Chapter commentary
Genesis Chapter 10
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This chapter shows more particularly what was said in general (Ge 9:19), concerning the three sons of Noah, that "of them was the whole earth overspread;" and the fruit of that blessing (Ge 9:1,7), "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, Ge 10:2-5. II. The posterity of Ham (Ge 10:6-20), and in this particular notice is taken of Nimrod, Ge 10:8-10. III. The posterity of Shem, Ge 10:21-32, etc.
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The Generations of Noah (2347 BC)
简体中文
挪亚的后代（主前 2347 年）
¹ 挪亚的儿子闪、含、雅弗的后代，记在下面。洪水以后，他们都生了儿子。
² 雅弗的儿子是歌篾、玛各、玛代、雅完、土巴、米设、提拉。
³ 歌篾的儿子是亚实基拿、利法、陀迦玛。
⁴ 雅完的儿子是以利沙、他施、基提、多单。
⁵ 这些人的后裔，将各海岛分地居住，各随各的方言、宗族、立国。
摩西从雅弗的家开始，或因他是长子，或因他的家族离以色列最远，在摩西写作之时与他们关系最少，因此他非常简略地提到那一族，赶快叙述含的后裔（他们是以色列的仇敌）和闪的后裔（他们是以色列的祖先）；因为圣经所设计要记述的，乃是教会的历史，至于世上的列国，只在他们与以色列有所关联、关切以色列之事时才提及。请观察：1. 圣经留意到挪亚的儿子们在洪水之后都生了儿子，为要修复和重建被洪水所毁的人类世界。那曾杀戮的，如今使人活。2. 雅弗的后裔被分派到外邦人的海岛（创 10:5）——这些海岛是在勘测之后，郑重地借抽签分给他们的，我们这个海岛大概也在其中；一切在犹太地海那边的处所都称为海岛（耶 25:22），这引导我们把那应许（赛 42:4）——海岛都等候他的训诲——理解为外邦人归信基督。
⁶ 含的儿子是古实、麦西、弗、迦南。
⁷ 古实的儿子是西巴、哈腓拉、撒弗他、拉玛、撒弗提迦。拉玛的儿子是示巴、底但。
⁸ 古实又生宁录，他为世上英雄之首。
⁹ 他在耶和华面前是个英勇的猎户，所以俗语说：像宁录在耶和华面前是个英勇的猎户。
¹⁰ 他国的起头是巴别、以力、亚甲、甲尼，都在示拿地。
¹¹ 他从那地出来往亚述去，建造尼尼微、利河伯、迦拉，
¹² 和尼尼微、迦拉中间的利鲜，这就是那大城。
¹³ 麦西生路低人、亚拿米人、利哈比人、拿弗土希人、
¹⁴ 帕斯鲁细人、迦斯路希人、从迦斯路希人出来的有非利士人、迦斐托人。
这几节里可留意、可应用的，是此处关于宁录的记述（创 10:8-10）。他在此被表现为他那时代的大人物：他为世上英雄之首，即，在他以先的人都满足于与邻舍同站一处，虽然各人在自己家中掌权，却无人有进一步的企图；宁录那勃勃野心却不能安息于此；他定意要凌驾邻舍之上，不仅要高出他们，更要辖制他们。那激使洪水前的伟人（他们成了英武有名的人，创 6:4）的同一灵，如今在他身上复苏——那些伟人的骄傲和暴政给世界带来的那可畏审判，竟如此快被遗忘了。当知：有些人，野心和统治欲仿佛生在骨中；这样的人已有、也必有，尽管神的烈怒常从天上向他们显明。在地狱这一边，没有任何事能 humbled、能折断某些人的骄傲之灵——他们在这事上像路西弗（赛 14:14,15）。如今，
I. 宁录是个大猎户；他以此起家，也以此成名到一个俗语。每一个大猎户，为记念他，都被称为一个宁录。1. 有人认为他借打猎行了善事，借清除滋扰的野兽服事了本国，如此赢得了邻舍的爱戴，作了他们的君王。那些行使权柄的人，或至少愿意被称为恩主（路 22:25）。2. 另有人认为他借打猎为名，召集手下的人归他指挥，所追猎的另有一局——就是要作本国的主人，使他们臣服。他是个英勇的猎户，即他是邻舍权利产业的强暴侵夺者，是无辜之人的逼迫者，所向披靡，力图借强暴使一切归己。他自以为是伟大的君王，但在耶和华面前（即在神的算计中）他不过是个英勇的猎户。当知：大征服者不过是大猎户。亚历山大和凯撒在圣经历史中不会像他们在普通历史中那样显赫；前者在预言中不过被表现为一只抵触的公山羊（但 8:5）。宁录是对着耶和华的英勇猎户——七十士译本如此；即：(1.) 他设立了偶像崇拜，正如耶罗波安所作的，为要坚固他那篡夺的统治权。他要建立新政府，便在原始体制的废墟上建立新宗教。*巴别是大淫妇之母。*或，(2.) 他在亵渎中继续他的欺压和强暴，向天堂挑衅，仿佛他和他的猎手能压倒全能者，能与万军之主和他一切军队匹敌。他以为使人厌烦还算小事，竟要使我的神也厌烦（赛 7:13）。
II. 宁录是个大统治者：他国的起头是巴别（创 10:10）。他借着手段或武力，或被选举、或以强迫，爬上了权位；如此奠定了一个君主国的根基——这国后来成了金头，成了强者的恐惧，且大有成为普世帝国之势。看不出他因出生有任何统治之权；但也许他的治国才干使他被人推举（如有人所想），或借权势和策略他逐步地、也许不知不觉地登上了宝座。请看民政的古老，尤其是那将主权置于一人身上的形式。宁录和他的邻舍若开始了，别国不久便学会了为共同的安危而在一个元首之下联合——无论它如何开始，都证明对世界是如此大的祝福，以致当以色列没有君王之时，情形便算为实在糟糕。
III. 宁录是个大建造者。也许他是巴别城的建造建筑师，他的国在那里开始；但当他要管辖挪亚一切儿子的图谋因口音变乱而被挫败时，他从那地出来往亚述去（边注如此读，创 10:11），建造尼尼微等，为要既建造了这些城，便可辖制它们、统治它们。请在宁录身上观察野心的本性：1. 它是无边的。多者要更多，仍喊着给、给。 2. 它是不安的。宁录既有了四座城在他手下，仍不满足，非要再有四座。3. 它是耗费的。宁录宁愿承担建城的费用，也不愿没有统治它们的尊荣。建造之灵是骄傲之灵的普遍效果。4. 它是胆大妄为的，什么也不顾惜。宁录的名字意思是背叛——（若他果然滥用权力欺压邻舍）这教导我们：对人的暴君，就是对神的叛徒，他们的悖逆如行邪术之罪。
¹⁵ 迦南生长子西顿，又生赫，
¹⁶ 和耶布斯人、亚摩利人、革迦撒人、
¹⁷ 希未人、亚基人、西尼人、
¹⁸ 亚瓦底人、洗玛利人、哈马人，后来迦南的诸族分散了。
¹⁹ 迦南的境界是从西顿向基拉耳的路上，直到迦萨；又向所多玛、蛾摩拉、押玛、洗扁的路上，直到拉沙。
²⁰ 这就是含的后裔，各随他们的宗族、方言、所住的地土、邦国。
在此观察：1. 关于迦南后裔——从他而出的家族和邦国、以及他们所占有的地——的记述，比本章中任何别的都更详细，因为这些正是将来要在以色列面前被制伏的邦国，他们的地在将来要成为圣地，以马内利之地；神在将那被咒诅、当灭之族的份分派在这一块他为自己百姓所选的地段时，正是顾念到这一点；摩西留意到这事（申 32:8）：至高者将地业赐给列邦，将世人分开，就照以色列人的数目，定立万民的疆界。 2. 从这记述可见，迦南的后裔人数众多、富足、所处之地甚为宜人；然而迦南却在咒诅之下——神圣的咒诅之下，且并非无因的咒诅。当知：那些在神咒诅之下的人，也许仍在这世上大大兴旺发达；因为我们不能凭眼前所有的来分辨爱与恨、福与咒，而要凭内心所有的（传 9:1）。神的咒诅总是真实地、总是可怕地运行：但也许它是隐秘的咒诅，是向灵魂的咒诅，并不明显运行；或是缓慢的咒诅，并不立即运行；但罪人却因此被保留、被 bound over，等候震怒之日。迦南在此得的地比闪或雅弗的都好，他们却有更好的份，因为他们承受了祝福。
²¹ 雅弗的哥哥闪，是希伯子孙之祖，他也生了儿子。
²² 闪的儿子是以拦、亚述、亚法撒、路德、亚兰。
²³ 亚兰的儿子是乌斯、户勒、基帖、玛施。
²⁴ 亚法撒生沙拉。沙拉生希伯。
²⁵ 希伯生了两个儿子，一个名叫法勒，因为那时人就分地居住。法勒的兄弟名叫约坍。
²⁶ 约坍生亚摩答、沙列、哈萨玛非、耶拉、
²⁷ 哈多兰、乌萨、德拉、
²⁸ 俄巴路、亚比玛利、示巴、
²⁹ 阿斐、哈腓拉、约巴。这都是约坍的儿子。
³⁰ 他们所住的地方，是从米沙，直到西发东边的山。
³¹ 这就是闪的子孙，各随他们的宗族、方言、所住的地土、邦国。
³² 这些都是挪亚三个儿子的宗族，各随他们的世代、邦国。洪水以后，他们在地上分为邦国。
关于闪后裔的记述中，有两件事尤其可留意：
I. 关于闪的描述（21节）。我们不仅有他的名字闪——意为名——还有两个头衔来标明他：
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他是希伯子孙之祖。希伯是他的曾孙；但为什么称他为希伯一切儿女之父，而不称为亚法撒一切儿女之父、或沙拉一切儿女之父等呢？大概因为亚伯拉罕和他的后裔——神的约民——不仅从希伯而出，且从他而被称为希伯来人；（创 14:13）亚伯兰是希伯来人。保罗把自己的希伯来人身分视为特权——他是希伯来人所生的希伯来人（腓 3:5）。我们可以设想希伯本人在普遍背道的时代是因宗教而卓越的人，是他的家族敬虔的大榜样；且因圣言通常从他而称为希伯来语，很可能他在巴别变乱之时在家中持守了它，作为神向他施恩的特别记号；而宗教的认信者便被称为希伯的儿女。如今，当受默示的笔者要给闪一个尊荣的头衔时，便称他为希伯来人之父。虽当摩西写此之时，他们是一个贫穷被藐视的民，在埃及作奴仆，然而既是神的百姓，与他们的亲属关系便是人的尊荣。正如含虽有许多儿子，却被否认——被称为迦南之父，咒诅归于其种子（创 9:22）；闪虽有许多儿子，却得尊荣的头衔——希伯之父，祝福归于其种子。当知：一个圣徒的家族，比一个贵族的家族更真正尊荣；闪的圣洁种子胜过含的皇家种子；雅各的十二位先祖胜过以实玛利的十二位族长（创 17:20）。善良才是真正的伟大。
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他是雅弗的哥哥——由此可见，闪虽常被列在首位，却不是挪亚的长子，雅弗比他年长。但这为何也作为闪的头衔和描述的一部分——他是雅弗的兄弟——既然这在以前其实已经多次说过？他岂不也是含的兄弟吗？大概这是要表明外邦人与犹太人在教会中的合一。圣史既已提到闪作希伯来人之父为他的尊荣，为免雅弗的后裔因此被视为永远被关在教会之外，他便在此提醒我们：他是雅弗的兄弟——不仅按出生，也按祝福；因为雅弗要住在闪的帐棚里。当知：(1.) 那些借恩典而为弟兄、在神的约中和圣徒的交通中相会的人，才是最好的弟兄。(2.) 神在分赐恩典时并不按长幼，有时年幼的在进入教会之事上反比年长的抢先；这样，那在后的将要在前，在前的将要在后了。
II. 法勒之名的缘由（创 10:25）：因为在他的日子（即在他出生之时、当他得名之时），地上的人类就分地居住——或当挪亚借有序的分配分地（如约书亚借抽签分迦南地），或当他们拒绝顺从那分配时，神在公义中借口音变乱把他们分开：无论是哪一种作因由，敬虔的希伯都认为有理由在他儿子的名字中永远记念这事；而我们的儿子也正可被称为同样的名字，因为在我们的日子，从另一种意义来说，地——教会——正是极其可悲地分裂了。
English original
The Generations of Noah (2347 BC)
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 (Ge 10:5), 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 25:22), and this directs us to understand that promise (Isa 42:4), the isles shall wait for his law, of the conversion of the Gentiles to the faith of Christ.
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, Ge 10:8-10. 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, Ge 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. 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 14:14,15. 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, Lu 22:25. 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, Da 8:5. 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 7:13.
II. Nimrod was a great ruler: The beginning of his kingdom was Babel, Ge 10:10. 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, Ge 10:11) and built Nineveh, etc., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition. 1. It is boundless. Much would have more, and still cries, Give, give. 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more. 3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride. 4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.
¹⁵ And Canaan begat Sidon his firstborn, and Heth,
¹⁶ And the Jebusite, and the Amorite, and the Girgasite,
¹⁷ And the Hivite, and the Arkite, and the Sinite,
¹⁸ And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.
¹⁹ And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
²⁰ These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.
Observe here, 1. The account of the posterity of Canaan, of the families and nations that descended from him, and of the land they possessed, is more particular than of any other in this chapter, because these were the nations that were to be subdued before Israel, and their land was in process of time to become the holy land, Immanuel's land; and this God had an eye to when, in the meantime, he cast the lot of that accursed devoted race in that spot of ground which he had selected for his own people; this Moses takes notice of, De 32:8, 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, Ec 9:1. The curse of God always works really and always terribly: but perhaps it is a secret curse, a curse to the soul, and does not work visibly, or a slow curse, and does not work immediately; but sinners are by it reserved for, and bound over to, a day of wrath. Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing.
²¹ Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.
²² The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.
²³ And the children of Aram; Uz, and Hul, and Gether, and Mash.
²⁴ And Arphaxad begat Salah; and Salah begat Eber.
²⁵ And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan.
²⁶ And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
²⁷ And Hadoram, and Uzal, and Diklah,
²⁸ And Obal, and Abimael, and Sheba,
²⁹ And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.
³⁰ And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.
³¹ These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.
³² These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.
Two things especially are observable in this account of the posterity of Shem:—
I. The description of Shem, v. 21. We have not only his name, Shem, which signifies a name, but two titles to distinguish him by:—
1. He was the father of all the children of Eber. Eber was his great grandson; but why should he be called the father of all his children, rather than of all Arphaxad's, or Salah's, etc.? Probably because Abraham and his seed, God's covenant-people, not only descended from Heber, but from him were called Hebrews; Ge 14:13, Abram the Hebrew. Paul looked upon it as his privilege that he was a Hebrew of the Hebrews, Php 3:5. 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 (Ge 9:22), 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, Ge 17:20. 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 (Ge 10:25): 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.
本章更具体地说明前章（创 9:19）概括论及挪亚三个儿子的话——“全地都是由他们遍布的”，以及那祝福（创 9:1,7）“遍满地面”的果效。这是现存关于列国起源唯一可靠的记载；然而除了犹太人之外，恐怕没有一个民族能确知自己是从这里七十个源头（此处确有这么多）中的哪一个源流而出。由于早期记录的缺失、各民的混杂、邦国的变迁以及年代的久远，当今地上居民直系血统的知识已经失传；除了为弥赛亚的缘故而保存的犹太人谱系之外，再无别的家谱被存留。唯独在本章中，我们得一份简要的记载：I. 雅弗的后裔（创 10:2-5）。II. 含的后裔（创 10:6-20），其中特别提及宁录（创 10:8-10）。III. 闪的后裔（创 10:21-32 等）。