Yehezkiel 32:26

32:26 “Meshech-Tubal is there, along with all her hordes around her grave. ¹  All of them are uncircumcised, killed by the sword, for they spread their terror in the land of the living.

Yehezkiel 38:2-3

38:2 “Son of man, turn toward ²  Gog, ³  of the land of Magog, ⁴  the chief prince of Meshech and Tubal. ⁵  Prophesy against him 38:3 and say: ‘This is what the sovereign Lord says: Look, ⁶  I am against you, Gog, chief prince of Meshech and Tubal.

Yehezkiel 39:1

39:1 “As for you, son of man, prophesy against Gog, and say: ‘This is what the sovereign Lord says: Look, I am against you, O Gog, chief prince of Meshech and Tubal!

Kejadian 10:2

10:2 The sons of Japheth ⁷  were Gomer, ⁸  Magog, ⁹  Madai, ¹⁰  Javan, ¹¹  Tubal, ¹²  Meshech, ¹³  and Tiras. ¹⁴ 

Kejadian 10:1

The Table of Nations

10:1 This is the account ¹⁵  of Noah’s sons Shem, Ham, and Japheth. Sons ¹⁶  were born ¹⁷  to them after the flood.

Kejadian 1:5

1:5 God called ¹⁸  the light “day” and the darkness ¹⁹  “night.” There was evening, and there was morning, marking the first day. ²⁰ 

[32:26]  ¹ tn Heb “around him her graves,” but the expression is best emended to read “around her grave” (see vv. 23-24).

[38:2]  ² tn Heb “set your face against.”

[38:2]  ³ sn This may refer to a Lydian king in western Asia Minor in the seventh century b.c. Apart from Ezek 38-39, the only other biblical reference to this king/nation is in Rev 20:8. For a study of the names appearing in this verse, see E. Yamauchi, Foes From the Northern Frontier, 19-27.

[38:2]  ⁴ sn One of the sons of Japheth according to Gen 10:2; 1 Chr 1:5.

[38:2]  ⁵ tn Heb “the prince, the chief of Meshech and Tubal.” Some translate “the prince of Rosh, Meshech and Tubal,” but it is more likely that the Hebrew noun in question is a common noun in apposition to “prince,” rather than a proper name. See D. I. Block, Ezekiel (NICOT), 2:434-35. As Block demonstrates, attempts by some popular writers to identify these proper names with later geographical sites in Russia are anachronistic. See as well E. Yamauchi, Foes From the Northern Frontier, 19-27.

[38:2]  sn Meshech and Tubal were two nations in Cappadocia of Asia Minor. They were also sons of Japheth (Gen 10:2; 1 Chr 1:5).

[38:3]  ⁶ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[10:2]  ⁷ sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

[10:2]  ⁸ sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

[10:2]  ⁹ sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

[10:2]  ¹⁰ sn Madai was the ancestor of the Medes, who lived east of Assyria.

[10:2]  ¹¹ sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

[10:2]  ¹² sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹³ sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

[10:2]  ¹⁴ sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

[10:1]  ¹⁵ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ¹⁶ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ¹⁷ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[1:5]  ¹⁸ tn Heb “he called to,” meaning “he named.”

[1:5]  sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

[1:5]  ¹⁹ tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ²⁰ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:5]  sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.