“This tenth chapter [of Genesis] is seemingly barren and appears to serve no purpose. … It is considered full of dead words.”1 That was Martin Luther's admission about how a lot of people felt about it five centuries ago. And I'm guessing you won't find it too hard to sympathize! I doubt this is anybody's favorite chapter. Nobody's picking their life verse out of Genesis 10. This isn't the place you turn for inspiration or consolation, most likely. It's a long list of names, barely any of which we recognize. It's so tempting to skim it or skip it; let's get on with the good stuff. That's the temptation. Except Paul had to nag us about how “all Scripture is breathed out by God and is profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16) – and he didn't make an exception here. Luther ended his consideration of this chapter by calling it “a most precious treasure..., a mirror in which to discern what we humans are.”2 So... what's it all about?
This chapter of the Bible is so unique it has its own special name: the Table of Nations. Really, this is the first time the word 'nation' even shows up in the Bible; there are no nations, no distinguished ethnicities, that show up in the first nine chapters, but there sure will be after this.3 In my Bible, the word 'nation' shows up 594 times – starting with five here (six in Hebrew) in this chapter. And what makes Genesis 10 unique is that it's basically “a verbal atlas,”4 “a sophisticated exercise in world cartography,”5 “a kind of ethnic map of the world.”6 Using the shape of a genealogy, it's a world map; the names in it are mostly not individuals, they're people groups.
The names in it might seem pretty unfamiliar, and that's no new thing. For millennia, readers of Genesis have been trying to hunt down all the names in this chapter, correlating it to their pictures of the world's peoples.7 But now in the twenty-first century, after a couple hundred years of archaeology, we've nearly managed to fully sketch out this Bible altas. The 'sons of Japheth' are peoples, “all Indo-European nations,” who lived north or northwest of Israel, especially in what's now Turkey, Mediterranean islands, and into Europe.8 Gomer's the Cimmerians, who lived by the Black Sea; listed under him are Tegarama, a city in east-central Turkey, Riphath (still a mystery), and Ashkenaz, a people otherwise called the Scythians; Magog is the country of Lydia, a rich and powerful people of west Turkey; Madai are the Medes of northern Iran; Javan are the Ionian Greeks of south Turkey, and associated with him are Elishah and the Kittim, all of Cyprus; the Rodanim, of the island of Rhodes; and Tarshish, the distant colony of Tartessos in south Spain; Tubal and Meshech are neighbors in east Turkey, Tabali and Mushki (Mushki is where the famed Midas was a real king); and Tiras is could be a Mediterranean people called the Turscha or even the ancient Turkish city of Troy, of Trojan Horse fame.9
Ham is mainly associated with peoples who lived south and southwest, especially in Africa, and his sons are listed from north to south. Cush was a famous people who lived in Ethiopia and Sudan, and the various sons credited to him are all in east Africa or across the Red Sea in southwest Arabia; Mizraim is just Egypt, and of his listed sons, the Naphtuhim and Pathrusim are just the people of north and south Egypt, the Ludim are Lydian mercenaries who fought for Egypt, the Anamim are a North African people west of Egypt, and the Caphtorim are from the island of Crete to Egypt's northwest; Ham's third son Put is further west of Egypt in Libya; and then Canaan covers all the peoples up the east Mediterranean coast, with some being the groups Israel fought for their promised land, like the Jebusites, Amorites, Hivites, and Girgashites, while others lived further north in Lebanon and west Syria, like the cities of Sidon, Arqa, Siyannu, Sumur, Hamath, and the island of Arwad.10
Finally, Noah's last-listed son Shem covers the peoples who lived east, southeast, and northeast of Israel in different parts of Asia. Elam is the furthest east, and was a prominent people in southwest Iran, later replaced by the Persians; Asshur is, of course, the Assyrians, in north Iraq; nobody's really sure what Lud's doing here; Aram is the Arameans, who lived in different places including much of what we call Syria, though his sons are tougher to pin down; and the delightfully named Arpachshad probably refers to south Iraq, while his descendants through Joktan are almost all tribes, towns, and oases in southern Arabia.11
To the people who lived thousands of years ago, before we had the kinds of maps we use today, that was a big world, full of so many different kinds of people to keep track of; no wonder the Bible sums each bunch up “by their clans, by their languages, in their lands, in their nations” (Genesis 10:20). One ancient Bible retelling of the Bible, with people cast as animals like a cartoon, pictures here “every kind of species: lions, leopards, wolves, dogs, hyenas, wild boars, foxes, conies, pigs, falcons, vultures, kites, eagles, and ravens.”12 The Bible has its eyes wide open to so many clans with many customs, pursuing diverse ways to express their humanity.
This list has “about seventy members”13 – some say that “the peoples listed amount precisely to seventy,” if you count 'em right.14 Even though some are vast populations and others are single cities, the Jewish rabbis regularly referred to them as “the seventy nations of the world.”15 And this picture of seventy, hardly a coincidence for being such a round multiple of seven and ten, is “a literary device to convey the notion of the totality of the human race,”16 revealing “the completeness of God's order.”17
Now, again, this chapter is a world map as drawn from an Israelite perspective, a “repository of traditional knowledge.”18 We shouldn't expect to read here about nations Israel didn't already know by name, like peoples in China or England or the New World.19 For that matter, this chapter was likely revised and edited at several stages to update it in light of Israel's changing contacts with the world.20 Appearance and skin color play zero role in how this table maps the world; instead, it's organized by things like geography, political relationships, and economic ties.21 This chapter “attaches equal weight to multiple levels of belonging.”22 So it's really not surprising we have our share of duplicates here – Lydians creeping into all three divisions, Sheba and Havilah showing up in both Ham and Shem, not to mention a bunch that'll later resurface as Abraham's kids. As one bishop said, “if somewhere the name of a people... has been registered doubly..., let no one wonder or doubt.”23
Okay, so why did God bother to stick this chapter in his Bible? What is it supposed to tell us? Well, remember that “God blessed Noah and his sons and said to them, 'Be fruitful and multiply and fill the earth'” (Genesis 9:1). That was just a chapter ago, and “the blessing is in the process of being realized” in chapter 10.24 The blessing is working! All Noah's sons are fruitful; they're multiplying, and the earth is being filled.
Second, “such a table of nations is unique” in the literatures of the ancient world,25 showing off “a universal consciousness not perceived elsewhere” in any other culture,26 except somewhat in ancient Greece.27 Weirdest of all, Israel's table of nations doesn't even name Israel, as if confessing that “Israel appears late on the world stage” and “cannot elevate itself” above other nations.28 This chapter shows off “God's broad concern for all peoples,”29 that he takes “an interest in all people, in their own right.”30 God is “a God whose purposes transcend the particularism of Israel,” and so his scriptures are calling them to transcend it, too.31 They cherish this humbling list without their name, a portrait of a world still waiting for them, a gentle reminder to us as well to “appreciate the different people groups of our own time” in their own right, all the peoples of the earth.32
But each of those nations is listed under the heading of at least one of the sons of Noah, for these are “the clans of the sons of Noah, according to their genealogies, in their nations; and from these the nations spread abroad on earth after the flood” (Genesis 10:32). St. Paul, when he's preaching in Athens, comments that “God made from one every nation of mankind” (Acts 17:26). In saying 'God made,' he's attesting that no nation is a mistake of mortal man, that each has its distinctive dignity, a God-given peoplehood to live out; but in saying 'from one,' he's saying that this wide world of nations, “as diverse and distinct as they might be, had a common origin,”33 that they “share a common heritage.”34 This chapter's genealogy “conveys relatedness across the entire system,”35 “binding all humanity together” as “children of one father, Noah.”36 And so “brothers remain brothers, even if they choose never to interact,” or worse.37
Ancient genealogies always “made creative use of the past” so as to speak “to a present situation.”38 This chapter is littered with sevens – seven sons and seven grandsons of Japheth, seven total descendants of Cush, seven sons of Mizraim (the Philistines don't count), twelve plus twice-seven children of Shem, a set of four-times-seven genealogy words – but “no sevens in the structuring of the Canaanite genealogy,”39 which is the detailed but disruptive passage “literally at the center of the chapter.”40 The chapter orders Noah's sons in increasing circles of contact with Israel,41 and subtly draws our attention to the thrice-invoked name of Eber.42
This chapter not only mentions all these nations, but focuses on their “lands” (Genesis 10:5, 20, 31); and old Jewish retellings make that a key part of the story. In those retellings, Noah's three sons settle at the base of the mountain, with Japheth facing west, Ham facing south, and Shem facing east.43 As the decades pass and their people begin fighting over space, they divide it “in an evil manner between themselves.”44 In response, Noah “divided by lot the land which his three sons would possess,”45 putting their deed into writing, “portioning out each part according to an inheritance for each.”46 “Noah divided by lot for Japheth and his sons... the whole land of the north in its entirety,” and “for Shem there emerged the second lot” in “the middle of the earth,” and “for Ham there emerged the third share” “toward the south.”47 Then “the sons of Noah divided their allotments among their sons” accordingly.48 The retellings close the scene with Noah making “them all swear an oath to curse each and every one who desired to seize a portion which did not come in his lot.”49
Now, the psalms confess that “the LORD is high above all nations” and “reigns over the nations” (Psalms 113:4; 47:8) – all nations live in “one world governed by God”50 – and the proverbs remind us that “the lot is cast into the lap, but its every decision is from the LORD” (Proverbs 16:33). So even if Noah had his sons cast lots, ultimately it was the LORD who “apportioned for each... a territorial possession, specifically establishing the boundaries thereof.”51 That's what Moses tells us, at least: “the Most High gave to the nations their inheritance..., he fixed the borders of the peoples” (Deuteronomy 32:8), “each group occupying the country that they lit upon and to which God led them, so that every continent was peopled by them.”52 That's why St. Paul preached to the Athenians that the very God they “worship as unknown..., who made the world and everything in it, being Lord of heaven and earth,” also “made from one every nation of mankind to live on all the face of the earth, having determined... the boundaries of their dwelling place” (Acts 17:23-26).
So far, so good. But we haven't yet let Moses finish his statement: “When the Most High gave to the nations their inheritance and divided the sons of Adam, he fixed the borders of the people according to the sons of God” (Deuteronomy 32:8). Ancient readers understood here that “there are many nations and many people, and they all belong to [God], but over all of them he caused spirits to rule,”53 that the nations should be “handed over to angels” and remain “under them.”54 “For by an ancient and divine order, the angels are distributed among the nations,”55 “entrusted with the patronage of nations.”56 Thus, “in dividing the nations of the entire world, he appointed a leader for each nation,”57 “its own patron angel.”58 Jews zeroed in on the chief guardian angels of these nations as “seventy shepherds,”59 who “bear responsibility for the welfare of the nations of the world.”60 This is the Bible's mighty answer to the stories other nations told, where it was the gods who drew lots to divvy up the land among themselves, and whichever people lived there were just an afterthought.61
So if each nation has its own appointed guiding spirit, why's the world... you know... the way it is? Some Jews speculated that these 'sons of God' were less than faithful, that “those seventy shepherds were... guilty,”62 since, like the psalm says, these “sons of the Most High... have neither knowledge nor understanding” of the mysteries of God's plan (Psalm 82:5-6), so they “judge unjustly and show partiality to the wicked” (Psalm 82:2). While some Christians countered “that the angels have done their guardianship, and that it is no fault of theirs if other nations wandered off,”63 Jews lamented that “the polluted demons began to lead astray the children of Noah's sons and to lead them to folly and to destroy them.”64 They wondered if maybe that was the mystery of God's plan, that “he caused spirits to rule so that he might lead them astray from following him.”65
Either way, “when those who dwelt on earth began to multiply, they produced... many nations, and again they began to be more ungodly than were their ancestors.”66 That's why the Apostle Paul tells his sad story of how, although they “knew God, they did not honor him as God or give thanks to him” (Romans 1:21) – “all the nations that forget God” (Psalm 9:17), living in a state of “separation from the knowledge of God,” leading to a spiritual void that ached to be filled.67 For “they became futile in their thinking, and their foolish hearts were darkened; claiming to be wise, they became fools” (Romans 1:21-22) and “began to worship creatures.”68 In spite of this, Paul reflects that God “allowed the nations to walk in their own ways” (Acts 14:16), and to “set up new ways of life for themselves and new institutions of their choice,” for better or for worse.69
The Old Testament tends to think it was for the worse that “the nations have sunk in the pit that they made” (Psalm 9:15). How often we read lines like, “the LORD is enraged against all the nations” (Isaiah 34:2), “the LORD has an indictment against the nations” (Jeremiah 25:31)! He shows Ezekiel a frightful vision about “the land of Magog” and “Meshech and Tubal” (Ezekiel 38:2), with whom are aligned “Persia and Cush and Put..., Gomer and all his hordes..., the house of Togarmah from the uttermost parts of the earth” (Ezekiel 38:5-6), all supported by “Sheba and Dedan and the merchants of Tarshish” (Ezekiel 38:13). “All the nations of the earth will gather against” the people of God (Zechariah 12:3). But it's a trap for them: “In the latter days, I will bring you against my land, that the nations may know me when through you... I vindicate my holiness before their eyes” (Ezekiel 38:16). “A sword shall come upon Egypt, and anguish shall be in Cush... and Put and Lud and all Arabia and Libya” (Ezekiel 30:4-5), “I will send fire on Magog and on those who dwell securely in the coastlands, and they shall know that I am the LORD” (Ezekiel 39:6), “and I will set my glory among the nations, and all the nations shall see my judgment that I have executed” (Ezekiel 39:21).
It's no wonder the Apostle Paul adds a twist to Moses' words, saying that God apportioned nations not just space but time – that he “determined allotted periods and the boundaries of their dwelling place” (Acts 17:26).70 The nations aren't eternal groupings; their boundaries, identities, and their very existence are all “flexible over time.”71 Peoples and nations die away by catastrophe or demographic collapse, by merger or assimilation. But nations are also born – gradually (Isaiah 66:8), but it does happen. You won't find Americans in this Table of Nations, but here we are. Paul wants us to know that all this is in the hands of God, that in the wisdom of his plan he assigned both a place and a time to every nation, “all to be overturned in divinely appointed times.”72
And yet, Paul says, God's purpose in doing so was “that they should seek God, if perhaps indeed they might feel their way toward him and find him” (Acts 17:27). After all, even as the nations strayed in willful forgetfulness, God “did not leave himself without witness, but did good” to each nation by providing for them (Acts 14:17). The psalmists begged God to reveal himself even more to the nations, “that you way may be known on earth, your salvation among all nations; let the peoples praise you, O God” (Psalm 67:2-3). They pledged themselves to the task: “I will give thanks to you, O LORD, among the peoples; I will sing praises to you among the nations” (Psalm 108:3). And they called on others to join them: “Declare his glory among the nations” (Psalm 96:3), “say among the nations, 'The LORD reigns!'” (Psalm 96:10). They call to the nations directly to “praise the LORD, all nations; extol him, all peoples!” (Psalm 117:1). The early Jewish rabbis noticed that each year, at the Feast of Booths, over seven days God had them sacrifice seventy bulls, plus a seventy-first bull on the eighth day (Numbers 29:12-38). They reasoned that the last bull was for themselves, and with the others Israel was called, as God's priestly nation in the world (Exodus 19:6), to atone for the sins of the other seventy.73
The Old Testament is full of faith that the LORD God “shall inherit all the nations,” not just his chosen portion (Psalm 82:8). For the prophets saw coming a time to “gather all nations” to “come and see my glory,” God says; “I will send survivors to the nations, to Tarshish and Pul and Lud who draw the bow, to Tubal and Javan, to the coastlands far away that have not heard my fame or seen my glory; and they shall declare my glory among the nations” (Isaiah 66:18-19). “To the LORD shall bow down, each in its place, all the lands of the nations” (Zephaniah 2:11). “O LORD..., to you shall the nations come from the ends of the earth and say, 'Our fathers have inherited nothing but lies, worthless things in which there is no profit'” (Jeremiah 16:19). “Many nations shall join themselves to the LORD in that day, and shall be my people” (Zechariah 2:11).
And the prophets knew that it would take a Prince of Peace – “of him shall the nations inquire” (Isaiah 11:10). This Child of Promise, the Servant of the LORD, “will bring forth justice to the nations” (Isaiah 42:1), will be “a light for the nations” (Isaiah 42:6), so that the LORD's “salvation may reach to the end of the earth” (Isaiah 49:6). To that end, during his ministry, not only does Jesus select twelve apostles for the twelve tribes of Israel, but he “appointed seventy others and sent them on ahead of him, two by two” (Luke 10:1), an advance group “to teach the salvation of all peoples,”74 symbolizing ahead of time that “Jesus is sending his representatives into all the known nations of their day.”75 These seventy disciples discover that “even the demons are subject to us” in Jesus' name, for he's given them “authority to tread... over all the power of the enemy” (Luke 10:17-19) – the nation-misleading spirits, even the seventy shepherds, are subject to the seventy disciples.
The prophets foretold, though, that this Lord would suffer “by oppression and judgment,” be slaughtered and buried (Isaiah 53:8), even as the wicked cast lots to divide his clothes as if they were the world divided evilly by the nations (Psalm 22:18). But through this, “all the ends of the earth shall remember and turn to the LORD” (Psalm 22:27). From his cross, this Savior “shall sprinkle many nations” with his saving blood (Isaiah 52:5), by which he has “ransomed people for God from every tribe... and people and nation” (Revelation 5:9). “And his resting place shall be glorious” (Isaiah 11:10) – because his tomb is empty! Jesus lives, that “repentance for the forgiveness of sins should be proclaimed to all nations” (Luke 24:47)!
And so “go, therefore,” says he in resurrection splendor, “and disciple all nations,” baptizing and teaching them the ways of the Lord who tears away “the veil that is spread over all nations” (Matthew 28:19-20; Isaiah 25:7). He did not say to preach to some nations, to disciple some nations, to give life to some nations; he said all nations. Before the world is at last redeemed in full, “the gospel must first be proclaimed to all nations” (Mark 13:10), so that the Church which manifests God's omni-national mystery may astound “the rulers and authorities” over nations “in the heavenly places” (Ephesians 3:10) – “and then the end will come” (Matthew 24:24). What that end brings, John has seen and told us: “Behold, a great multitude that no one could number, from every nation, from all tribes and peoples..., standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out in a loud voice: 'Salvation belongs to our God who sits on our throne and to the Lamb!' And all the angels were standing around the throne..., and they fell on their faces before the throne and worshipped God, saying: 'Amen!'” (Revelation 7:9-12). Amen, and amen!
1 Martin Luther, Lectures on Genesis 10:1, 32, in Luther's Works 2:187, 209.
2 Martin Luther, Lectures on Genesis 10:32, in Luther's Works 2:208-209.
3 John Goldingay, Genesis (Baker Academic, 2020), 191.
4 Kenneth A. Kitchen, On the Reliability of the Old Testament (Eerdmans, 2003), 403.
5 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 331.
6 Bill T. Arnold, Genesis (Cambridge University Press, 2009), 115.
7 For selected pre-modern attempts to identify the names in Genesis 10, see Josephus, Antiquities of the Jews 1.122-147, in Loeb Classical Library 242:59-73; Targum Neofiti Genesis 10:1-32, in Aramaic Bible 1A:81-83; Epiphanius of Cyprus, Ancoratus 113.1-6, in Fathers of the Church: A New Translation 128:214-216; Jerome, Hebrew Questions on Genesis 10:2-29, in C.T.R. Hayward, Jerome's Hebrew Questions on Genesis (Clarendon Press, 1995), 39-43; Bede, On Genesis 10:1-30, in Translated Texts for Historians 40:215-225; Martin Luther, Lectures on Genesis 10:2-30, in Luther's Works 2:187-207.
8 John Day, From Creation to Abraham: Further Studies in Genesis 1-11 (T&T Clark, 2021), 166.
9 For details on the 'sons of Japheth,' see John Goldingay, Genesis (Baker Academic, 2020), 181; John Day, From Creation to Abraham: Further Studies in Genesis 1-11 (T&T Clark, 2021), 167-172; Brian Neil Peterson, Genesis: A Pentecostal Commentary (Brill, 2022), 106-107; Jan Christian Gertz, Genesis 1-11 (Peeters, 2023), 372-375; David W. Baker, “The Table of Nations: An Ethno-geographic Analysis,” in Barry J. Beitzel, ed., Lexham Geographic Commentary on the Pentateuch (Lexham Press, 2024), 13-17.
10 For details on the 'sons of Ham,' see John Goldingay, Genesis (Baker Academic, 2020), 181-185; John Day, From Creation to Abraham: Further Studies in Genesis 1-11 (T&T Clark, 2021), 173-180; Brian Neil Peterson, Genesis: A Pentecostal Commentary (Brill, 2022), 108-112; Jan Christian Gertz, Genesis 1-11 (Peeters, 2023), 378-389; David W. Baker, “The Table of Nations: An Ethno-geographic Analysis,” in Barry J. Beitzel, ed., Lexham Geographic Commentary on the Pentateuch (Lexham Press, 2024), 17-24.
11 For details on the 'sons of Shem,' see John Goldingay, Genesis (Baker Academic, 2020), 185; John Day, From Creation to Abraham: Further Studies in Genesis 1-11 (T&T Clark, 2021), 182-187; Brian Neil Peterson, Genesis: A Pentecostal Commentary (Brill, 2022), 112-114; Jan Christian Gertz, Genesis 1-11 (Peeters, 2023), 390-394; David W. Baker, “The Table of Nations: An Ethno-geographic Analysis,” in Barry J. Beitzel, ed., Lexham Geographic Commentary on the Pentateuch (Lexham Press, 2024), 24-28.
12 1 Enoch 89:10, in George W.E. Nickelsburg and James C. VanderKam, 1 Enoch: The Hermeneia Translation (Fortress Press, 2012), 123.
13 Dianne Bergant, Genesis: In the Beginning (Liturgical Press, 2013), 40.
14 Nahum M. Sarna, Genesis (Jewish Publication Society, 1989), 69; cf. Joseph E. Coleson, Genesis 1-11: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2012), 166; Tremper Longman III, Genesis (Zondervan Academic, 2016), 142-143; Paul Copan and Douglas Jacoby, Origins: The Ancient Impact and Modern Implications of Genesis 1-11 (Morgan James Faith, 2018), 224; John Day, From Creation to Abraham: Further Studies in Genesis 1-11 (T&T Clark, 2021), 164.
15 b. Sukkah 55b, in Tzvi Hersh Weinreb, ed., Koren Talmud Bavli (Koren Publishers, 2013), 10:274.
16 Nahum M. Sarna, Genesis, JPS Torah Commentary (Jewish Publication Society, 1989), 69.
17 Brian Neil Peterson, Genesis: A Pentecostal Commentary (Brill, 2022), 105.
18 Amanda Beckenstein Mbuvi, Belonging in Genesis: Biblical Israel and the Politics of Identity Formation (Baylor U.P., 2016), 94.
19 Tremper Longman III, Genesis, Story of God Bible Commentary (Zondervan Academic, 2016), 143.
20 Kenneth A. Kitchen, On the Reliability of the Old Testament (Eerdmans, 2003), 435-436; Joseph E. Coleson, Genesis 1-11: A Commentary in the Wesleyan Tradition (Beacon Hill Press, 2012), 267; Koert van Bekkum, “'These Are the Clans of the Sons of Noah': Ethnic and Cultural Diversity in the Table of Nations (Genesis 10),” in Marjo Korpel and Paul Sanders, eds., Meaningful Meetings with Foreigners in the World of the Bible: Essays in Honour of Klaas Spronk on the Occasion of His Retirement (Peeters, 2024), 294.
21Koert van Bekkum, “'These Are the Clans of the Sons of Noah': Ethnic and Cultural Diversity in the Table of Nations (Genesis 10),” in Marjo Korpel and Paul Sanders, eds., Meaningful Meetings with Foreigners in the World of the Bible: Essays in Honour of Klaas Spronk on the Occasion of His Retirement (Peeters, 2024), 290, 293.
22 Amanda Beckenstein Mbuvi, Belonging in Genesis: Biblical Israel and the Politics of Identity Formation (Baylor University Press, 2016), 81.
23 Epiphanius of Cyprus, Ancoratus 113.7, in Fathers of the Church: A New Translation 128:216.
24 Carol M. Kaminski, From Noah to Israel: Realization of the Primaeval Blessing After the Flood (T&T Clark, 2005), 43.
25 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 346.
26 Richard S. Hess, Studies in the Personal Names of Genesis 1-11 (Eisenbrauns, 2009), 73.
27 Guy Darshan, “The Biblical Account of the Post-Diluvian Generation (Gen. 9:20–10:32) in the Light of Greek Genealogical Literature,” Vetus Testamentum 63/4 (2013): 520-521.
28 Koert van Bekkum, “'These Are the Clans of the Sons of Noah': Ethnic and Cultural Diversity in the Table of Nations (Genesis 10),” in Marjo Korpel and Paul Sanders, eds., Meaningful Meetings with Foreigners in the World of the Bible: Essays in Honour of Klaas Spronk on the Occasion of His Retirement (Peeters, 2024), 292.
29 Bruce K. Waltke, Genesis: A Commentary (Zondervan Academic, 2001), 161.
30 Donald E. Gowan, From Eden to Babel: A Commentary on the Book of Genesis 1-11 (Eerdmans, 1988), 114.
31 Kenneth A. Mathews, Genesis 1-11 (Holman Reference, 2023), 410.
32 Paul Copan and Douglas Jacoby, Origins: The Ancient Impact and Modern Implications of Genesis 1-11 (Morgan James Faith, 2018), 195.
33 Dianne Bergant, Genesis: In the Beginning (Liturgical Press, 2013), 40.
34 Richard S. Hess, Studies in the Personal Names of Genesis 1-11 (Eisenbrauns, 2009), 73.
35 Amanda Beckenstein Mbuvi, Belonging in Genesis: Biblical Israel and the Politics of Identity Formation (Baylor University Press, 2016), 90, 92.
36 Donald E. Gowan, From Eden to Babel: A Commentary on the Book of Genesis 1-11 (Eerdmans, 1988), 112.
37 Amanda Beckenstein Mbuvi, Belonging in Genesis: Biblical Israel and the Politics of Identity Formation (Baylor University Press, 2016), 93.
38 Daniel D. Lowery, Toward a Poetics of Genesis 1-11: Reading Genesis 4:17-22... (Eisenbrauns, 2013), 86.
39 Bruce K. Waltke, Genesis: A Commentary (Zondervan Academic, 2001), 164-165.
40 Zvi Grumet, Genesis: From Creation to Covenant (Maggid Books, 2017), 102.
41 Iain W. Provan, Discovering Genesis: Content, Interpretation, Reception (Eerdmans, 2016), 127.
42 David W. Baker, “The Table of Nations: An Ethno-geographic Analysis,” in Barry J. Beitzel, ed., Lexham Geographic Commentary on the Pentateuch (Lexham Press, 2024), 24.
43 Jubilees 7:14-17, in Old Testament Pseudepigrapha 2:69.
44 Jubilees 8:9, in Old Testament Pseudepigrapha 2:71.
45 Jubilees 8:11, in Old Testament Pseudepigrapha 2:71.
46 Epiphanius of Cyprus, Ancoratus 112.2, in Fathers of the Church: A New Translation 128:214.
47 1QapGen 16.10-26, in Daniel A. Machiela, The Dead Sea Genesis Apocryphon: A New Text and Translation (Brill, 2009), 65-66; Jubilees 8:12-22, in Old Testament Pseudepigrapha 2:72-73.
48 1QapGen 17.22, in Daniel A. Machiela, The Dead Sea Genesis Apocryphon: A New Text and Translation (Brill, 2009), 68; cf. Jubilees 9:1-7, in Old Testament Pseudepigrapha 2:74-75.
49 Jubilees 9:14, in Old Testament Pseudepigrapha 2:75.
50 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 346.
51 Daniel I. Block, The Gods of the Nations: A Study in Ancient Near Eastern National Theology, 2nd ed. (Wipf & Stock, 2013), 26-27.
52 Josephus, Antiquities of the Jews 1.120, in Loeb Classical Library 242:59.
53 Jubilees 15.31, in Old Testament Pseudepigrapha 2:87.
54 Origen of Alexandria, Against Celsus 5.30, in Henry Chadwick, Origen: Contra Celsum (Cambridge University Press, 1953), 287.
55 Clement of Alexandria, Stromateis 7.2.6, in Ante-Nicene Fathers 2:524.
56 Theodoret of Cyrus, Commentary on Daniel 10:13, in Writings from the Greco-Roman World 7:273.
57 Sirach 17:17, in Takamitsu Muraoka, Wisdom of Ben Sira (Peeters, 2023), 292.
58 Daniel I. Block, The Gods of the Nations: A Study in Ancient Near Eastern National Theology, 2nd ed. (Wipf & Stock, 2013), 29.
59 1 Enoch 89:59, in George W.E. Nickelsburg and James C. VanderKam, 1 Enoch: The Hermeneia Translation (Fortress Press, 2012), 128.
60 Mark E. Biddle, Deuteronomy (Smyth & Helwys Publishing, 2003), 487.
61 Daniel I. Block, The Gods of the Nations: A Study in Ancient Near Eastern National Theology, 2nd ed. (Wipf & Stock, 2013), 25, 32-33.
62 1 Enoch 90:25, in Daniel C. Olson, A New Reading of the Animal Apocalypse of 1 Enoch: 'All Nations Shall be Blessed' (Brill, 2013), 221.
63 Pseudo-Dionysius, On the Celestial Hierarchy 9.3, in Ancient Christian Commentary on Scripture: Old Testament 3:333.
64 Jubilees 10:1, in Old Testament Pseudepigrapha 2:75.
65 Jubilees 15:31, in Old Testament Pseudepigrapha 2:87.
66 4 Ezra 3:12, in Michael E. Stone and Matthias Henze, 4 Ezra and 2 Baruch: Translations, Introductions, and Notes (Fortress Press, 2013), 20.
67 Lactantius, Divine Institutes 2.13.12, in Translated Texts for Historians 40:159.
68 Martin of Braga, On Reforming the Rustics 6, in Fathers of the Church: A New Translation 62:73.
69 Lactantius, Divine Institutes 2.13.9, in Translated Texts for Historians 40:159.
70 Craig S. Keener, Acts: An Exegetical Commentary, 4 vols. (Baker Academic, 2012-2015), 2648-2649.
71 Koert van Bekkum, “'These Are the Clans of the Sons of Noah': Ethnic and Cultural Diversity in the Table of Nations (Genesis 10),” in Marjo Korpel and Paul Sanders, eds., Meaningful Meetings with Foreigners in the World of the Bible: Essays in Honour of Klaas Spronk on the Occasion of His Retirement (Peeters, 2024), 298.
72 Craig S. Keener, Acts: An Exegetical Commentary, 4 vols. (Baker Academic, 2012-2015), 2651.
73 b. Sukkah 55b, in Tzvi Hersh Weinrab, Koren Talmud Bavli (Koren Publishers, 2013), 10:274.
74 Bede, On Genesis 10:32, in Translated Texts for Historians 48:227.
75 Victor P. Hamilton, The Book of Genesis, Chapters 1-17 (Eerdmans, 1990), 348.
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