the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 10:26
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Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah,
And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,
And thilke Jectan gendride Elmodad, and Salech,
And Joktan hath begotten Almodad, and Sheleph, and Hazarmaveth, and Jerah,
And Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Yoktan fathered Almodad, Shelef, Hatzar-Mavet, Yerach,
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
And Joktan was the father of Almodad and Sheleph and Hazarmaveth and Jerah
Iactan begat Almodad, and Saleph, Hazarmaueth, and Ierah,
And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah,
And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah;
And Ioktan begate Almodad, and Sheleph, and Hazarmaueth, and Ierah,
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah,
Now, Joktan, begat Almodad, and Sheleph, and Hazarmaveth, and Jerah;
Then Ioktan begate Almodad and Sheleph, and Hazarmaueth, and Ierah,
And Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah,
The descendants of Joktan were the people of Almodad, Sheleph, Hazarmaveth, Jerah,
Which Jectan begot Elmodad, and Saleph, and Asarmoth, Jare,
Joktan became the father of Almo'dad, Sheleph, Hazarma'veth, Jerah,
And Jektan begot Elmodad, and Saleth, and Sarmoth, and Jarach,
And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah;
And Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah,
Yoktan became the father of Almodad, Shelef, Hatzarmavat, Yerach,
And Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah,
And Joktan fathered Almodad, and Sheleph, and Hazarmaveth, and Jerah,
And Iaketan begat Almodad, Saleph, Hazarmaphet, Iarah,
Joktan had Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Obal, Abimael, Sheba, Ophir, Havilah, and Jobab—all sons of Joktan. Their land goes from Mesha toward Sephar as far as the mountain ranges in the east.
Joktan fathered Almodad, Sheleph, Hazarmaveth, Jerah,
Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah,
Joktan was the ancestor of Almodad, Sheleph, Hazarmaveth, Jerah,
Joktan became the father of Almodad and Sheleph and Hazarmaveth and Jerah
And Joktan was the father of Almodad and Sheleph and Hazarmaveth and Jerah
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
1 Chronicles 1:20-28
Cross-References
These are the descendants of Ham according to their constituent groups, according to their languages, by their lands, and by their nations.
and Obal, Abimael, Sheba,
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
- XXXIII. Shem
21. אבר 'eber, “‘Eber, yonder side; verb: pass, cross.”
22. עילם 'eylām, “‘Elam.” עוּל ‛ûl, “suckle.” עלם ‛ālam, “hide; be mature.” ארפכשׁד 'arpakshad, “Arpakshad.” כשׂד ארף 'arp keśed, “boundary of Kesed, or (von-Bohlen) Arjapakshata, beside Aria.” ארם 'ǎrām, “Aram, high; verb: be high.”
23. עוּץ ‛ûts, “‘Uts; verb: counsel; be firm, solid.” חוּל chûl, “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 yāqṭān, “Joctan, small.”
26. אלמודד 'almôdād, “Almodad.” למד lāmad, “learn.” מדד mādad, “measure.” שׁלף shelep, “Sheleph; verb: draw out or off.” חערמות chatsarmāvet, “Chatsarmaveth, court of death.” ירח yerach, “Jerach, moon, month.”
27. הדורם hadôrām, Hadoram, “majesty, beauty;” verb: “swell, honor.” אוּזל 'ûzāl, Uzal; verb: “go out or away.” דקלה dı̂qlâh Diclah, “palm.”
28. עובל ‛ôbāl, ‘Obal, “bare, bald.” אבימאל 'ǎbı̂ymā'ēl, Abimael, “father of Mael” (circumcision).
29. אופיר 'ôpı̂r, Ophir; verb: “break, veil.” יובב yôbāb, Jobab; verb: “cry, call.”
30. משׁא mēshā', Mesha, שׁאה shā'âh = שׁוא shô', “roar, crash.” ספר sepār 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.
Genesis 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 Genesis 9:24, that Shem was born in the five hundred and third year of Noah Genesis 11:10, and, therefore, Japheth must have been the one born when Noah was in his five hundredth year Genesis 5:32. The reason for inserting this statement is to prevent 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.
Genesis 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 Genesis 14:1, and continued to occupy a distinct place among the nations in the time of the later prophets Isaiah 22:6; Jeremiah 49:34; Ezekiel 32:24. Its capital was Shushan or Susa Daniel 8:2, now Shuster.
(46) Asshur seems to have originally occupied a district of Mesopotamia, which was bounded on the east by the Tigris Genesis 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 Genesis 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.
Genesis 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 Genesis 22:21; Genesis 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.
Genesis 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 previously 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.
Genesis 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 pālag) occurs only three times elsewhere in the Hebrew scriptures 1 Chronicles 1:19; Job 38:25; Psalms 55:9. 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.
Genesis 10:26-29
The thirteen tribes of the Joctanites or primitive Arabs are enumerated here in Genesis 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 Alloumaiōtai 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 1 Kings 10:22; 2 Chronicles 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 Iōbaritai of Ptolemy (vi. 7). Bochart finds the name in the Arabic: yobab, a desert.
Genesis 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.
Genesis 10:31-32
Genesis 10:31 contains the usual closing formula for the pedigree of the Shemite tribes; and Genesis 10:32 contains the corresponding form for the whole table of nations.
From a review 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.
Clarke's Notes on the Bible
Verse Genesis 10:26-30. 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, c., 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, &c.
12. The universal tradition of a general deluge.
13. The universal opinion that the rainbow was a Divine sign, or portent, &c., &c.
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.
