פָּרַ֨ס וְל֤וּד וּפוּט֙ הָי֣וּ בְחֵילֵ֔ךְ אַנְשֵׁ֖י מִלְחַמְתֵּ֑ךְ מָגֵ֤ן וְכוֹבַע֙ תִּלּוּ־בָ֔ךְ הֵ֖מָּה נָתְנ֥וּ הֲדָרֵֽךְ׃
Ang Persia, ang Lud at ang Put ay nasa iyong hukbo, sila ang iyong mga mandirigma; ang kalasag at ang helmet ay isinabit nila sa iyo; sila ang nagbigay sa iyo ng karilagan.
Rashbam
וכנען ילד, Put (Cham’s third son) is not mentioned as having had any offspring. Our sages in Bereshit Rabbah 37,2 say that the offspring of Put was “swallowed,” (remained unidentified) until the time of the prophet Ezekiel who made mention of it in Ezekiel 30,5 where we read כוש ופוט ולוד (compare also Ezekiel 27,10) Rabbi Yoseph Kara asked Rabbi Shemuel, seeing that the family of Put was not “swallowed” (i.e. that he was not sterile) why did the Torah not mention the fact that Put did beget offspring? The answer given to Rabbi Kara was that the Torah here wanted to list 70 “sons,” i.e. descendants of Noach. We learn from the number 70 that the nations that resulted from the confusion of the languages mentioned in the next paragraph (10,32) amounted to 70. Put, including all his sons are only considered as one of these 70 nations. If the Torah had written: “Put begat so and so,” how could the Torah have written afterwards in 10,32 ומאלה נפרדו הגוים בארץ וגו', “and from these the nations on earth emerged separately, etc.?” The impression that would have been created then would have been that all these nations are offspring of the sons of Noach and not of Noach himself, as the total then would have amounted to 71 and we would have had to deduct Noach in order to arrive at the correct count. In other words, Put’s offspring’s names not being listed means that it was lumped together with the father as founder of one of the nations.
Ramban
‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi.
Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits),93II Samuel 17:9. Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit),94Ecclesiastes 10:8. as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine),95Song of Songs 7:3. the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine;96Proverbs 9:2. ‘v’chano’ which Thy right hand hath planted,97Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.” which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep,98Above, 8:2. which is like vayisagru (and they were closed); To their native land (‘m’churatham’);99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). Thy origin (‘m’chorothayich’) and thy birth;99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). And I will give over (‘v’sikarti’) Egypt.100Isaiah 19:4. In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”);101I Samuel 17:38 (kova); 17:5 (chova). ‘tikein’ (he set in order) many proverbs,102Ecclesiastes 12:9. the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal?103Isaiah 40:13. Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city,104II Samuel 15:24. and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place,105Ibid., 6:17. the word being derived from the expressions, ‘atziga’ (let me place) with thee,106Above 33:15. and ‘v’hitzagtiv’ (And I will set him) before thee.107Further, 43:9.
Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits),93II Samuel 17:9. Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit),94Ecclesiastes 10:8. as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine),95Song of Songs 7:3. the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine;96Proverbs 9:2. ‘v’chano’ which Thy right hand hath planted,97Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.” which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep,98Above, 8:2. which is like vayisagru (and they were closed); To their native land (‘m’churatham’);99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). Thy origin (‘m’chorothayich’) and thy birth;99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). And I will give over (‘v’sikarti’) Egypt.100Isaiah 19:4. In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”);101I Samuel 17:38 (kova); 17:5 (chova). ‘tikein’ (he set in order) many proverbs,102Ecclesiastes 12:9. the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal?103Isaiah 40:13. Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city,104II Samuel 15:24. and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place,105Ibid., 6:17. the word being derived from the expressions, ‘atziga’ (let me place) with thee,106Above 33:15. and ‘v’hitzagtiv’ (And I will set him) before thee.107Further, 43:9.