. Hist. l. 6. c. 28. (w) Geograph. l. 16. p. 528. (x) Ut supra. (Geograph. l. 6. c. 5.) (y) Nat. Hist. l. 12. c. 14. (z) Phaleg. l. 2. c. 17. col. 102. (a) Thalia sive, l. 3. c. 8. (b) Ut supra, (Phaleg. l. 2.) c. 19. (c) Bibliothec. l. 3. p. 179. (d) Ut supra. (Geograph. l. 6. c. 5.) (e) Apud Pocock. Specimem. Arab. Hist. p. 40.
10:2710:27: Եւ զՅոդորամ, եւ զԵզէլ, եւ զԴէկլա,
27 Յոդորամին, Եզէլին, Դեկլային,
27 Ադորամը, Ուզալը, Դեկղան,
Եւ զՅոդորամ եւ զԵզէլ եւ զԴեկլա:

10:27: Եւ զՅոդորամ, եւ զԵզէլ, եւ զԴէկլա,
27 Յոդորամին, Եզէլին, Դեկլային,
27 Ադորամը, Ուզալը, Դեկղան,
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: Гадорама, Узала, Диклу,
10:27 καὶ και and; even Οδορρα οδορρα and; even Αιζηλ αιζηλ and; even Δεκλα δεκλα Dekla; Thekla
10:27 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֲדֹורָ֥ם hᵃḏôrˌām הֲדֹורָם Hadoram וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אוּזָ֖ל ʔûzˌāl אוּזָל Uzal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דִּקְלָֽה׃ diqlˈā דִּקְלָה Diklah
10:27. et Aduram et Uzal DeclaAnd Anduram, and Uzal, and Decla,
27. and Hadoram, and Uzal, and Diklah;
10:27. and Hadoram, and Uzal and Diklah,
10:27. And Hadoram, and Uzal, and Diklah,
And Hadoram, and Uzal, and Diklah:

27: Гадорама, Узала, Диклу,
10:27
καὶ και and; even
Οδορρα οδορρα and; even
Αιζηλ αιζηλ and; even
Δεκλα δεκλα Dekla; Thekla
10:27
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֲדֹורָ֥ם hᵃḏôrˌām הֲדֹורָם Hadoram
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אוּזָ֖ל ʔûzˌāl אוּזָל Uzal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דִּקְלָֽה׃ diqlˈā דִּקְלָה Diklah
10:27. et Aduram et Uzal Decla
And Anduram, and Uzal, and Decla,
10:27. and Hadoram, and Uzal and Diklah,
10:27. And Hadoram, and Uzal, and Diklah,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: «Гадорама, Узала, Диклу…» На местожительство первого из них, быть может, указывает мыс Хадорам, при Персидском заливе. «Узал» думают видеть в современном городе Сана, в Йемене, носившем в древности наименование Аузура, откуда происходила особая благовонная мазь — мирра азурская. Диклу — от слова «дикал», что значит «пальма», отсюда «Счастливая Аравия», как главное ее месторождение.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: Ch1 1:20-28
John Gill
10:27 And Hadoram, and Uzal, and Diklah. The posterity of Hadoram, from the likeness of the name and sound, might seem to be the Adramitae of Ptolemy (f), but Bochart (g) thinks they are the Drimati of Pliny (h), who dwelt in the extreme corner of Arabia, to the east, near the Macae, who were at the straits of the Persian Gulf; and he observes, that the extreme promontory of that country was called Corodamum, by transposition of the letters "D" and "R": Uzal gave name to a city which is still so called; for R. Zacuth (i) says, the Jews which dwelt in Yaman, the kingdom of Sheba, call Samea, which is the capital of the kingdom of Yaman, Uzal; and who also relates, that there is a place called Hazarmaveth unto this day, of which see Gen 10:26 the kingdom in which Uzal is said by him to be was the south part of Arabia Felix, as Yaman signifies, from whence came the queen of the south, Mt 12:42 and Uzal or Auzal, as the Arabs pronounce it, is the same the Greeks call Ausar, changing "L" into "R"; hence mention is made by Pliny (k) of myrrh of Ausar, in the kingdom of the Gebanites, a people of the Arabs, where was a port by him called Ocila (l), by Ptolemy, Ocelis (m), and by Artemidorus in Strabo, Acila (n), and perhaps was the port of the city Uzal, to the name of which it bears some resemblance: Diklah signifies a palm tree, in the Chaldee or Syriac language, with which kind of trees Arabia abounded, especially the country of the Minaei, as Pliny (o) relates; wherefore Bochart (p) thinks the posterity of Diklah had their seat among them, rather than at Phaenicon or Diklah, so called from the abundance of palm trees that grew there, which was at the entrance into Arabia Felix at the Red sea, of which Diodorus Siculus (q) makes mention; and so Artemidorus in Strabo (r) speaks of a place called Posidium, opposite to the Troglodytes, and where the Arabian Gulf ends, where palm trees grew in a wonderful manner, on the fruit of which people lived, where was a Phaenicon, or continued grove of palm trees; and here is placed by Ptolemy (s) a village called Phaenicon, the same with Diklah.
(f) Ut supra. (Geograph. l. 6. c. 5.) (g) Ut supra, (Phaleg. l. 2.) c. 20. (h) Nat. Hist. l. 6. c. 28. (i) Juchasin, fol. 135. 2. (k) Nat. Hist. l. 12. c. 16. (l) lb. c. 19. (m) Ut supra. (Geograph. l. 6. c. 5). So Plin. Nat. Hist. l. 6. c. 23. (n) Geograph. l. 16. p. 529. (o) Nat. Hist. l. 6. c. 28. (p) Ut supra. (Phaleg. l. 2. c. 22.) (q) Bibliothec. l. 3. p. 175. (r) Geograph. l. 16. p. 34. (s) Ut supra. (Geograph. l. 6. c. 5.)
10:2810:28: եւ զԳեբաղ, եւ զԱբիմէէլ, եւ զՍաբեի,
28 Գեբաղին, Աբիմէէլին, Սաբէիին,
28 Գեբաղը, Աբիմեէլը, Սափան,
Եւ զԳեբաղ եւ զԱբիմէէլ եւ զՍաբէի:

10:28: եւ զԳեբաղ, եւ զԱբիմէէլ, եւ զՍաբեի,
28 Գեբաղին, Աբիմէէլին, Սաբէիին,
28 Գեբաղը, Աբիմեէլը, Սափան,
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: Овала, Авимаила, Шеву,
10:28 καὶ και and; even Αβιμεηλ αβιμεηλ and; even Σαβευ σαβευ Sabeu; Savev
10:28 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹובָ֥ל ʕôvˌāl עֹובָל Obal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲבִֽימָאֵ֖ל ʔᵃvˈîmāʔˌēl אֲבִימָאֵל Abimael וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁבָֽא׃ šᵊvˈā שְׁבָא Sheba
10:28. et Ebal et Abimahel SabaAnd Ebal, and Abimael, Saba,
28. and Obal, and Abimael, and Sheba;
10:28. and Obal and Abimael, Sheba
10:28. And Obal, and Abimael, and Sheba,
And Obal, and Abimael, and Sheba:

28: Овала, Авимаила, Шеву,
10:28
καὶ και and; even
Αβιμεηλ αβιμεηλ and; even
Σαβευ σαβευ Sabeu; Savev
10:28
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֹובָ֥ל ʕôvˌāl עֹובָל Obal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִֽימָאֵ֖ל ʔᵃvˈîmāʔˌēl אֲבִימָאֵל Abimael
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁבָֽא׃ šᵊvˈā שְׁבָא Sheba
10:28. et Ebal et Abimahel Saba
And Ebal, and Abimael, Saba,
10:28. and Obal and Abimael, Sheba
10:28. And Obal, and Abimael, and Sheba,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: «Шеву…» Эти сабеи-семиты должны быть отличаемы от савеев-хамитов (7: ст.); они были торговым народом приморской области Аравии и имели своей столицей город Мариабу.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: am cir, 1797, bc cir, 2207, Gen 25:3; Kg1 10:1; Ch1 1:20-28
John Gill
10:28 And Obal, and Abimael, and Sheba. The first of these, Obal, or Aubal, as the Arabs pronounce, Bochart (t) is obliged to make his posterity pass over the straits of the Arabian Gulf out of Arabia Felix into Arabia Troglodytice; where he finds a bay, called by Pliny (u) the Abalite bay, which carries in it some trace of this man's name, and by Ptolemy (v) the Avalite bay; and where was not only an emporium of this name, but a people called Avalites and also Adulites, which Bishop Patrick believes should be read "Abulites", more agreeably to the name of this man, but Pliny (w) speaks of a town of the Adulites also: Abimael is supposed by Bochart (x) to be the father of Mali, or the Malitae, as his name may be thought to signify, Theophrastus (y) making mention of a place called Mali along with Saba, Adramyta, and Citibaena, in spicy Arabia, which is the only foundation there is for this conjecture: Sheba gave name to the Sabaeans, a numerous people in Arabia; their country was famous for frankincense; the nations of them, according to Pliny (z), reached both seas, that is, extended from the Arabian to the Persian Gulf; one part of them, as he says (a), was called Atramitae, and the capital of their kingdom Sabota, on a high mountain, eight mansions from which was their frankincense country, called Saba; elsewhere he says (b), their capital was called Sobotale, including sixty temples within its walls; but the royal seat was Mariabe; and so Eratosthenes in Strabo (c) says, the metropolis of the Sabaeans was Mariaba, or, as others call it, Merab, and which, it seems, is the same with Saba; for Diodorus Siculus (d) and Philostorgius (e) say, the metropolis of the Sabaeans is Saba; and which the former represents as built on a mountain, as the Sabota of Pliny is said to be,
(t) Ut supra, (Phaleg. l. 2.) c. 23. (u) Nat. Hist. l. 26. c. 29. (v) Geograph. l. 4. c. 7, 8. (w) Nat. Hist. l. 26. c. 29. (x) Ut supra. (Phaleg. l. 2. c. 24.) (y) Ut supra, (Hist. Plant. l. 9.) c.4. (z) Nat. Hist. l. 6. c. 28. (a) Ib. l. 12. c. 14. (b) Ut supra. (Nat. Hist. l. 6. c. 28.) (c) Geograph. l. 16. p. 528. (d) Bibliothec. l. 3. p. 180. (e) Hist. Ecclesiast. l. 3. p. 477.
10:2910:29: եւ զՈւփիր, եւ զԵւիղ՚ա, եւ զՅոբաբ։ Ամենեքեան սոքա որդիք Յեկտանայ[83]։ [83] Յօրինակին. Որդիք Յետկանայ։
29 Ուփիրին, Եւիլային ու Յոբաբին: Սրանք բոլորը Յեկտանի որդիներն են:
29 Ոփիրը, Եւիլան ու Յոբաբը։ Ասոնք բոլորը Յեկտանին որդիներն էին։
Եւ զՈւփիր եւ զԵւիլա եւ զՅովբաբ. ամենեքեան սոքա որդիք Յեկտանայ:

10:29: եւ զՈւփիր, եւ զԵւիղ՚ա, եւ զՅոբաբ։ Ամենեքեան սոքա որդիք Յեկտանայ[83]։
[83] Յօրինակին. Որդիք Յետկանայ։
29 Ուփիրին, Եւիլային ու Յոբաբին: Սրանք բոլորը Յեկտանի որդիներն են:
29 Ոփիրը, Եւիլան ու Յոբաբը։ Ասոնք բոլորը Յեկտանին որդիներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: Офира, Хавилу и Иовава. Все эти сыновья Иоктана.
10:29 καὶ και and; even Ουφιρ ουφιρ and; even Ευιλα ευιλα and; even Ιωβαβ ιωβαβ all; every οὗτοι ουτος this; he υἱοὶ υιος son Ιεκταν ιεκταν Iektan
10:29 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹופִ֥ר ʔôfˌir אֹופִיר [land of gold] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲוִילָ֖ה ḥᵃwîlˌā חֲוִילָה Havilah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹובָ֑ב yôvˈāv יֹובָב Jobab כָּל־ kol- כֹּל whole אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בְּנֵ֥י bᵊnˌê בֵּן son יָקְטָֽן׃ yoqṭˈān יָקְטָן Joktan
10:29. et Ophir et Evila et Iobab omnes isti filii IectanAnd Ophir, and Hevila, and Jobab. All these were the sons of Jectan.
29. and Ophir, and Havilah, and Jobab: all these were the sons of Joktan.
10:29. and Ophir, and Havilah and Jobab. All these were the sons of Joktan.
10:29. And Ophir, and Havilah, and Jobab: all these [were] the sons of Joktan.
And Ophir, and Havilah, and Jobab: all these [were] the sons of Joktan:

29: Офира, Хавилу и Иовава. Все эти сыновья Иоктана.
10:29
καὶ και and; even
Ουφιρ ουφιρ and; even
Ευιλα ευιλα and; even
Ιωβαβ ιωβαβ all; every
οὗτοι ουτος this; he
υἱοὶ υιος son
Ιεκταν ιεκταν Iektan
10:29
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹופִ֥ר ʔôfˌir אֹופִיר [land of gold]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲוִילָ֖ה ḥᵃwîlˌā חֲוִילָה Havilah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹובָ֑ב yôvˈāv יֹובָב Jobab
כָּל־ kol- כֹּל whole
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בְּנֵ֥י bᵊnˌê בֵּן son
יָקְטָֽן׃ yoqṭˈān יָקְטָן Joktan
10:29. et Ophir et Evila et Iobab omnes isti filii Iectan
And Ophir, and Hevila, and Jobab. All these were the sons of Jectan.
10:29. and Ophir, and Havilah and Jobab. All these were the sons of Joktan.
10:29. And Ophir, and Havilah, and Jobab: all these [were] the sons of Joktan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: «Офира…» Нет оснований видеть здесь Индию, известную в древности под этим именем; но, по всей вероятности, здесь разумеется какая-либо из юго-западных гаваней Аравии, ведшая торговлю с Индией и бывшая как бы ее торговой колонией (напр., Аден).

«Хавилу и Иовава…» Первая означает, вероятно, северную область Йемена, а вторая с арабского означает «пустыню» и может служить указанием на Неджед.
Albert Barnes: Notes on the Bible - 1834
10:29
The situation of Mesha is uncertain. But it is obviously the western boundary of the settlement, and may have been in the neighborhood of Mecca and Medina. Sephar is perhaps the Arabic Zaphari, called by the natives Isfor, a town on the south coast near Mirbat. It seems, however, to be, in the present passage, the "mount of the east" itself, a thuriferous range of hills, adjacent, it may be, to the seaport so-called. Gesenius and others fix upon Mesene, an island at the head of the Persian Gulf, as the Mesha of the text. But this island may have had no existence at the time of the Joctanite settlement. These boundaries include the greater part of the west and south coast of the peninsula, and are therefore sufficient to embrace the provinces of Hejaz (in part), Yemen, and Hadramaut, and afford space for the settlements of the thirteen sons of Joctan. The limits thus marked out determine that all these settlers, Ophir among the rest, were at first to be found in Arabia, how far soever they may have wandered from it afterward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: Ophir: Kg1 9:28, Kg1 22:48; Ch1 8:18, Ch1 9:10, Ch1 9:13; Job 22:24, Job 28:16; Psa 45:9; Isa 13:12
Havilah: Gen 2:11, Gen 25:18; Sa1 15:7
John Gill
10:29 And Ophir, and Havilah, and Jobab,.... If several of the sons of Joktan went into India, as the Arabs say, one would be tempted to think that Ophir in India, whither Solomon sent his ships once in three years, had its name from the first of these; See Gill on Gen 10:26 but as this would be carrying him too far from the rest of his brethren, who appear to have settled in Arabia, some place must be found for him there; and yet there is none in which there is any likeness of the name, unless Coper can be thought to be, a village in the country of the Cinaedocolpites, on the Arabian Gulf, as in Ptolemy (f), or Ogyris, an island in the same sea, Pliny (g) makes mention of the same with the Organa of Ptolemy (h), placed by him on the Sachalite bay; wherefore Bochart (i) looks out elsewhere for a seat for this Ophir, or "Oupheir", as in the Septuagint version, and finding in a fragment of Eupolemus, preserved by Eusebius (k), mention made of the island of Ourphe, which he thinks should be Ouphre, or Uphre, situated in the Red sea, seems willing to have it to be the seat of this man and his posterity, and that it had its name from him; or that their seat was among the Cassanites or Gassandae, the same perhaps with the tribe of Ghassan, Aupher and Chasan signifying much the same, even great abundance and treasure: Havilah, next mentioned, is different from Havilah, the son of Cush, Gen 10:7 and so his country; but it is difficult where to fix him; one would rather think that the Avalite bay, emporium, and people, should take their name from him than from Obal, Gen 10:28 but Bochart (l) chooses to place him and his posterity in Chaulan, a country in Arabia Felix, in the extreme part of Cassanitis, near the Sabaeans: and Jobab, the last of Joktan's sons, was the father of the Jobabites, called by Ptolemy (m) Jobarites, corruptly for Jobabites, as Salmasius and Bochart think; and who are placed by the above geographer near the Sachalites in Arabia Felix, whose country was full of deserts, as Jobab in Arabic signifies, so Bochart (n) observes, as the countries above the Sachalite bay were, by which these Jobabites are placed:
all these were the sons of Joktan; the thirteen before mentioned, all which had their dwelling in Arabia or near it, and which is further described in the following verse.
(f) Geograph. l. 6. c. 7. (g) Nat. Hist. l. 6. c. 28. (h) Ut supra. (Geograph. l. 6. c. 7.) (i) Phaleg. l. 2. c. 27. (k) Praepar. Evangel. l. 9. c. 30. p. 457. (l) Ut supra, (Phaleg. l. 2.) c. 20. (m) Ut supra. (Geograph. l. 6. c. 7.) (n) Ut supra, (Phaleg. l. 2.) c. 29.
10:3010:30: Եւ եղեւ բնակութիւն նոցա ՚ի Մասեաց մինչեւ ՚ի գալ ՚ի Սովփերա լեառնն արեւելեայց։
30 Նրանք բնակութիւն հաստատեցին Մասէից մինչեւ Սոփերա, որ գտնւում էր արեւելեան լերան կողմը:
30 Ասոնք բնակեցան Մեսայէն մինչեւ Սոփեր՝ արեւելեան լեռները։
Եւ եղեւ բնակութիւն նոցա ի Մասեաց մինչեւ գալ ի Սովփերա լեառնն արեւելեայց:

10:30: Եւ եղեւ բնակութիւն նոցա ՚ի Մասեաց մինչեւ ՚ի գալ ՚ի Սովփերա լեառնն արեւելեայց։
30 Նրանք բնակութիւն հաստատեցին Մասէից մինչեւ Սոփերա, որ գտնւում էր արեւելեան լերան կողմը:
30 Ասոնք բնակեցան Մեսայէն մինչեւ Սոփեր՝ արեւելեան լեռները։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: Поселения их были от Меши до Сефара, горы восточной.
10:30 καὶ και and; even ἐγένετο γινομαι happen; become ἡ ο the κατοίκησις κατοικησις settlement; settling αὐτῶν αυτος he; him ἀπὸ απο from; away Μασση μασση till; until ἐλθεῖν ερχομαι come; go εἰς εις into; for Σωφηρα σωφηρα mountain; mount ἀνατολῶν ανατολη springing up; east
10:30 וַֽ wˈa וְ and יְהִ֥י yᵊhˌî היה be מֹושָׁבָ֖ם môšāvˌām מֹושָׁב seat מִ mi מִן from מֵּשָׁ֑א mmēšˈā מֵשָׁא Mesha בֹּאֲכָ֥ה bōʔᵃḵˌā בוא come סְפָ֖רָה sᵊfˌārā סְפָר Sephar הַ֥ר hˌar הַר mountain הַ ha הַ the קֶּֽדֶם׃ qqˈeḏem קֶדֶם front
10:30. et facta est habitatio eorum de Messa pergentibus usque Sephar montem orientalemAnd their dwelling was from Messa as we go on as far as Sephar, a mountain in the east.
30. And their dwelling was from Mesha, as thou goest toward Sephar, the mountain of the east.
10:30. And their habitation extended from Messa, as one sojourns, even to Sephar, a mountain in the east.
10:30. And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.
And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east:

30: Поселения их были от Меши до Сефара, горы восточной.
10:30
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
κατοίκησις κατοικησις settlement; settling
αὐτῶν αυτος he; him
ἀπὸ απο from; away
Μασση μασση till; until
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
Σωφηρα σωφηρα mountain; mount
ἀνατολῶν ανατολη springing up; east
10:30
וַֽ wˈa וְ and
יְהִ֥י yᵊhˌî היה be
מֹושָׁבָ֖ם môšāvˌām מֹושָׁב seat
מִ mi מִן from
מֵּשָׁ֑א mmēšˈā מֵשָׁא Mesha
בֹּאֲכָ֥ה bōʔᵃḵˌā בוא come
סְפָ֖רָה sᵊfˌārā סְפָר Sephar
הַ֥ר hˌar הַר mountain
הַ ha הַ the
קֶּֽדֶם׃ qqˈeḏem קֶדֶם front
10:30. et facta est habitatio eorum de Messa pergentibus usque Sephar montem orientalem
And their dwelling was from Messa as we go on as far as Sephar, a mountain in the east.
10:30. And their habitation extended from Messa, as one sojourns, even to Sephar, a mountain in the east.
10:30. And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: «от Меши до Сефара…» Под первой из этих границ разумеют современную пустыню Месалик, соседнюю с Ирак-Арби, а под второй горную страну Михру, где возвышается гора Дзафар или по современному произношению Дже-бель-Шеджир.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:30: mount of the east: Num 23:7
Carl Friedrich Keil and Franz Delitzsch
10:30
The settlements of these Joktanides lay "from Mesha towards Sephar the mountain of the East," Mesha is still unknown: according to Gesenius, it is Mesene on the Persian Gulf, and in Knobel's opinion, it is the valley of Bisha or Beishe in the north of Yemen; but both are very improbable. Sepher is supposed by Mesnel to be the ancient Himyaritish capital, Shafr, on the Indian Ocean; and the mountain of the East, the mountain of incense, which is situated still farther to the east. - The genealogy of the Shemites closes with Gen 10:31, and the entire genealogy of the nations with Gen 10:32. According to the Jewish Midrash, there are seventy tribes, with as many different languages; but this number can only be arrived at by reckoning Nimrod among the Hamites, and not only placing Peleg among the Shemites, but taking his ancestors Salah and Eber to be names of separate tribes. By this we obtain for Japhet 14, for Ham 31, and for Shem 25, - in all 70 names. The Rabbins, on the other hand, reckon 14 Japhetic, 30 Hamitic, and 26 Semitic nations; whilst the fathers make 72 in all. But as these calculations are perfectly arbitrary, and the number 70 is nowhere given or hinted at, we can neither regard it as intended, nor discover in it "the number of the divinely appointed varieties of the human race," or "of the cosmical development," even if the seventy disciples (Lk 10:1) were meant to answer to the seventy nations whom the Jews supposed to exist upon the earth.
John Gill
10:30 And their dwelling was from Mesha, as thou goest unto Zephar, a mount of the east. Mesha, which is thought to be the Muza of Ptolemy and Pliny, was a famous port in the Red sea, frequented by the merchants of Egypt and Ethiopia, from which the Sappharites lay directly eastward; to whose country they used to go for myrrh and frankincense, and the like, of which Saphar was the metropolis, and which was at the foot of Climax, a range of mountains, which perhaps might be formerly called Saphar, from the city at the bottom of it, the same with Zephar here: by inspecting Ptolemy's tables (o), the way from one to the other is easily discerned, where you first meet with Muza, a port in the Red sea, then Ocelis, then the mart Arabia, then Cane, and so on to Sapphar or Sapphara; and so Pliny says (p), there is a third port which is called Muza, which the navigation to India does not put into, only the merchants of frankincense and Arabian odours: the towns in the inland are the royal seat Saphar; and another called Sabe; now the sons of Joktan had their habitations all from this part in the west unto Zephar or Saphar eastward, and those were reckoned the genuine Arabs: Hillerus (q) gives a different account of the situation of the children of Joktan, as he thinks, agreeably to these words of Moses; understanding by Kedem, rendered the east, the mountains of Kedem, or the Kedemites, which sprung from Kedem or Kedomah, the youngest son of Ishmael, Gen 25:15 and Zephar, the seat of the Sepharites, as between Mesha and Kedem; for, says he, Mesha is not Muza, a mart of the Red sea, but Moscha, a famous port of the Indian sea, of which Arrian and Ptolemy make mention; and from hence the dwelling of the Joktanites was extended, in the way you go through the Sepharites to the mountainous places of Kedem or Cadmus: perhaps nearer the truth may be the Arabic paraphrase of Saadiah (r), which is"from Mecca till you come to the city of the eastern mountain, or (as in a manuscript) to the eastern city,''meaning perhaps Medina, situate to the east; so that the sense is, according to this paraphrase, that the sons of Joktan had their dwelling from Mecca to Medina; and so R. Zacuth (s) says, Mesha in the Arabic tongue is called Mecca; and it is a point agreed upon by the Arabs that Mesha was one of the most ancient names of Mecca; they believe that all the mountainous part of the region producing frankincense went in the earliest times by the name of Sephar; from whence Golius concludes this tract to be the Mount Zephar of Moses, a strong presumption of the truth of which is that Dhafar, the same with the modern Arabs as the ancient Saphar, is the name of a town in Shihr, the only province in Arabia bearing frankincense on the coast of the Indian ocean (t).
(o) Geograph. l. 6. c. 7. (p) Nat. Hist. l. 6. c. 23. (q) Onomastic. Sacr. p. 116. (r) In Pocock. Specimen Hist. Arab. p. 34. (s) In Juchasin, fol. 135. 2. (t) Universal History, vol. 18. p. 353.
10:3110:31: Սոքա՛ են որդիք Սեմայ յազգս իւրեանց, ըստ լեզուս իւրեանց, յաշխարհս իւրեանց եւ ՚ի տոհմս իւրեանց։
31 Ահա սրանք են Սէմի որդիներն ըստ իրենց ցեղերի, ըստ իրենց լեզուների, իրենց երկրի ու տոհմերի:
31 Սէմին որդիները, իրենց տոհմերովը, իրենց լեզուներովը, իրենց երկիրներուն մէջ իրենց ազգերովը ասոնք են։
Սոքա են որդիք Սեմայ յազգս իւրեանց, ըստ լեզուս իւրեանց, յաշխարհս իւրեանց եւ ի տոհմս իւրեանց:

10:31: Սոքա՛ են որդիք Սեմայ յազգս իւրեանց, ըստ լեզուս իւրեանց, յաշխարհս իւրեանց եւ ՚ի տոհմս իւրեանց։
31 Ահա սրանք են Սէմի որդիներն ըստ իրենց ցեղերի, ըստ իրենց լեզուների, իրենց երկրի ու տոհմերի:
31 Սէմին որդիները, իրենց տոհմերովը, իրենց լեզուներովը, իրենց երկիրներուն մէջ իրենց ազգերովը ասոնք են։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Это сыновья Симовы по племенам их, по языкам их, в землях их, по народам их.
10:31 οὗτοι ουτος this; he υἱοὶ υιος son Σημ σημ Sēm; Sim ἐν εν in ταῖς ο the φυλαῖς φυλη tribe αὐτῶν αυτος he; him κατὰ κατα down; by γλώσσας γλωσσα tongue αὐτῶν αυτος he; him ἐν εν in ταῖς ο the χώραις χωρα territory; estate αὐτῶν αυτος he; him καὶ και and; even ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste αὐτῶν αυτος he; him
10:31 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these בְנֵי־ vᵊnê- בֵּן son שֵׁ֔ם šˈēm שֵׁם Shem לְ lᵊ לְ to מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan לִ li לְ to לְשֹׁנֹתָ֑ם lᵊšōnōṯˈām לָשֹׁון tongue בְּ bᵊ בְּ in אַרְצֹתָ֖ם ʔarṣōṯˌām אֶרֶץ earth לְ lᵊ לְ to גֹויֵהֶֽם׃ ḡôyēhˈem גֹּוי people
10:31. isti filii Sem secundum cognationes et linguas et regiones in gentibus suisThese are the children of Sem according to their kindreds and tongues, and countries in their nations.
31. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.
10:31. These are the sons of Shem according to their kindred, and tongues, and the regions within their nations.
10:31. These [are] the sons of Shem, after their families, after their tongues, in their lands, after their nations.
These [are] the sons of Shem, after their families, after their tongues, in their lands, after their nations:

31: Это сыновья Симовы по племенам их, по языкам их, в землях их, по народам их.
10:31
οὗτοι ουτος this; he
υἱοὶ υιος son
Σημ σημ Sēm; Sim
ἐν εν in
ταῖς ο the
φυλαῖς φυλη tribe
αὐτῶν αυτος he; him
κατὰ κατα down; by
γλώσσας γλωσσα tongue
αὐτῶν αυτος he; him
ἐν εν in
ταῖς ο the
χώραις χωρα territory; estate
αὐτῶν αυτος he; him
καὶ και and; even
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
αὐτῶν αυτος he; him
10:31
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
בְנֵי־ vᵊnê- בֵּן son
שֵׁ֔ם šˈēm שֵׁם Shem
לְ lᵊ לְ to
מִשְׁפְּחֹתָ֖ם mišpᵊḥōṯˌām מִשְׁפָּחָה clan
לִ li לְ to
לְשֹׁנֹתָ֑ם lᵊšōnōṯˈām לָשֹׁון tongue
בְּ bᵊ בְּ in
אַרְצֹתָ֖ם ʔarṣōṯˌām אֶרֶץ earth
לְ lᵊ לְ to
גֹויֵהֶֽם׃ ḡôyēhˈem גֹּוי people
10:31. isti filii Sem secundum cognationes et linguas et regiones in gentibus suis
These are the children of Sem according to their kindreds and tongues, and countries in their nations.
10:31. These are the sons of Shem according to their kindred, and tongues, and the regions within their nations.
10:31. These [are] the sons of Shem, after their families, after their tongues, in their lands, after their nations.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:31-32

10:31 contains the usual closing formula for the pedigree of the Shemite tribes; and Gen 10:32 contains the corresponding form for the whole table of nations.
From a Rev_iew of these lands it is evident that Shem occupied a much smaller extent of territory than either of his brothers. The mountains beyond the Tigris, the Persian Gulf, the Red Sea, the Levant, the Archipelago, and the Black Sea, bound the countries that were in part peopled by Shem. Arabia, Syria, and Assyria contained the great bulk of the Shemites, intermingled with some of the Hamites. The Kushites, Kenaanites, and Philistines trench upon their ground. The rest of the Hamites peopled Africa, and such countries as were supplied from it. The Japhethites spread over all the rest of the world.
In this table there are 70 names, exclusive of Nimrod, of heads of families, tribes, or nations descended from the 3 sons of Noah - 14 from Japheth, 30 from Ham, and 26 from Shem. Among the heads of tribes descended from Japheth are 7 grandsons. Among those from Ham are 23 grandsons and 3 great-grandsons. Among those of Shem are 5 grandsons, one great-grandson, 2 of the fourth generation, and 13 of the fifth. Whence, it appears that the subdivisions are traced further in Ham and much further in Shem than in Japheth, and that they are pursued only in those lines which are of importance for the coming events in the history of Shem.
It is to be observed, also, that, though the different races are distinguished by the diversity of tongues, yet the different languages are much less numerous than the tribes. The eleven tribes of Kenaanites, and the thirteen tribes of Joctanites, making allowance for some tribal peculiarities, most probably spoke at first only two dialects of one family of languages, which we have designated the Hebrew, itself a branch of, if not identical with, what is commonly called the Shemitic. Hence, some Hamites spoke the language of Shem. A similar community of language may have occurred in some other instances of diversity of descent.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Gen 10:5, Gen 10:20; Act 17:26
John Gill
10:31 These are the sons of Shem,.... His sons, and grandsons, and great grandsons, in all twenty six, no doubt but there were many more, but these are only mentioned; for none of the sons of Elam, Ashur, and Lud, are named, and but one of Arphaxad's, and one of Salah's, and two of Eber's, and none of Peleg's; when it is not to be questioned but they had many, as is certain of Arphaxad, Salah, Eber, and Peleg, Gen 11:13.
after their families, after their tongues, in their lands, after their nations: from hence sprung various families at first, and these of different languages upon the confusion of Babel, which thenceforward formed different nations, dwelt in different lands; which have been pointed at as near as we can at this distance, and with the little helps and advantages we have: it seems from hence that Shem's posterity were of different languages as well as those of Ham and Japheth.
10:3210:32: Ա՛յս են ազգք որդւոց Նոյի ըստ ծնունդս իւրեանց ըստ տոհմս իւրեանց։ Եւ ՚ի սոցանէ սփռեցան կղզիք ազգաց ՚ի վերայ երկրի յե՛տ ջրհեղեղին։
32 Այս է Նոյի որդիների ցեղերի ծննդաբանութիւնն ըստ իրենց տոհմերի: Ջրհեղեղից յետոյ աշխարհով մէկ սփռուած ժողովուրդները սրանցից են առաջացել:
32 Նոյին որդիներուն տոհմերը, իրենց ծնունդներուն ու ազգերուն համեմատ, ասոնք են։ Ջրհեղեղէն ետքը ազգերը ասոնցմէ տարածուեցան երկրի վրայ։
Այս են ազգք որդւոց Նոյի ըստ ծնունդս իւրեանց, ըստ տոհմս իւրեանց. եւ ի սոցանէ սփռեցան [152]կղզիք ազգաց`` ի վերայ երկրի յետ ջրհեղեղին:

10:32: Ա՛յս են ազգք որդւոց Նոյի ըստ ծնունդս իւրեանց ըստ տոհմս իւրեանց։ Եւ ՚ի սոցանէ սփռեցան կղզիք ազգաց ՚ի վերայ երկրի յե՛տ ջրհեղեղին։
32 Այս է Նոյի որդիների ցեղերի ծննդաբանութիւնն ըստ իրենց տոհմերի: Ջրհեղեղից յետոյ աշխարհով մէկ սփռուած ժողովուրդները սրանցից են առաջացել:
32 Նոյին որդիներուն տոհմերը, իրենց ծնունդներուն ու ազգերուն համեմատ, ասոնք են։ Ջրհեղեղէն ետքը ազգերը ասոնցմէ տարածուեցան երկրի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:3232: Вот племена сынов Ноевых, по Родословию их, в народах их. От них распространились народы по земле после потопа.
10:32 αὗται ουτος this; he αἱ ο the φυλαὶ φυλη tribe υἱῶν υιος son Νωε νωε Nōe; Noe κατὰ κατα down; by γενέσεις γενεσις nativity; manner of birth αὐτῶν αυτος he; him κατὰ κατα down; by τὰ ο the ἔθνη εθνος nation; caste αὐτῶν αυτος he; him ἀπὸ απο from; away τούτων ουτος this; he διεσπάρησαν διασπειρω sow abroad; scatter around νῆσοι νησος island τῶν ο the ἐθνῶν εθνος nation; caste ἐπὶ επι in; on τῆς ο the γῆς γη earth; land μετὰ μετα with; amid τὸν ο the κατακλυσμόν κατακλυσμος cataclysm
10:32 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these מִשְׁפְּחֹ֧ת mišpᵊḥˈōṯ מִשְׁפָּחָה clan בְּנֵי־ bᵊnê- בֵּן son נֹ֛חַ nˈōₐḥ נֹחַ Noah לְ lᵊ לְ to תֹולְדֹתָ֖ם ṯôlᵊḏōṯˌām תֹּולֵדֹות generations בְּ bᵊ בְּ in גֹויֵהֶ֑ם ḡôyēhˈem גֹּוי people וּ û וְ and מֵ mē מִן from אֵ֜לֶּה ʔˈēlleh אֵלֶּה these נִפְרְד֧וּ nifrᵊḏˈû פרד divide הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people בָּ bā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אַחַ֥ר ʔaḥˌar אַחַר after הַ ha הַ the מַּבּֽוּל׃ פ mmabbˈûl . f מַבּוּל deluge
10:32. hae familiae Noe iuxta populos et nationes suas ab his divisae sunt gentes in terra post diluviumThese are the families of Noe, according to their peoples and nations. By these were the nations divided on the earth after the flood.
32. These are the families of the sons of Noah, after their generations, in their nations: and of these were the nations divided in the earth after the flood.
10:32. These are the families of Noah, according to their peoples and nations. The nations became divided according to these, on the earth after the great flood.
10:32. These [are] the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
These [are] the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood:

32: Вот племена сынов Ноевых, по Родословию их, в народах их. От них распространились народы по земле после потопа.
10:32
αὗται ουτος this; he
αἱ ο the
φυλαὶ φυλη tribe
υἱῶν υιος son
Νωε νωε Nōe; Noe
κατὰ κατα down; by
γενέσεις γενεσις nativity; manner of birth
αὐτῶν αυτος he; him
κατὰ κατα down; by
τὰ ο the
ἔθνη εθνος nation; caste
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τούτων ουτος this; he
διεσπάρησαν διασπειρω sow abroad; scatter around
νῆσοι νησος island
τῶν ο the
ἐθνῶν εθνος nation; caste
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
μετὰ μετα with; amid
τὸν ο the
κατακλυσμόν κατακλυσμος cataclysm
10:32
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
מִשְׁפְּחֹ֧ת mišpᵊḥˈōṯ מִשְׁפָּחָה clan
בְּנֵי־ bᵊnê- בֵּן son
נֹ֛חַ nˈōₐḥ נֹחַ Noah
לְ lᵊ לְ to
תֹולְדֹתָ֖ם ṯôlᵊḏōṯˌām תֹּולֵדֹות generations
בְּ bᵊ בְּ in
גֹויֵהֶ֑ם ḡôyēhˈem גֹּוי people
וּ û וְ and
מֵ מִן from
אֵ֜לֶּה ʔˈēlleh אֵלֶּה these
נִפְרְד֧וּ nifrᵊḏˈû פרד divide
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
בָּ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אַחַ֥ר ʔaḥˌar אַחַר after
הַ ha הַ the
מַּבּֽוּל׃ פ mmabbˈûl . f מַבּוּל deluge
10:32. hae familiae Noe iuxta populos et nationes suas ab his divisae sunt gentes in terra post diluvium
These are the families of Noe, according to their peoples and nations. By these were the nations divided on the earth after the flood.
10:32. These are the families of Noah, according to their peoples and nations. The nations became divided according to these, on the earth after the great flood.
10:32. These [are] the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: are the: Gen 10:1, Gen 10:20, Gen 10:31, Gen 5:29-31
and by: 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.
nations: Gen 10:25, Gen 9:1, Gen 9:7, Gen 9:19; Act 17:26
Carl Friedrich Keil and Franz Delitzsch
10:32
The words, "And by these were the nations of the earth divided in the earth after the flood," prepare the way for the description of that event which led to the division of the one race into many nations with different languages.
John Gill
10:32 These are the families of the sons of Noah, after their generations, in their nations,.... This is the account of their families, from whom the several nations of the earth sprung:
and by these were the nations divided in the earth after the flood; not immediately, not till they were so increased as to form distinct nations; not till Peleg's time, when the division was made; not until the building of the city and tower of Babel, for unto that time these families were together, and then and not before were they dispersed abroad upon the face of the earth; and by degrees peopled all the known parts of the world, Asia, Africa, and Europe, and no doubt America, though the way of their passage thither is unknown to us; and to this partition of the earth by the three sons of Noah, Pindar (u) seems to have respect, when he says,"according to the ancients, Jupiter and the immortal ones parted the earth;''and he speaks of one man having three sons, who dwelt separate, the earth being divided into three parts.
(u) Olymp. Ode 7.
Robert Jamieson, A. R. Fausset and David Brown
10:32 These are the families of the sons of Noah, after their generations, in their nations, &c.--This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves.