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Translation
Berean Standard Bible
Mizraim was the father of the Ludites, the Anamites, the Lehabites, the Naphtuhites,
Young's Literal Translation
And Mitzraim hath begotten the Ludim, and the Anamim, and the Lehabim, and the Naphtuhim,
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In the KJVVerse 248 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 13) And Mesraim fathered Ludim, and Anamim, and Laabim, and Nephtuim, and Phetrosim, and Chasloim, from whom came the Philistines and the Caphtorim. Except for the Laabim, who were later called Libyans, and the Chasloim, who were later called Philistines, whom we incorrectly call Palestinians, the other six nations are unknown to us, for they were destroyed in the Ethiopian war and their names have been forgotten. But they possessed the land from Gaza to the furthest boundaries of Egypt.
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)
But indeed Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, from whom came the Philistines and Caphtorim. These seem to be the names of peoples rather than of individual men, since it was stated clearly even Casluhim from whom came the Philistines. For all of them end in -im, which is the proper ending of the plural number in Hebrew in the masculine gender, but also interpreted they signify a plural number rather than a singular. Now indeed Lehabim are Libyans, Philistines are Palestinians, Caphtorim are Cappadocians, as we find set according to the opinion of the Seventy interpreters in the book of the names of the Hebrews. The names of the other peoples which are now known to us, however, are unknown. But they possessed the land from Gaza up to the boundaries and limits of Egypt.
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 10:13, embedded within the sweeping Table of Nations, meticulously details a specific branch of Ham's lineage through Mizraim, the Hebrew progenitor of Egypt. This verse identifies Ludim, Anamim, Lehabim, and Naphtuhim as his direct descendants, thereby charting the ancestral origins of various distinct peoples and tribal groups who populated ancient Egypt and the broader North African regions, illustrating the divinely orchestrated repopulation of the earth after the global Flood.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Genesis 10:13, and indeed throughout the entire chapter, is Genealogy. This meticulous listing of descendants serves to establish the lineage of nations, tracing them back to Noah's sons and thereby demonstrating the common origin of all humanity. The verse also utilizes Enumeration, simply listing the names of the peoples, which emphasizes the comprehensive nature of the record and the distinct identities of each group. Furthermore, the concept of Eponymous Ancestry is evident, where the name of the ancestor (Mizraim) becomes synonymous with the nation or region (Egypt) and serves as the foundational figure for the subsequent peoples. This device provides a concise way to link geographical and ethnic identities to a common patriarchal figure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 10:13, as part of the Table of Nations, underscores the profound biblical truth that all humanity, regardless of its subsequent diversification into distinct nations and cultures, shares a common origin from Noah's family. This foundational unity of mankind, rooted in a shared ancestry, lays the groundwork for understanding God's universal redemptive plan that transcends ethnic and national boundaries. It demonstrates God's meticulous involvement in the orderly distribution and development of humanity across the globe, revealing His providential hand in the formation and location of nations as part of His systematic design for the world.
REFLECTION AND APPLICATION
While a genealogical list like Genesis 10:13 might seem like a mere historical record, it conveys profound truths relevant to our understanding of humanity and God's sovereign plan. It serves as a powerful reminder that all people, regardless of their background, ethnicity, or geographic origin, are part of a single human family descended from common ancestors. This biblical worldview fosters unity, mutual respect, and a dismantling of racial or nationalistic pride, as it highlights our shared humanity before God. Furthermore, it assures us of God's meticulous involvement in the shaping of human history and the distribution of peoples, demonstrating that His purposes are unfolding even in the seemingly intricate details of world demographics. This understanding encourages us to appreciate the diversity of nations as part of His grand design and to recognize His hand in the unfolding story of humanity.
Questions for Reflection
FAQ
Are the names Ludim, Anamim, Lehabim, and Naphtuhim individuals or groups?
Answer: The names Ludim, Anamim, Lehabim, and Naphtuhim are presented in plural forms in Hebrew, indicating that they represent distinct peoples, tribes, or ethnic groups rather than individual persons. This is a consistent pattern throughout Genesis 10, which often lists the progenitors of nations or collective groups (e.g., "Canaanites" from Canaan), thereby detailing the ancestral origins of various populations that emerged after the Flood.
Why is Mizraim associated with Egypt?
Answer: Mizraim (מִצְרַיִם - Mitzrayim) is the standard Hebrew name for Egypt, a designation used consistently throughout the Old Testament. Its dual form is often interpreted as referring to Upper and Lower Egypt, reflecting the geographical and political division of the land. Thus, Mizraim is understood as the ancestral figure or eponymous founder of the Egyptian nation and its associated peoples, making him the biblical link between Noah's lineage and the powerful civilization of Egypt.
CHRIST-CENTERED FULFILLMENT
Genesis 10:13, by detailing the spread of humanity through the lineage of Mizraim, contributes to the broader biblical narrative that culminates in Christ by establishing the very "nations" for whom the Messiah would ultimately come to redeem. While not directly Messianic, this verse, as an integral part of the Table of Nations, underscores the universal scope of God's redemptive plan. This plan, initiated with the promise of a "seed" to crush evil in Genesis 3:15, expands through Abraham, in whom "all the families of the earth shall be blessed". Christ, as the ultimate descendant and fulfillment of God's covenant promises, is the one through whom salvation is offered to all peoples, including the descendants of Mizraim and every nation listed in this comprehensive genealogy. His redemptive work on the cross breaks down the dividing wall of hostility between peoples (Ephesians 2:14), uniting them into one new humanity under His headship, ultimately fulfilling the vision of a multitude from every nation, tribe, people, and language worshipping God (Revelation 7:9).