TRV
Translation
King James Version
Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,
Complete Jewish Bible
Ashur went out from that land and built Ninveh, the city Rechovot, Kelach,
Berean Standard Bible
From that land he went forth into Assyria, where he built Nineveh, Rehoboth-Ir, Calah,
American Standard Version
Out of that land he went forth into Assyria, and builded Nineveh, and Rehoboth-Ir, and Calah,
World English Bible Messianic
Out of that land he went into Assyria, and built Nineveh, Rehoboth Ir, Calah,
Geneva Bible (1599)
Out of that land came Asshur, and builded Niniueh, and the citie Rehoboth, and Calah:
Young's Literal Translation
from that land he hath gone out to Asshur, and buildeth Nineveh, even the broad places of the city, and Calah,
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In the KJVVerse 246 of 31,102
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Commentary on Genesis 10 verses 6–14
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, Gen 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, 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. 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, Isa 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, Luk 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 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 Septuagint; 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, Gen 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, Gen 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–14. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 8.1.2
Concerning Nimrod, Moses said, “He was a mighty hunter before the Lord,” because, according to the will of the Lord, it was he who fought with each of these nations and chased them out from there, so that they would go out and settle in the regions that had been set apart for them by God. “Therefore it is said, like Nimrod a mighty hunter before the Lord.” One used to bless a chief or a ruler by saying, “May you be like Nimrod, a mighty hunter who was victorious in the battles of the Lord.”
John ChrysostomAD 407
HOMILIES ON GENESIS 29.29
Then sacred Scripture goes on from this point to tell of the children born to the sons in these words: “Now, Ham became the father of Cush”; and further, “Now, Cush became the father of Nebrod (Nimrod), who began to be a giant on earth. He was a giant hunter before the Lord.” While some people say the phrase “before the Lord” means being in opposition to God, I on the contrary do not think sacred Scripture is implying this. Rather, it implies that [Nimrod] was strong and brave. But the phrase “before the Lord” means created by him, receiving from him God’s blessing. Or it may mean that God was on the point of arousing our wonder through him by creating such a remarkable creature and displaying him before us on the earth. Nimrod too, however, in his turn in imitation of his forebear did not take due advantage of his natural preeminence but hit upon another form of servitude in endeavoring to become ruler and king. You see, there would not ever be a king unless there were people being ruled. But in that case freedom is seen for what it really is, whereas slavery is the most galling obstacle to conditions of freedom, when all the more power is exercised over free people. See what ambition is guilty of. Observe bodily strength not keeping to its limits but constantly lusting after more and clutching for glory. You see, the orders [Nimrod] gave were not those of a leader. Rather, he even builds cities with a view to ruling over the enemy.
PrudentiusAD 410
ORIGIN OF SIN 143-48
A Nimrod, who goes round the world, made rough
With deep ravines and wooden crags, and strives
To waylay some by fraud and secret wiles,
To vanquish others by his giant arms
And spread his deadly triumphs far and wide.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 11) From that land came Assur, and he built Nineveh and the city of Rehoboth. From this land of the Assyrians, the empire sprouted, founded by Ninus, son of Belus, and it is a great city which the Hebrews call Nineveh. The entire prophecy of Jonah pertains to its destruction or repentance. And when it says 'Nineveh and the city of Rehoboth,' we should not think that there are two cities, but because Rehoboth means streets, it should be read as 'And he built Nineveh, and the streets of the city.'
JeromeAD 420
HEBREW QUESTIONS ON GENESIS 10.8-10
“And Chus [Cush] begat Nimrod. This man began to be powerful in the earth.” And after a little while, it says, “And the beginning of his kingdom was Babel and Arach and Achad and Chalanne in the land of Senaar [Shinar].” Nimrod, son of Chus, was the first to seize despotic rule over the people, which men were not yet accustomed to; and he reigned in Babylon, which was called Babel, because the languages of those building the tower were thrown into confusion there. For Babel signifies confusion. Then he also reigned in Arach, that is, in Edissa; and in Achad, which is now called Nisibis; and in Chalanne, which was later called Seleucia after king Seleucus when its name had been changed and which is now in actual fact called Ctesiphon.
BedeAD 735
Commentary on Genesis (Hexaemeron)
From that land came forth Asshur, and he built Nineveh and the streets of the city. From that land, from the land of Shinar it is said, from which the empire of the Assyrians sprang up, who from the name of Ninus the son of Belus founded the great city, which the Hebrews call Nineveh. Certainly, because the Scripture seems to be silent about where Asshur was born, from whom the Assyrian race was born, but only from what land he came out to build Nineveh, or other cities that it mentions, some of the Fathers understood this Asshur to be the son of Shem, of whom it is read in the following. But whether it was the same or another Asshur, it is agreed that first in the land was the kingdom of the Babylonians, second of the Assyrians, whose metropolis was Nineveh, which came forth from the same land.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 10:11 intricately details a pivotal moment in the post-Flood expansion of humanity, specifically charting the origins of significant urban centers in Mesopotamia. This verse describes either Asshur, a descendant of Shem, migrating from the land of Shinar to establish the foundational cities of Nineveh, Rehoboth, and Calah, or alternatively, Nimrod's further imperial expansion into the region of Assyria to build these same strategic locations. Regardless of the precise agent, the passage underscores the rapid development of early civilizations and the geographical dispersal of Noah's descendants, laying the groundwork for future geopolitical dynamics in the ancient world.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 10:11, "Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah," is a concise yet historically rich statement that has invited significant scholarly discussion, particularly regarding the identity of the builder.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Genealogy and Geographical Listing to chart the spread of humanity. It functions as a Historical Record, documenting the foundational acts of city-building in the post-Flood world. The mention of specific, historically significant cities like Nineveh and Calah serves as Foreshadowing, subtly hinting at the future prominence of the Assyrian Empire and its eventual interactions with Israel, which will become a major theme in later Old Testament narratives. The concise, declarative style is characteristic of historical summaries within genealogical accounts, providing essential information without elaborate narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 10:11, while seemingly a simple historical record of city-building, holds profound theological implications. It illustrates God's sovereign hand in the unfolding of human history, even in the establishment of nations that would later oppose His chosen people. The dispersal and organization of humanity into distinct groups and nations, as detailed in the "Table of Nations," is part of God's overarching plan for filling the earth and demonstrating His universal dominion. This verse implicitly highlights the human capacity for organization, innovation, and empire-building, a drive that can be used for both good and ill, but which ultimately operates within the boundaries of divine providence. The rise of powerful nations like Assyria, whose origins are traced here, sets the stage for God's future interactions with them, often using them as instruments of judgment or demonstrating His power over them.
REFLECTION AND APPLICATION
Genesis 10:11, though ancient, offers timeless reflections for us today. It reminds us that God's sovereign plan encompasses all of human history, from the earliest migrations and city-building to the complex geopolitical landscape of our present day. Just as God oversaw the establishment of nations like Assyria, He continues to orchestrate the rise and fall of empires, demonstrating His ultimate authority over all peoples and their endeavors. This should instill in us a profound trust in His providential care, knowing that even amidst human ambition, conflict, and the pursuit of power, His purposes will ultimately prevail. It also calls us to recognize that every nation, every people group, and every city has its origin and existence under the watchful eye of God, inviting us to pray for and engage with the diverse cultures of the world with a missional heart, understanding that God desires all peoples to come to know Him.
Questions for Reflection
FAQ
Who was Asshur, and why is his role in building these cities debated?
Answer: Asshur was a son of Shem and a grandson of Noah, identified in Genesis 10:22 as the progenitor of the Assyrian people. His role in building Nineveh, Rehoboth, and Calah is debated due to the ambiguity of the Hebrew preposition min (מִן), which can mean "out of," "from," or "to/towards." The traditional King James Version translates it as Asshur "went forth out of that land" (Shinar) to build these cities, attributing the construction to him or his descendants. However, an alternative interpretation, supported by some ancient versions and modern scholars, suggests that Nimrod "went forth to Asshur" (meaning into the land of Assyria) and built these cities, thus crediting Nimrod with their founding. Both interpretations have linguistic support, making the precise identity of the builder a point of scholarly discussion.
What is the significance of the cities mentioned in Genesis 10:11?
Answer: The cities of Nineveh, Rehoboth, and Calah were crucial foundational centers for the ancient Assyrian civilization. Nineveh and Calah (modern Nimrud) would later become major capitals of the powerful Neo-Assyrian Empire, which dominated the ancient Near East and played a significant, often destructive, role in the history of Israel, particularly in the northern kingdom's exile. Nineveh, in particular, is famously known from the biblical book of Jonah, where God sent the prophet to preach repentance to its inhabitants, demonstrating God's sovereign concern for even the most powerful Gentile nations. The mention of these cities in Genesis 10:11 thus establishes the early origins of a formidable empire that would profoundly impact the unfolding narrative of God's covenant people.
CHRIST-CENTERED FULFILLMENT
While Genesis 10:11 directly recounts the origins of nations and early human civilization, it finds its ultimate Christ-centered fulfillment in the grand narrative of God's redemptive plan for all humanity. The establishment of nations like Assyria, though initially outside the direct covenant line of Abraham, serves as a crucial backdrop against which God's universal sovereignty is displayed. The very existence and eventual judgment of these powerful empires, as later detailed in prophetic books like Isaiah and Nahum, underscore God's control over all earthly powers. This divine authority culminates in Christ, who is the King of all nations, not just Israel. Through His atoning work, the blessing promised to Abraham—that "all the families of the earth shall be blessed" (Genesis 12:3)—is realized. The geographical and national dispersal described in Genesis 10 ultimately points to the global scope of the Gospel, where people from "every tribe and language and people and nation" are redeemed and gathered into God's kingdom through Christ (Revelation 5:9). The rise and fall of these ancient powers ultimately serve to highlight the eternal and universal reign of Jesus Christ.