## Ibn Ezra on Genesis Chapter 10

###### Ibn Ezra on Genesis 10:4:1
[Ibn Ezra on Genesis 10:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:4:1)

**כתים.** שם והוא בן יון על כן אמרתי בפי' ס' דניאל כי מלכות יון ורומי אחת היא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
KITTIM. *Kittim* is the name of one of Javan’s sons.¹ I therefore explain in my comments on the Book of Daniel that Greeks and Romans² constitute one kingdom.³

footnotes:
¹ Even though it is in the plural.
² I.E. maintains that the brass sections of the giant statue dreamed of by Nebuchadnezzar allude to the Greek and Roman empires. See Daniel, Chap. 2 and Ibn Ezra’s comment there on verse 39. I.E. identifies the Kittim with the Romans. (See his comments on Gen. 27:40). Since Kittim (the Romans) was the son of Javan (the Greeks) one symbol stands for both of them.
³ Nebuchadnezzar dreamed of a statue whose head was of fine gold, its breast and its arms of silver, its belly and its thighs of brass, its legs of iron, its feet partly of iron and partly of clay (Dan. 2:32, 34). Each of these metals symbolizes a kingdom. I.E. identifies the brass with the Greeks and the Romans, whom he considers one kingdom because they are one race.


###### Ibn Ezra on Genesis 10:8:1
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**נמרוד.** אל תבקש טעם לכל השמות, אם לא נכתב

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NIMROD. Do not attempt to ascertain the meaning of any names encountered in the Bible if Scripture itself does not explain them.⁴ (to rebel). They tell us that Nimrod was so called because he caused people to rebel against God. See *Erubin* 53a.

footnotes:
⁴ The rabbis connect Nimrod with the word marad


###### Ibn Ezra on Genesis 10:8:2
[Ibn Ezra on Genesis 10:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:8:2)

והוא החל להראות גבורות בני אדם על החיות, כי היה גבור ציד,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Nimrod was the first to display man’s power over the wild beasts for he was a mighty hunter.


###### Ibn Ezra on Genesis 10:9:1
[Ibn Ezra on Genesis 10:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:9:1)

וטעם לפני ד' שהיה בונה מזבחות ומעלה אותם החיות עולה לשם וזו דרך הפשט, והדרש דרך אחרת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The meaning of *before the Lord* (v. 9) is that Nimrod built altars and offered the animals he hunted as whole offerings to God. This is the literal meaning of the verse. However, its Midrashic interpretation is totally different.⁵

footnotes:
⁵ Cf. Rashi. He ensnared men with his words and caused them to rebel against God. See also Nahmanides: “Ibn Ezra’s words do not appear to be correct, for our rabbis know by tradition of Nimrod’s wickedness.”


###### Ibn Ezra on Genesis 10:9:2
[Ibn Ezra on Genesis 10:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:9:2)

**על כן יאמר.** משל היה גם בימי משה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE IT IS SAID. This proverb was also used in the days of Moses.⁶, that is, we say today, today being the age in which the Torah was written.

footnotes:
⁶ Hence the use of the present form, it is said


###### Ibn Ezra on Genesis 10:11:1
[Ibn Ezra on Genesis 10:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:11:1)

**וטעם מן הארץ ההיא יצא אשור.** הוא בן יפת, וזה היה אחר הפלגה, והמלך אשר מלך על בבל בתחלה היה נמרוד, ובעל סדר עולם פירש, כי בימיו נפלגה הארץ שהוא היה מלך על השבעים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[OUT OF THAT LAND WENT FORTH ASSHUR.] Asshur was the son of Japheth.⁷ The events related in this verse took place after the dispersion following the building of the Tower of Babel. Nimrod was the first king over Babel.⁸ According to *Seder Olam*, Nimrod was king over the seventy who built the tower, and it was in his time that the dispersion took place.⁹. Krinsky points out that there are many citations quoted in the early sources from this work that are missing in our edition of the *Seder Olam*. From the fact that Nimrod was king during the time of the dispersion we see that what Asshur did happened later.

footnotes:
⁷ This comment is extremely difficult; Scripture nowhere says this. Indeed, in I.E.’s alternate commentary to Genesis he writes, “We do not know who was the father of Asshur.” Some suggest that our text is corrupt, and on the basis of verse 22 emend it to: son of Shem (Weiser).
⁸ There was no Babel before the dispersion. Thus Nimrod’s rule over Babel had to be after the dispersion. Hence what Scripture relates about Asshur had to happen after the dispersion (Netter).
⁹ This is not found in our editions of the Seder Olam


###### Ibn Ezra on Genesis 10:12:1
[Ibn Ezra on Genesis 10:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:12:1)

**היא העיר הגדולה.** הקרוב אלי שהוא דבק עם "ויבן את ננוה" ולהיותו דבק עם רסן או עם כלח איננו רחוק:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE SAME IS THE GREAT CITY. It appears to me that this is connected to *and builded Nineveh*. However, it is also possible that it is connected to Resen or Calah.¹⁰ may be taken to refer to any one of them.

footnotes:
¹⁰ Three cities are mentioned in the verse. Hence the same is the great city


###### Ibn Ezra on Genesis 10:13:1
[Ibn Ezra on Genesis 10:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:13:1)

**ומצרים ילד את לודים.** על דעתי שאלה שמות מדינות בכל מדינה משפחה על כן הם כולם לשון רבים גם פתרוסים לעד והראיה הגמורה אשר יצאו משם ושם רמז למקום

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MIZRAIM BEGOT LUDIM. In my opinion, these are the names of countries, each of which was populated by a particular family. This is why all the names (in verses 13 and 14) are in the plural. Proof of this is the name *Pathrusim*.¹¹ Additional and definite proof that this interpretation is correct is the phrase *whence went forth* (v. 14), for the word *whence*¹² indicates a place. alludes to a place.

footnotes:
¹¹ Verse 14. The land itself was called the “country of Pathros” (Jer. 44:1), and its inhabitants called “Pathrusim.” The same applies to all the names in verses 13 and 14. Hence, Pathros is the name of a place. Similarly all the names in verses 13 and 14 refer to names of places, their inhabitants taking the name of the place wherein they lived.
¹² The Hebrew mi-sham


###### Ibn Ezra on Genesis 10:14:1
[Ibn Ezra on Genesis 10:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:14:1)

גם כפתורים ילדם מצרים ובעבור שהבן מאון האב ומכחו בצלמו בדמותו יאמר לו ילד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[AND CAPHTORIM.] Mizraim also begat the Caphtorim.¹³ is not to be connected to *whence went forth the Philistines*, but to *And Mizraim begot*. The term begat is used in Scripture when referring to the father because the child comes from the strength and power of the father¹⁴ (begot) actually means to give birth and it is used when referring to the father (*yalad*) as well as the mother (*yaledah*) for the reason noted by I.E. (Netter). and is in his likeness and image.

footnotes:
¹³ And Caphtorim
¹⁴ An allusion to semen. The word yalad


###### Ibn Ezra on Genesis 10:19:1
[Ibn Ezra on Genesis 10:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:19:1)

**באכה גררה.** אל גרר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AS THOU GOEST TOWARD GERAR. The word *gerarah* means to Gerar.¹⁵ at the end of the name of a place is in place of an *el* (to) before it. Hence *gerarah* means *el* Gerar, to Gerar (Krinsky).

footnotes:
¹⁵ The heh


###### Ibn Ezra on Genesis 10:20:1
[Ibn Ezra on Genesis 10:20:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:20:1)

**אלה בני חם ללשונותם**. וכן אמר על בני יפת ועל בני שם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THESE ARE THE SONS OF HAM, AFTER THEIR FAMILIES, AFTER THEIR TONGUES. Scripture says the same concerning the children of Japheth¹⁶ and the children of Shem.¹⁷

footnotes:
¹⁶ Gen. 10:5.
¹⁷ Gen. 10:31.


###### Ibn Ezra on Genesis 10:21:1
[Ibn Ezra on Genesis 10:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:21:1)

**וטעם אבי כל בני עבר.** להודיע אבי העברים כי אין למעלה ממנו והשם אלהיו, וכן כתב "כה אמר ד' אלהי העברים" (שמות יו"ד, ג) וכנען אבי הם שאין למטה ממנו, ואין ראוי להתערב קדש בחול,

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THE FATHER OF ALL THE CHILDREN OF EBER.] Scripture informs us that Shem was the father of the Hebrews for no one was greater than he, and the Lord was his God. Similarly it is written, *Thus saith the Lord, the God of the Hebrews* (ivrim) (Ex. 10:3).¹⁸) with the Hebrews (*ivrim*). On the other hand, the Bible tells us that Ham was the father of Canaan¹⁹. 38 reads, *u-khena’an aviv cham*. The *vav* of *aviv* was dropped in transmission. Thus *aviv* (his father) became *avi* (father of). for no one was baser that he. It is unfitting for the holy and profane to intermingle.

footnotes:
¹⁸ I.E. identifies the children of Eber (ever
¹⁹ The text reads, Canaan was the father of Ham. The text is obviously corrupt. Ham was the father of Canaan. Vat. Ebr


###### Ibn Ezra on Genesis 10:21:2
[Ibn Ezra on Genesis 10:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Genesis/r/10:21:2)

וטעם אחי יפת הגדול, שהיה יפת טוב והכתוב הקדים להזכיר שם שהוא קטן קודם יפת שהוא הגדול בעבור כבודו, והעד שאמר הכתוב כי נח היה בן חמש מאות שנה כשהחל להוליד, ואין בזה מקום לטעון כי אין פחות מת"ק שנה ובשנת ת"ר שנה בא המבול ובצאת נח מהמבול היה שם בן מאת שנה ושנה אחת (י"ג בן מאה ואחד שנה) והכתוב אמר (בראשית יא י) שנתים אחר המבול ויש מפרשים כי אחי יפת הגדול ממנו הוא שם, על כן הזכירו הכתוב בתחלה, ואמר כי כאשר נולד שם לא נכנסו משנת ת"ק לנח כי אם ימים מועטים כי יום אחד בשנה חשוב שנה, ונח נולד באייר ושם בסיון וכשבא המבול הי' לנח תקצ"ט שנים וימים והנה אין לשם צ"ט שנה שלימות לשנת המבול ויהיה שם כשנולר ארפכשד בן מאה ושנה וחדשים ופי' שנתים שנכנסה השנה השנית מחשבון ראשית המבול גם יש אומרים כי אחר חמשה חדשים מיום המבול שחסרו המים הרתה אשת שם והנה היה שם בן מאה שנה וכחשבון הזה ימצא בספר מלכים בעשרה מקומות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
Scripture notes that Shem was *the brother of Japheth the elder*²⁰. From the text it is not clear whether Japheth or Shem was the elder; the grammatical construction is such that elder may apply to either. I.E. is trying to explain why Scripture tells us that Shem was Japheth’s brother, but does not say the same about Ham. to teach us that Japheth, too, was a worthy person. The Bible lists Shem, who was the youngest, before Japheth,²¹ who was the elder,²² out of respect to Shem. Proof that Japheth was the elder lies in Scripture’s stating that Noah was five hundred years old when he begat his first son.²³ There is no room for argument, for it is clear that Noah had no children prior to reaching the age of five hundred. The flood came when Noah was six hundred years old.²⁴ Therefore if Shem was the eldest he would be one hundred and one years old when Noah and his sons came out of the ark.²⁵ However, Scripture tells us *Shem was a hundred years old, and begot Arpachshad two years after the flood* (Gen. 11:10).²⁶ Others say that Shem was *the elder brother of Japheth*,²⁷ to mean the elder brother of Japheth. According to this interpretation Shem is the eldest. and it is for this reason that Shem is mentioned first. They explain that Shem was born a few days after Noah entered his five hundredth year, for even a day in a year is considered a year.²⁸ They say that Noah was born in Iyyar²⁹ and Shem in Sivan.³⁰ When the flood came Noah was five hundred and ninety-nine plus a number of days old.³¹ Hence Shem was not a full ninety-nine years old when the flood started and was a hundred and one years plus a number of months old when his son Arpachshad was born. The meaning of *two years after the flood* (Gen. 11:10) therefore is to be interpreted as meaning that Arpachshad was born in the second year following the beginning of the flood. There are also those who maintain that the wife of Shem conceived five months after the start of the flood when the waters started decreasing.³² Shem was thus one hundred years old when Arpachshad was born.³³ There are ten similar instances in the Book of Kings.³⁴

footnotes:
²⁰ This is the literal meaning of achi yefet ha-gadol
²¹ The Bible lists Noah’s sons as Shem, Ham and Japheth (Gen. 5:32; 6:10). According to I.E. the order of their birth was Japheth, Ham and Shem (Krinsky).
²² Ibn Ezra assumes that elder applies to Japheth (see note 20).
²³ Gen. 5:32.
²⁴ Gen. 7:6.
²⁵ The flood lasted a year.
²⁶ Hence Shem reached the age of 100 two years after the flood and could not have been begotten by Noah when the latter was 500 years old. Therefore Shem was not Noah’s eldest son. Japheth was. Thus the elder in verse 21 refers to Japheth.
²⁷ This interpretation explains achi yefet ha-gadol
²⁸ Thus 499 years plus a few days is considered 500 years.
²⁹ Noah was 499 years old in Iyyar.
³⁰ Shem was thus born in Noah’s 500th year.
³¹ In other words, Noah was in his 600th year when the flood began.
³² Thus Arpachshad was born two years after the flood, i.e., in the second year following the start of the flood.
³³ Those who put forth this interpretation agree with the second interpretation. However, they are bothered by one problem. If Shem was 100 years plus some months when Arpachshad was born, why does Scripture say that Shem was 100 years old at the time? It should consider him to be 101 since part of a year is considered a year. They solve this problem by assuming that Shem’s wife conceived in the ark five months after the start of the flood, i.e., in Tishri, and gave birth to Arpachshad the following Sivan, some days before Shem’s 100th birthday. Shem, according to this interpretation, was born in Sivan. Scripture thus tells us that Shem was a hundred years old when Arpachshad was born, i.e., 99 years plus. The Bible is thus consistent in listing the years (Cherez).
³⁴ Where part of a year is considered a year. Krinsky lists the 10 places as: I Kings 15:1, 2, 9; 22:52; II Kings 1:17; 3:1; 8:16; 9:29; 13:10; 14:23; 15:1; 17:1.