Genesis 1-11
New Catholic Bible
Origin of the World and Humankind[a]
Creation and the Fall
Chapter 1
Origin of the Universe.[b] 1 In the beginning God created the heavens and the earth.[c] 2 The earth was formless and barren, and darkness covered the abyss while the Spirit of God hovered over the waters.
3 God said, “Let there be light!” And there was light. 4 God saw that the light was good, and he separated the light from the darkness. 5 And he called the light day, and he called the darkness night. This was the evening and the morning of the first day.
6 God said, “Let there be a firmament in the midst of the waters to separate one set of waters from the other.”[d] 7 God separated the firmament from the waters, those waters that are under the firmament from those that are above the firmament. And it was so. 8 God called the firmament the heavens. This was the evening and the morning of the second day.
9 God said, “Let the waters that are under the heavens be gathered into one place and let a dry place appear.” And it was so. 10 God called the dry place the land, and the gathered waters he called the sea. And God saw that it was good.
11 God said, “Let the land bring forth plants, those that produce seeds and fruit trees that have seeds inside of the fruit they bear, each according to its own kind. And it was so. 12 The land brought forth plants, each according to its kind, and trees that have fruit with seeds inside of them, each according to its kind.” God saw that they were good. 13 This was the evening and the morning of the third day.
14 God said, “Let there be lights in the firmament of the heavens to separate the day from the night; let them be markers to separate seasons and days and years, 15 and let them be lights in the firmament of the heavens to give light to the earth.” And it was so. 16 God made the two great lights, the greater light to rule over the day and the lesser light to rule over the night, and he also made the stars. 17 God placed them in the firmament of the heavens to light the earth 18 and to rule over the day and the night and to separate light from darkness. And God saw that it was good. 19 This was the evening and the morning of the fourth day.
20 God said, “Let the waters be filled with living creatures and let birds fly above the earth in the firmament of the heavens.” 21 God created the great sea creatures and all the other creatures that fill the waters, each according to its kind, and all the birds that fly in the sky, each according to its kind. 22 God blessed them saying, “Be fruitful and multiply and fill the waters of the sea, and let the birds multiply upon the earth.” 23 And this was the evening and the morning of the fifth day.
24 God said, “Let the earth bring forth living creatures each according to its kind: cattle and reptiles and wild animals, each according to its kind.” And it was so. 25 God made the savage beasts according to their kind and the cattle according to their kind and all of the reptiles according to their kind. And God saw that it was good.
26 And God said, “Let us[e] make man in our image and likeness, and let them have dominion over the fish of the sea and over the birds of the sky and over the cattle and over all the wild animals and reptiles that crawl upon the earth.”
27 God created mankind in his image, in the image of God he created them, male and female he created them.
28 God blessed them and told them, “Be fruitful and multiply, and fill the earth; subdue it and have dominion over the fish of the seas and over the birds of the air and over every living creature that moves upon the earth.”
29 And God said, “Behold, I give you every plant that produces seeds upon the earth and every tree that has fruit with its seed inside of it: these shall be your food. 30 And I give all green plants to every wild animal and to all the birds of the air and to all creatures that move upon the surface of the earth and that have the breath of life in them.” And it was so.
31 God saw all that he had made, and behold, it was very good. This was the evening and the morning of the sixth day.
Chapter 2
1 This is how the heavens and the earth and everything in them were made.
2 [f]God completed his work on the seventh day and on the seventh day he rested from all of his work. 3 God blessed the seventh day and he consecrated it, for on it he rested from all the work he had done when he created all things.
4 This was the origin of the heavens and the earth when they were first created.
Origin of Human Beings.[g] When the Lord God made the earth and the heavens, 5 there were not yet any plants of the field nor had any herbs sprouted in the field, for the Lord God had not yet made it rain upon the earth and there was no one to till the soil. 6 He made a mist rise out of the ground to water the whole surface of the earth. 7 Then the Lord God formed man[h] out of the dust of the earth and he breathed his breath of life into his nostrils and man became a living creature.
8 And the Lord God planted a garden in Eden,[i] in the east, and he put the man he had formed there. 9 The Lord God made all sorts of beautiful and nourishing trees sprout out of the earth, among which was the tree of life[j] in the middle of the garden and the tree of the knowledge of good and evil.
10 A river flowed out of Eden to water the garden; then it divided into four tributaries. 11 [k]The first river was called the Pishon. It waters the whole land of Havilah where one can find gold, 12 and the gold of that land is good. One can also find bdellium and onyx in that land. 13 The second river is the Gihon. It flows in the land of Ethiopia. 14 The third river is the Tigris. It flows to the east of the land of Asshur. The fourth river is the Euphrates.
15 The Lord God took the man and placed him in the Garden of Eden so that he might work it and care for it. 16 The Lord God told the man, “You can eat of any of the trees in the garden, 17 but you must never eat from the tree of the knowledge of good and evil. If you were to eat from it, you would surely die.”
18 [l]And the Lord God said, “It is not good for the man to be alone.[m] I wish to make another creature who will be like him.”
19 The Lord God therefore formed every sort of wild animal and all the birds of the air, and he brought them before the man to see what he would name them.[n] Whatever the man called each living creature, that was the name that it would bear. 20 The man gave names to every type of animal, all the birds of the air and all the wild animals, but the man could not find anything that was like him.
21 The Lord God therefore caused the man to fall into a deep sleep. He took one of his ribs and replaced it with flesh. 22 The Lord God then formed a woman out of the rib that he had taken from the man. He brought her before the man.
23 The man said,
“This one is bone of my bones
and flesh of my flesh.[o]
She shall be called woman
because she was taken from man.”
24 This is why a man leaves his father and his mother[p] and joins with a wife, and the two become one flesh.
25 Now the man and the woman were naked, but they did not feel any shame.
Chapter 3
Origin of Evil.[q] 1 The serpent[r] was the most clever of all the wild animals that the Lord God had made. It said to the woman, “Is it true that God told you not to eat of any of the trees in the garden?”
2 The woman answered the serpent, “We may eat of the fruit of the trees in the garden, 3 but as for the fruit of the tree in the midst of the garden, God said that we must not eat it, nor even touch it, lest we die.”
4 But the serpent said to the woman, “Certainly you shall not die! 5 God knows that when you eat from it, your eyes will be opened, and you will become like God, knowing that which is good and that which is evil.”
6 The woman saw that the tree was good for food and pleasing to look at and desirable for imparting wisdom. She took some fruit and ate it. Then she gave some to her husband who was with her, and he also ate it. 7 Their eyes were opened and they realized that they were naked. They took fig leaves and sewed them together, making themselves a covering.
8 They then heard the Lord God walking in the garden toward the evening. The man and his wife hid themselves from the Lord God amongst the trees of the garden. 9 But the Lord God called out to the man and said to him, “Where were you?”
10 He answered, “I heard you walking in the garden and I was afraid because I was naked, so I hid myself.”
11 He said, “Who let you know that you were naked? Have you eaten from the tree from which I commanded you not to eat?”
12 The man answered, “The woman whom you put here with me, she gave me some fruit from the tree and I ate it.”
13 The Lord God said to the woman, “What have you done?”
The woman answered, “The serpent tricked me and I ate it.”
14 The Lord God said to the serpent,[s]
“Because you have done this, you will be the most cursed
of all the animals
and of all the wild beasts.
On your belly you shall crawl
and you shall eat dust
for all the days of your life.
15 I will establish hostility
between you and the woman,
between your line and her line.
Her offspring will crush your head
and you will bruise his heel.”[t]
16 To the woman he said,
“I will multiply your sufferings in childbirth;
with pain you shall bear your children.
You shall desire your husband,
but he shall lord it over you.”
17 To the man he said, “Because you listened to the voice of your wife and you ate from the tree from which I had commanded you not to eat,
“Cursed be the soil because of you!
With effort you shall obtain food
all the days of your life.
18 Thorns and thistles shall it bring forth for you,
and you shall eat of the plants of the field.
19 You shall have to sweat
to eat your bread
until the day when you return to the earth,
for from it you were drawn.
You are dust,
and unto dust you shall return.”
20 The man called his wife Eve, for she was the mother of all those who lived.
21 The Lord God made clothing for the man and woman out of animal skins and he clothed them. 22 The Lord God said, “Behold, man has become like one of us, for he has knowledge of that which is good and that which is evil. Now, we must prevent him from reaching out and taking the fruit of the tree of life lest he eat it and live forever.” 23 The Lord God cast him out of the Garden of Eden; henceforth he was to labor tilling the soil from which he had come. 24 When he expelled him, he placed cherubim[u] to the east of the Garden of Eden with flaming swords to keep watch over the way to the tree of life.
The Reign of Sin[v]
Chapter 4
Hostility toward One’s Neighbor.[w] 1 Adam was intimate with Eve his wife and she conceived and bore a son named Cain. She said, “I have obtained a son from the Lord.” 2 Next she bore another child named Abel. Abel was a shepherd of flocks and Cain tilled the soil.
3 Some time later Cain offered the fruit of the earth as a sacrifice to the Lord, 4 and Abel offered the firstborn of his flock and their fat offerings. The Lord was pleased with Abel and his offering, 5 but he was not pleased with Cain and his offering. Cain was very angry and his countenance fell.
6 The Lord therefore said to Cain, “Why are you angry and why has your countenance fallen? 7 If you do what is right, will you not be able to hold up your head? But if you do what is wrong, sin is crouching at your door. It seeks to dominate you, but you can overcome it.”
8 Cain said to his brother Abel, “Let us go out into the fields.” While they were walking in the fields, Cain attacked his brother Abel and killed him. 9 Then the Lord asked Cain, “Where is Abel, your brother?” He answered, “I do not know. Am I to be my brother’s keeper?”
10 The Lord told him, “What have you done? Your brother’s blood cries out to me from the soil. 11 Now may you be cursed far from the soil that drank the blood of your brother that you have shed. 12 When you till the soil, it shall not be fruitful for you. You shall be a fugitive and wanderer upon the earth.”
13 Cain told the Lord, “My punishment is too great to bear! 14 Behold, you are banishing me from the soil this day. I will have to hide far from you. I will be a fugitive and wanderer upon the earth, and whoever meets me will be able to kill me.” 15 But the Lord told him, “Not so! Whoever kills Cain will suffer a sevenfold vengeance.” The Lord placed a mark[x] upon Cain, so that no one who might meet him would strike him.
16 Descendants of the Murderer.[y] Cain left the presence of the Lord and lived in the land of Nod,[z] which lies to the east of Eden.
17 Cain was intimate with his wife, and she conceived and bore Enoch. He became the founder of a city, which he named after his son, Enoch. 18 To Enoch was born Irad. Irad was the father of Mehujael. Mehujael was the father of Methusael. Methusael was the father of Lamech.
19 Lamech had two wives: one named Adah and the other named Zillah. 20 [aa]Adah bore Jabal, who was the forefather of those who live in tents and herd cattle. 21 His brother was named Jubal. He was the forefather of those who play the lyre and the flute. 22 Zillah bore Tubalcain, the forger, and forefather of those who forge things made of bronze and iron. The sister of Tubalcain was Naamah.
23 Lamech said to his wives,
“Adah and Zillah, listen to my voice;
wives of Lamech, lend an ear to what I say.
I have killed a man for wounding me
and a boy, for bruising me.
24 If Cain received a vengeance of sevenfold,
Lamech will receive one of seventy-sevenfold.”
25 First Stages of the History of Salvation.[ab] Adam was once again intimate with his wife, and she bore a son who was named Seth.[ac] She said, “God has granted me another child to take the place of Abel whom Cain killed.”
26 Seth also had a son who was named Enosh. It was at this time that people began to call upon the name of the Lord.
Chapter 5
1 This is the book of genealogy for Adam. When God created man, he made him in the likeness of God; 2 male and female he created them. He blessed them and named them “human.”
3 Adam was one hundred and thirty years old when he had a son in his likeness, who was named Seth. 4 After he had Seth, Adam lived another eight hundred years and had other sons and daughters. 5 Adam lived for nine hundred and thirty years, and then he died.
6 Seth was one hundred and five years old when he had Enosh. 7 After he had Enosh, he lived another eight hundred and seven years and had other sons and daughters. 8 Seth lived for nine hundred and twelve years, and then he died.
9 Enosh was ninety years old when he had Kenan. 10 After he had Kenan, Enosh lived another eight hundred and fifteen years and had other sons and daughters. 11 Enosh lived for nine hundred and five years, and then he died.
12 Kenan was seventy years old when he had Mahalalel. 13 After he had Mahalalel, he lived another eight hundred and forty years and had other sons and daughters. 14 Kenan lived for nine hundred and ten years, and then he died.
15 Mahalalel was sixty-five years old when he had Jared. 16 After he had Jared, he lived another eight hundred and thirty years and had other sons and daughters. 17 Mahalalel lived for eight hundred and ninety-five years, and then he died.
18 Jared was one hundred and sixty-two years old when he had Enoch. 19 After he had Enoch, he lived another eight hundred years and had other sons and daughters. 20 Jared lived for nine hundred and sixty-two years, and then he died.
21 Enoch was sixty-five years old when he had Methuselah. 22 Enoch walked with God.[ad] After he had Methuselah, he lived another three hundred years and had other sons and daughters. 23 Enoch lived for three hundred and sixty-five years. 24 Enoch then walked with God and was no more for he was with God.
25 Methuselah was one hundred and eighty-seven years old when he had Lamech. 26 After he had Lamech, he lived another seven hundred and eighty-two years and had other sons and daughters. 27 Methuselah lived for nine hundred and sixty-nine years, and then he died.
28 Lamech was one hundred eighty-two years old when he had a son. 29 He named him Noah, saying, “This one shall be a consolation for the work and labor that we must endure because the Lord has cursed the soil.” 30 After he had Noah, Lamech lived another five hundred ninety-five years and had other sons and daughters. 31 Lamech lived for seven hundred and seventy-seven years, and then he died. 32 Noah was five hundred years old when he had Shem, Ham, and Japheth.
Death and Resurrection of God’s Work[ae]
Chapter 6
Widespread Perversion.[af]1 When men began to multiply upon the earth, and they began to have daughters, 2 the sons of God saw that the daughters of men were beautiful, and they married as many of them as they wanted. 3 The Lord therefore said, “My spirit will not remain in them forever, for they are flesh and the length of their lives will be one hundred and twenty years.”
4 There were giants upon the earth at this time, as well as afterward. They were the children of the sons of God who married the daughters of men. These were the heroes of times past, men of renown.
5 The Lord saw that the wickedness of men upon the earth was great, and that every plan that their hearts conceived was nothing but evil. 6 The Lord regretted that he had made man upon the earth and his heart was grieved. 7 The Lord said, “I will obliterate man, whom I created, from the earth. Together with man I will eliminate all the cattle and reptiles and the birds of the air, for I regret having made them.” 8 But Noah found favor with the Lord.
Salvation through the Righteous.[ag] 9 This is the story of Noah. Noah was a just and blameless man at that time and he walked with God. 10 Noah had three sons: Shem, Ham, and Japheth. 11 But the earth was corrupt in God’s sight and filled with violence. 12 God saw that the earth was corrupt, for every person on the earth was perverse in what he did.
13 God therefore said to Noah, “I have decided to end everything, for they have filled the earth with their violence. Behold, I will destroy the entire creation. 14 Build an ark[ah] of gopher wood and divide the ark into compartments and caulk it with bitumen inside and out. 15 This is how you shall make it: the ark will be three hundred cubits long, fifty wide, and thirty high. 16 Make a roof on the ark one cubit high.[ai] Place a door in the side of the ark. Make it with three decks: lower, middle, and higher.
17 “Behold, I will send a flood. The waters shall cover the earth to destroy the life of everything under the skies that has the breath of life in it. Everything on the earth shall perish. 18 But I will establish a covenant with you.
“Go into the ark, you and your sons, your wife, and the wives of your sons. 19 Bring into the ark two of everything that lives, of all flesh. Bring a male and female of each species into the ark to save them. 20 Bring two birds of each species, two animals of each species, and two reptiles of each species with you to save them. 21 As for you, gather every type of food and take it with you. It shall nourish both you and them.”
22 Noah did all of this, exactly as God had commanded him.
Chapter 7
1 The Lord said to Noah, “Enter into the ark with your entire family, for I have seen that you, of all this generation, are just in my sight. 2 You are to take seven pairs of each type of clean animal with you, male and female. You are to take one pair of each type of unclean animal with you, male and female. 3 You are also to take seven pairs of birds of the air, male and female, with you, so that you may save every species of animal upon the earth. 4 In seven days I will make it begin to rain upon the earth, and it will rain for forty days and forty nights. I will destroy from the face of the earth every living creature I have made.”
5 Noah did all that the Lord had commanded him to do.
End of the Sinful World.[aj] 6 Noah was six hundred years old when the flood began and the waters covered the earth. 7 Noah went into the ark with his sons, his wife, and the wives of his sons to escape from the waters of the flood. 8 The clean animals and the unclean animals, the birds, and the creatures that creep on the ground[ak] 9 entered the ark two by two, male and female, along with Noah, just as the Lord had commanded. 10 After seven days, the waters of the flood covered the earth; 11 this happened in the six hundredth year of the life of Noah, in the second month, the seventeenth day of the month. On that very day the springs of the great abyss and the floodgates of the heavens opened.[al] 12 The rains fell upon the earth for forty days and forty nights.
13 That day Noah and his sons Shem, Ham, and Japheth entered the ark along with the wife of Noah and the three wives of his sons. 14 They entered along with all living creatures according to their kind, all cattle according to their kind, all creeping creatures according to their kind, and all birds according to their kind. 15 They went into the ark with Noah, two by two, every creature that had breath in it. 16 Those that came, male and female of every type of flesh, entered the ark as God had commanded. The Lord closed the door after them.
17 The flood lasted for forty days. The waters rose and lifted the ark off the earth as they increased. 18 The waters continued to swell and increased greatly on the earth until the ark floated upon the waters. 19 The waters rose more and more on the earth and covered all the highest mountains that are under the heavens. 20 The waters were fifteen cubits over the tops of the mountains that they covered.
21 Every living creature that moves upon the earth, every bird, cattle, wild animal, and creature that crawls upon the earth, and every single person on dry land died. 22 Every creature on dry land that had the breath of life in its nostrils died.
23 This is how every living creature on earth was slain, every human being and every animal, every reptile and every bird of the air. They were blotted out of the earth, and only Noah and those who were with him in the ark survived.[am]
24 The waters covered the earth for one hundred and fifty days.
Chapter 8
The New Creation.[an] 1 God remembered Noah and all the wild and farm animals that were with him in the ark. God made a wind blow upon the earth, and the waters began to recede. 2 The springs of the abyss and the windows of the heavens were closed, and the rains from the heavens ceased. 3 The waters slowly receded from the earth. At the end of one hundred and fifty days they had greatly diminished. 4 In the seventh month, the seventeenth day of the month, the ark came to rest on Mount Ararat.[ao] 5 The waters continued to recede until the tenth month. In the tenth month, the first day of the month, the tops of the mountains came into view.
6 After forty days had gone by, Noah opened the window that he had made in the ark 7 and released a raven to see if the waters had completely dried up. It flew back and forth until the waters upon the earth dried up. 8 Noah then released a dove, to see if the waters had drained from the surface of the earth, 9 but the dove, not finding any place to land, returned to the ark (for the waters still covered the surface of the earth). He reached out and caught the dove and brought it back into the ark.
10 After waiting another seven days, he once again released the dove from the ark. 11 It returned to him toward the evening. In its beak it had a sprig from an olive tree. Noah understood that the waters had receded from the earth. 12 He waited another seven days and then released the dove. It did not return to him.
13 In the six hundred and first year of Noah’s life, in the first month, the first day of the month, the waters dried up upon the earth. Noah removed the covering from the ark and, behold, the surface of the earth was dry. 14 In the second month, the twenty-seventh day of the month, the entire surface of the earth was dry.
15 God commanded Noah, 16 “Leave the ark, you and your wife, your sons and their wives. 17 Take all the animals of every species with you, birds, cattle, all the reptiles that crawl upon the earth, take them all with you. Let them spread out upon the earth. May they be fruitful and multiply upon the earth.”
18 Noah left the ark with his sons, his wife, and his sons’ wives.
19 All the living creatures and all the wild animals, all the birds and all the reptiles that crawl upon the earth, each according to its kind, all left the ark.
20 Noah built an altar to the Lord, took every kind of clean animal and some of every kind of clean bird, and he offered them as burnt offerings upon the altar.
21 The Lord smelled the pleasant odor and said to himself, “I will never again curse the land because of humankind, for the instinct of every human heart is evil from its youth. I will never again destroy every living creature.
22 “As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
shall not cease.”
Chapter 9
1 God blessed Noah and his sons and told them, “Be fruitful and multiply and fill the earth. 2 [ap]Fear and dread of you will come upon every wild animal and every bird of the air, everything that crawls upon the earth and all the fish of the sea; they will be under your dominion.
3 “Whatever moves and has life will be used for your food. I give you all these things, just as I have already given you every green plant. 4 [aq]Only do not eat flesh along with its life, that is, with its blood. 5 For your blood, that is, your life, I will require an accounting. I will require it of every living creature, and I will require it of every human in regard to other humans, each person for his brother.
6 “Whoever spills human blood,
that person’s blood will be shed;
for in the image of God
has God made man.
7 And as for you, be fruitful and multiply; become numerous upon the earth and have dominion over it.”
Covenant of Mercy.[ar] 8 God said to Noah and his sons, 9 “As for me, I will establish my covenant with you and your descendants after you, 10 with every living creature along with you—the birds, tame and wild animals, and with all the animals which left the ark. 11 I will establish my covenant with you: never again will all living creatures be cut off by the waters of a flood, nor will the earth be laid waste by a flood again.”
12 God said, “This will be a sign of the covenant that I establish between me and you and every living creature for all generations. 13 I will place my rainbow in the clouds and it will be a sign of the covenant between me and the earth. 14 When I gather the clouds over the earth, the rainbow will appear in the clouds. 15 I will remember my covenant between me and you and with every living creature of every kind, that water and flood shall never again destroy all flesh. 16 The rainbow will be in the clouds and I will look upon it and remember the eternal covenant between God and every living creature of every kind that is found upon the earth.”
17 God said to Noah, “This is a sign of the covenant that I am establishing between myself and every creature upon the earth.”
A World of Diverse Peoples[as]
18 The Return of Sin.[at] The sons of Noah who left the ark were Shem, Ham, and Japheth. Ham was the father of the people of Canaan. 19 These were the three sons of Noah, and from these came all the people on the earth.
20 Now Noah tilled the soil, and he was the first to plant grape vines. 21 He drank some of the wine and he became drunk and lay uncovered inside his tent. 22 Ham, the father of the Canaanites, saw his father lying naked, and he mentioned it to his two brothers who were standing outside.[au] 23 Shem and Japheth took a robe and, holding it in back of them, walked backward toward him and covered their father with it. Having faced backward, they did not see their father naked.
24 When Noah woke up from his drunken slumber, he learned what his youngest son had done to him. 25 Because of this, he said,
“Cursed be Canaan!
A slave of slaves
shall he be to his brothers!”[av]
26 [aw]And he continued,
“Blessed be the Lord, the God of Shem,
and let Canaan be his slave!
27 May God enlarge Japheth
so that he dwells in the land of Shem;
and let Canaan be his slave!”
28 After the flood, Noah lived for three hundred and fifty years. 29 In all, Noah lived for nine hundred and fifty years, and then he died.
Chapter 10
The Human Family.[ax] 1 These are the descendants of the sons of Noah: Shem, Ham and Japheth, to whom sons were born after the flood.
2 The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meschech, and Tiras.
3 The sons of Gomer were Ashkenaz, Riphath, and Togarmah.
4 The sons of Javan were Elishah, Tarshish, the Kittim, and the Rodanim.
5 From these came the peoples of the islands and their territories, each clan in the nations with their own language.
6 The sons of Ham were Cush, Mizraim, Put, and Canaan.
7 The sons of Cush were Seba, Havilah, Sabtah, Raamah, and Sabteca.
The sons of Raamah were Sheba and Dedan.
8 Cush gave birth to Nimrod. He was the first of the mighty ones upon the earth. 9 He was a great hunter before the Lord, for it is said, “Just like Nimrod, a great hunter before the Lord.” 10 The beginning of his kingdom was Babel, Erech, and Accad, all of them in the land of Shinar. 11 From that land he went to Asshur where he built Nineveh, Rehoboth-ir, Calah, 12 and Resen between Nineveh and Calah, which is the main city.
13 Mizraim gave birth to the Ludim, Anamim, Lehabim, Naphtuhim, 14 Pathrusim, Casluhim, and Caphtorim (from whom came the Philistines).
15 Canaan gave birth to Sidon, his firstborn, and Heth, 16 and the Jebusites, the Amorites, the Girgashites, 17 the Hivites, the Arkites, the Sinites, 18 the Arvadites, the Zemarites, and the Hamathites.
Afterward the clans of the Canaanites spread outward. 19 The boundaries of the Canaanites stretch from Sidon in the area of Gerar up to Gaza, and then go toward Sodom, Gomorrah, Admah, and Zeboiim, up to Lasha.
20 These were the sons of Ham according to their clans and their languages, in their various territories and according to their peoples.
21 Shem, the ancestor of all of the sons of Eber and the older brother of Japheth, also had children.
22 The sons of Shem were Elam, Asshur, Arpachshad, Lud, and Aram.
23 The sons of Aram were Uz, Hul, Gether, and Mash.
24 Arpachshad gave birth to Shelah, and Shelah gave birth to Eber. 25 Eber had two sons: one named Peleg (for in his days the earth was divided) and the other named Joktan.
26 Joktan gave birth to Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
30 They lived in the mountain region in the east, from Mesha on toward Sephar.
31 These were the sons of Shem according to their clans and their languages, in their various territories and according to their languages.
32 These were the families of the sons of Noah in their various generations and clans. These divided up to become all the nations on the earth after the flood.
Chapter 11
An Attempt at Unity.[ay] 1 The whole world had only one language, everyone using the same words. 2 Migrating from the east, men came upon a plain in the land of Shinar where they settled.
3 They said to each other, “Come, let us make bricks and bake them in a fire.” These bricks were what they used instead of stone, and bitumen in place of cement.[az] 4 Then they said, “Come, let us build a city and a tower so high that it touches the heavens.[ba] We shall make a name for ourselves and not be scattered all throughout the earth.”
5 But the Lord came down and saw the city and the tower that these men were building. 6 The Lord said, “Behold, they are a single people and they have only one language. This is only the beginning of what they will do. Now nothing that they think up will be impossible for them. 7 Let us go down and confuse their language so that they will not understand each other when they speak.”
8 The Lord scattered them over the whole earth[bb] and they ceased building their city. 9 This is why it is called Babel,[bc] for there the Lord confused everyone’s language. It was also from there that the Lord scattered people over the whole earth.
10 Genealogy of Abraham.[bd] The descendants of Shem are as follow:
Shem was one hundred years old when he had Arpachshad two years after the flood. 11 Shem, after he had Arpachshad, lived another five hundred years and had other sons and daughters.
12 Arpachshad was thirty-five years old when he had Shelah. 13 Arpachshad, after he had Shelah, lived another four hundred and three years and had other sons and daughters.
14 Shelah was thirty years old when he had Eber. 15 Shelah, after he had Eber, lived another four hundred and three years and had other sons and daughters.
16 Eber was thirty-four years old when he had Peleg. 17 Eber, after he had Peleg, lived another four hundred and thirty years and had other sons and daughters.
18 Peleg was thirty years old when he had Reu. 19 Peleg, after he had Reu, lived another two hundred and nine years and had other sons and daughters.
20 Reu was thirty-two years old when he had Serug. 21 Reu, after he had Serug, lived another two hundred and seven years and had other sons and daughters.
22 Serug was thirty years old when he had Nahor. 23 Serug, after he had Nahor, lived another two hundred years and had other sons and daughters.
24 Nahor was twenty-nine years old when he had Terah. 25 Nahor, after he had Terah, lived one hundred and nineteen years and had other sons and daughters.
26 Terah was seventy years old when he had Abram, Nahor, and Haran.
27 These are the descendants of Terah.
Terah had Abram, Nahor, and Haran. Haran had Lot. 28 Haran then died in the presence of his father Terah in the land of his birth, in Ur of the Chaldeans.[be] 29 Abram and Nahor both married. The wife of Abram was Sarai, and the wife of Nahor was Milcah who was a daughter of Haran (the father of Milcah and Iscah). 30 Sarai was barren and did not have any children.
31 Then Terah took Abram, his son, and Lot, the son of Haran, and Sarai, his daughter-in-law and the wife of Abram his son, and he left Ur of the Chaldeans to go to the land of Canaan. They went as far as Haran where they settled.[bf]
32 Terah lived to be two hundred and five years old. Terah died in Haran.
Footnotes
- Genesis 1:1 The description of the origins of the universe and of humankind is not based on human testimony but is the fruit of reflection that was inspired by God and directed by him over the centuries. The Lord is the supreme master of the universe; he has from eternity formed a plan for the salvation of all the peoples of the earth. Humankind was brought to ruin by its own sin; the sin of Adam disfigured the divine work, but God loves humankind and, in order to lead it to salvation, chooses for himself a special people.
- Genesis 1:1 This majestic song in rhythmical prose was composed, it seems, in the priestly circles of Israel, perhaps after the Exile. It reflects the naive ideas of that time on the physical structure of the world: the heavens, for example, are imagined to be a solid vault in which the stars are set. The biblical text is akin to ancient Babylonian stories, now known to us, but it rises far above them. Here, everything that exists is the work of a single God; it takes only his word to create the universe. The Spirit, that is, the “breath,” of God presides over creation. A day will come when, through the Spirit on Pentecost, God will give rise to the new creation, the new humankind that is reborn in Christ (2 Cor 5:17).
- Genesis 1:1 The story of creation is not intended as a scientific theory about the origins of the universe and human beings; it takes as its starting point ideas current in that part of the world and intends to teach certain fundamental and perennial truths about God as one, transcendent, existing prior to the universe, and about human beings as his creatures.
- Genesis 1:6 The ancient Semites viewed the heavens as a vault made of a solid material—the firmament—which holds back the waters above and separates them from the waters below; from openings in it—the floodgates (see Gen 7:11)—the flood will pour down.
- Genesis 1:26 Let us: the plural “us” here is not a plural of majesty (this does not exist in Hebrew) but rather shows the divine process of deliberation as a consultation of God with himself (or with the angels?). When Isaiah describes the divine majesty (6:8), he too feels the need of using the plural; the same in Gen 3:22.
- Genesis 2:2 The model of a week that the Priestly account uses in describing the divine creation is meant to teach that the pattern of days of work followed by rest on the seventh day originates in the will of God himself.
- Genesis 2:4 The preceding section (Gen 1:1—2:4a) is to be interpreted as a rethinking of certain aspects of creation and an integration, into a systematic and much broader vision, of what had already been set down in the following story, which is older. This Yahwist account of origins is a single piece that is subdivided into chapters 2, 3, and 4. In its literary form it follows the structure of Sumerian-Babylonian hymns that sing of the origins of civilization, but in its content it is truly religious and completely independent of those mythologies. It expresses, in popular language, a theology of the greatest richness and depth.
God is here called by his proper name, Yahweh, the name under which he reveals himself to his people, Israel; he alone, and no one else, is the maker of the entire world.
Man has need of a collaborator, and God provides this. Woman will be by her nature far superior to the animals, which however will provide help to her and the man. The man exercises dominion over them, while man and woman are made for each other and will achieve their purpose each through the other. This law that God has written into the nature of human beings is the basis for the unity of the couple in marriage, which establishes a single human entity that is no longer divisible into parts. Jesus will reaffirm this exigency (Mt 19:3-8) and St. Paul will remind Christian spouses that their union contributes to actuating in time an unsuspected spiritual reality, namely, the fruitful union of Christ and the Church, in which children of God are born (Eph 5:31-32).
The story of creation is meant to say what kind of beings men and women are and what their origin is, but it does not go into detail on the way in which they were created; it does not specify whether God formed man and woman by direct action or through the cooperation of natural forces that took very long periods to accomplish their work. At the same time, the story emphasizes the fact that the material being is animated by a higher vital principle that is not a product of nature but is infused by God himself. Finally, in describing the unity of the couple formed by the Creator the story proclaims that the human species is one. - Genesis 2:7 Man, in Hebrew adam, is the common name of the human species; only beginning in Gen 4:25 and 5:1 will it be regarded as the proper name of the first male. Here and in 3:19, 23, the author connects it with Hebrew adama, “earth.” This is not a scientific etymology but a popular one, based on assonance. In fact, it seems that adam derives from Sumerian ada-mu, “my father.” His companion, too, is initially called “woman” and receives the proper name “Eve” only from Gen 3:20 on. It seems that this name, haua in Hebrew, derives from Sumerian ama, “mother.”
- Genesis 2:8 Eden is derived from Sumerian edin, which means a level, steppe-like, desert region. The garden occupies an eastern section of it; this word, too, gan in Hebrew, is properly Sumerian and means a watered and cultivated piece of land. It was translated into Greek as paradeisos, “garden,” giving rise to the name “earthly paradise.”
- Genesis 2:9 The tree of life symbolizes the possibility of becoming immortal that was granted as an unmerited gift to human beings, although these were by nature subject to death (Gen 3:22). The tree of the knowledge of good and evil symbolizes the attribute proper to the Creator, by reason of which God is the foundation of the moral order. The first couple attempt to usurp this attribute (Gen 3:5, 22), desiring to decide for themselves what is good and evil for them.
- Genesis 2:11 The Pishon and the Gihon are completely unknown; if Gen 10:20 is taken into account, Havilah would be in Arabia.
- Genesis 2:18 This is the only full account of the creation of woman in ancient Near Eastern literature.
- Genesis 2:18 Not good . . . to be alone: without female companionship and a partner in reproduction, the man could not fully realize his humanity.
- Genesis 2:19 Name them: this was the man’s first act of dominion over the creatures around him.
- Genesis 2:23 Bone of my bones and flesh of my flesh: a common Semitic way of expressing consanguinity (Gen 29:14) or membership in the same tribe or even simply in the same people (2 Sam 5:1; 19:13-14) or the same city (Jdg 9:2). Here it means that the woman has the same nature as the man; she alone can make possible the love that characterizes the matrimonial bond. The words she shall be called woman, etc., can be understood only in light of the assonance in the original text: Hebrew, isha, “woman,” seems to be the feminine form of ish, “man” in the sense of “male” (adam refers to man as including both man and woman, i.e., possessing the nature common to all human beings).
- Genesis 2:24 Leaves his father and his mother: instead of remaining under the protective custody of his parents, a man leaves them and, with his wife, establishes a new family unit. Joins . . . one flesh: the divine intention for husband and wife was monogamy. Together they were to form an inseparable union, of which “one flesh” is both a sign and an expression.
- Genesis 3:1 When human beings reject union with God, the source of being and good, they must inevitably perish. This is the meaning of the tragedy that overwhelms the human condition. Envious of human beings and their happiness, another being, like them a creature, urges them to doubt the divine word, thereby putting out the light of their faith. The biblical tradition will call this other being the “adversary” and “the father of lies” (Wis 2:24; Jn 8:44; Rev 12:9). Our author, anxious to combat pagan nature-centered cults that used the serpent as a symbol and strongly attracted the Israelites, presents the adversary under the form of a serpent.
Despite the victory of evil a hope dawns, a light in which the Christian tradition sees the Savior being already announced, a Savior with whom Mary, model of womanhood, is especially associated. The Lord does not abandon fallen humankind that has barred itself from the paradise of friendship with God; but it will have to struggle to win back its happiness. - Genesis 3:1 The Semitic world attributed superhuman qualities to the serpent: the sacred serpent, the divine serpent, symbol of the divinities of the vegetative realm, protector of sanctuaries and borders, symbol of the way, guardian of life-giving plants, effective in divining the future and in black and diabolic magic. The sacred writer speaks of him instead as one of the animals that the Lord God had made, but also as the most clever of all [of them]; the connection with magic makes the serpent an appropriate symbol of activities directed against God; in addition, the serpent’s special way of entering in a hidden manner and striking by surprise makes it an appropriate and instructive image of the tempter.
- Genesis 3:14 The biblical tradition uses the serpent to represent Satan; the divine punishment is aimed at the demon. On your belly you shall crawl and you shall eat dust is a customary Semitic way of describing enemies defeated in battle and compelled to acknowledge the power of their conqueror (see Ps 72:9; Isa 49:23; Mic 7:17).
- Genesis 3:15 This verse has traditionally been regarded as the protoevangelium, the first announcement of the salvation of the human race. The offspring of the woman refers to the human race but at a higher level to Jesus Christ who is source and cause of the common victory. Consequently, the woman, while certainly signifying Eve, the mother of the human race, refers at a higher level to Mary, the mother of Jesus and the new Eve.
- Genesis 3:24 The cherubim and the flaming swords symbolize the divine prohibition. In fact, the mythical winged colossi, half animal, half human, that stood guard at palaces, temples, and thrones of gods and kings in ancient Mesopotamia (known there as karibu; in the Bible see Ex 25:20; 1 Ki 6:27; Ezek 10:14), as well as the lightning represented in the form of flames or a wavy sword on stones marking the borders of territories, meant that access to the place in question was forbidden to profane persons and defended by the gods.
- Genesis 4:1 The story of Cain and Abel, in which agriculture and shepherding are already developed practices, may be an episode from the Neolithic Age, when the human race was already widespread. It is not impossible that Cain was the founder of the Kenites, a tribe allied with the Hebrews (Jdg 1:16; etc.). The Yahwist author would have chosen this known and important incident and moved it back to the time of the early ancestors in order to stress the point that there is a direct passage from breaking with God to breaking with the neighbor.
Thus sin multiplies and gradually becomes a power that tends to overwhelm the human race. But history will always be governed by two distinct forces: God and human beings, and God does not allow the wicked to gain exclusive control of the world. - Genesis 4:1 Chapter 4 is also from the Yahwist source. Sin kills not only the sinner but the innocent.
- Genesis 4:15 The mark is not a sign of disgrace but a sign of belonging to a clan and of the protection this ensures.
- Genesis 4:16 A very ancient tribal document. The tribe of Cain is connected with the origin of an inhabited area and with the legendary first practitioners of three trades associated with nomads. Moreover, Lamech, their father, is supposed to have begun the practice of polygamy and to have been noted for his savage and unbridled vendettas. In the eyes of the sacred writer, the passage shows that the progress of civilization cannot prevent a frightening moral regression.
- Genesis 4:16 Land of Nod or region of foreigners; Nôd, nad, is the fugitive and foreigner. Its geographical location has not been determined.
- Genesis 4:20 Shepherds, musicians, and smiths, three types of nomads, are traced back to three ancestors whose names point to their trades: Jabal (ybl, to lead), Jubal (yôbel, trumpet), and Tubalcain. (The Tubal were a people of the north, the land of metals, Gen 10:2; in other Semitic languages kain is a “smith”).
- Genesis 4:25 God responds to human sin by seeing to it that life prevails over death. The section contains two parallel passages. The first, and shorter (4:25-26), concludes the Yahwist story of the origins. The void left by Abel is filled by Seth, the new founder of the people of God. Enosh, son of Seth, is the first to know the Lord under the ineffable name of Yahweh, which will later be revealed to the Israelites (Ex 3:14-15). The other passage (Gen 5:1-32), from the Priestly tradition, links up with chapter 1. The image of God, which was imprinted in the first human beings, has not been completely destroyed by sin but passes on in some manner to their descendants (see Gen 9:6). The extraordinary ages reached by these individuals have a symbolic value, but the meaning is obscure to us; the ancient lists of Sumerian-Babylonian kings likewise assign them very great lengths of life.
One of the patriarchs, Enoch, seems privileged: he is placed seventh in the list and has a much shorter life than the others, but the number of his years is a perfect number, that of the days in a solar year. The writer emphasizes his holiness and describes his end in a mysterious fashion, not saying that he died. All this suggests that the righteous are ripe for a higher destiny. - Genesis 4:25 Who was named Seth: Hebrew, Shet, is explained by its assonance with the Hebrew verb, shat, which means “[God] has placed” (i.e., “has granted”).
- Genesis 5:22 Walked with God: he was morally and religiously perfect.
- Genesis 6:1 The entire biblical tradition presents the flood as an historical event (Wis 10:4; Sir 44:17-18; Mt 24:37-39; 1 Pet 3:20; etc.), but apart from popular texts no information was available for describing the material event.
It is from these popular texts that the external elements of the story come: the structure of the ark, the duration and extent of the flood, and so on, which are not part of the historico-religious message of the writer but serve in the composition of a vivid story. As a result, the Yahwist and Elohist traditions could differ in marginal aspects that are more picturesque in the one and more detailed in the other.
Humankind is renewed in the person of Noah. In the Christian tradition he is a figure of Christ, the one true righteous man, who remained untouched by the spread of sin and then, rising unharmed from death, became the source of resurrection for humankind. - Genesis 6:1 The passage is from the Yahwist tradition. The writer seems to be using two fragments of ancient popular traditions (vv. 1-2, 4). The striking element in this chapter is the fact that human beings have gone so far in personal disintegration that they are no longer capable of thinking anything but evil (v. 5), so that any hope of recovery is morally impossible.
The tragic anthropomorphism seen in the divine regret highlights the power of evil, which is capable of destroying the work of the Creator; but the annihilation planned is the decision of the supreme Good, which is always the sole judge of its own plans (see Jer 18:1-12) and cannot allow the definitive victory of evil. - Genesis 6:9 The first part of the following passage (6:9-22) is from the Priestly tradition and links up with the end of chapter 5. First, in three verses (6:11-13), it uses the language of corruption and violence to summarize the entire history of sin and the decree of condemnation, both of which have been described in a more diffuse way in the Yahwist tradition. This is followed by the order to build the ark, which is found only in the Priestly version, and finally the announcement of the flood with the command to enter the ark. This passage from the Priestly tradition is followed by a repetition of the command to enter the ark and of the announcement of the flood from the Yahwist tradition (7:1-5). Note the difference of the two traditions when it comes to the number of animals brought into the ark: the Yahwist account, more popular in character, presupposes that in those very ancient times a distinction was already made between clean and unclean animals, whereas in fact the distinction was of later origin and codified in the Mosaic Law.
The New Testament praises the faith of Noah (Heb 11:7) and speaks of the harm done his contemporaries by their unbelief, because they were unable to accept the impulse to conversion that came from him as he was building the ark (1 Pet 3:20). - Genesis 6:14 Ark, in Hebrew teba, is probably connected with the Egyptian, teb(t), basket, sarcophagus, and perhaps with the Akkadian, tabu, the processional boat of the gods, or with Akkadian, elippu tibitu, a kind of boat. The same word is used in Ex 2:3, 5 for the basket in which Moses was saved.
- Genesis 6:16 A cubit was about 50 cm or one and a half feet. The ark was about 156 meters long, 26 meters wide, and 15 meters high (440 x 72 x 44 feet). It was a floating parallelepiped of about 55,000 or 60,000 cubic meters (82,000 or 90,000 cubic feet).
- Genesis 7:6 In this section the entrance into the ark and the description of the flood are repeated, first in the Yahwist version with inserts from the Priestly tradition (vv. 1-12) and then in the Priestly version with inserts from the Yahwist tradition (vv. 13-20); finally, there is a description of the effects of the flood that draws on both traditions (vv. 21-24). In the Yahwist tradition the flood is simply a torrential rain that continues for forty days (vv. 4, 12; 8:2b), while in the Priestly account, in keeping with the cosmic vision in Genesis 1:1-10, the waters are loosed both from the subterranean ocean and from the heavenly ocean (7:11; 8:2a).
According to the ideas of the ancients, in creating the world God separated the earth from the waters by creating the solid heavenly vault that divided the oceanic mass (the “abyss”) into an upper part beyond the heavens and a lower, earthly part, and by then commanding the lower waters to retreat, allowing the dry land to emerge. At this point, then, the lower, subterranean waters invade the earth anew through springs, while passages (“floodgates”) open in the heavenly vault and allow the upper waters to pour down. Thus God causes some effects of his creative work to cease. The waters that submerge the highest mountains on earth and destroy humankind and the animals effect a return of the universe to its primitive condition; the process is an image of the cosmic dimensions that sin, the rejection of God, has. - Genesis 7:8 This verse, which seems to be the work of the final editor, brings the Yahwist source, which distinguishes between clean and unclean animals, into harmony with the Priestly source, which has the animals in pairs.
- Genesis 7:11 According to the calendar used in the Priestly story of the flood, the year is divided into twelve months of about thirty days each, depending always on the cycle of the moon. The first month, equivalent to Nisan, is the month of the first lunar cycle in the spring (March-April).
- Genesis 7:23 The flood prefigures the final judgment (Mt 24:37-41) and salvation through baptism (1 Pet 3:20-21).
- Genesis 8:1 The first five verses, on the withdrawal of the waters, are from the Priestly tradition with a short Yahwist insert, while the section on the raven and the dove is Yahwist. The sending of a bird to find solid land was a custom of ancient mariners and also occurs in Mesopotamian stories of the flood. The following section, on the departure from the ark, is again Priestly and is in continuity with chapter 9, which is from the same source, whereas 8:21-22 on sacrifice and the divine decision are Yahwist.
God does not allow evil to conquer him but defeats it by preparing a new world. With Noah, the second father of humankind, everything begins again: nature takes up its laws again and human beings rediscover their rights. However, sin had destroyed the harmony that existed in the beginning. Human beings enter into conflict with the animals and with one another. The prohibition of shedding blood and the punishment for murderers are intended to remind all that life belongs to God alone. The Lord concludes a new covenant with human beings but engages only himself; he has decided to be patient and allow freedom to go to its very limits. This ancient story of the covenant defines God’s attitude toward all humankind. The universal covenant that Jesus will seal with his blood bears witness to the astounding greatness of God’s love for human beings (see Jn 3:16). - Genesis 8:4 Ararat (cuneiform texts have Urartu) has been variously identified: the northeast region of Lake Van; the mountains of Kurdistan; the Lubar mountains, near Zagros, close to the Nisir of the Gilgamesh myth.
- Genesis 9:2 All this is simply a popular image for describing the complete happiness God had intended for humankind in the state of innocence. Verse 3 makes clear that the eating of meat is part of God’s general plan for the created world.
- Genesis 9:4 In the popular Semitic view blood is the seat of the vital principle; it is not, however, a product of matter but is infused into it by God. Therefore, the blood belongs in its entirety to God, and in a special way the blood of human beings, made as they are in the image of God, who is their protector and avenger.
- Genesis 9:8 God’s intention as enunciated in the Yahwist tradition (8:21-22) is rethought in this Priestly passage as a covenant between God and Noah, analogous to that which will later be established between God and Abraham (Gen 15; 17) and then between God and the Israelite people (Ex 19–24). The imagery brings out the unqualified steadfastness of the divine intention. The Covenant is freely made on God’s part, that is, it does not depend on the future behavior of human beings, for the Lord does not ask Noah to fulfill any particular requirement.
- Genesis 9:18 God has blessed the new creation, and the earth is repopulated. At the heart of this humankind, which is divided and marked by sin, is the towering figure of Abraham. It is upon him that the Lord has affixed his choice as the forerunner through whom the salvation of human beings will take place.
- Genesis 9:18 The story is from the Yahwist tradition. After the second creation, as after the first, we read the story of a sin, a condemnation, and a prophecy of hope. This last is connected with chapter 12 and the call of Abraham.
- Genesis 9:22 This is not a sexual sin but an abuse of power; the sons make themselves the superiors and judges of their father, who is humiliated and dishonored. To the Hebrews drunkenness is wanton, dishonorable, and humiliating; it provokes ridicule, leads to idolatry, incites violence, causes injustice and poverty, and makes persons subject to their enemies. It is unseemly especially for the leaders of nations. Clothing, then, in addition to being a means of decency, expresses the dignity of the person and his or her social position. When naked (Gen 3:7), Adam and Eve are deprived of glory and grace; the garments of skin with which God clothes them (Gen 3:21) are symbolic of their hope of being clothed again in their lost dignity.
- Genesis 9:25 According to the Semitic mentality, the blessings and curses of the Patriarchs (generally) are regarded as efficacious and able to determine the lot of the tribe represented by each Patriarch. For this reason, popular stories connected events or characteristics of a human group with blessings or curses uttered by an ancestor. In the present story Noah curses Canaan and therefore the Canaanites. The Canaanites were to be supplanted by the Hebrews in the conquest of the Promised Land. The Phoenicians, too, were Canaanites (see Gen 10:15-19; Jdg 1:31).
- Genesis 9:26 A great numerical and territorial expansion is announced for the descendants of Japheth; there is a play on the resemblance in sound between this ancestor’s name and the verb meaning “to open,” “to enlarge.”
- Genesis 10:1 For the ancient Semites, a person’s genealogy was not a strictly historical document, but a juridical one, meant to show the transmission of rights. For this reason, physical generation often serves as an image pointing to a legal generation, as, for example, adoption. The genealogical tree had, of course, to be composed of historical persons so as to determine a juridical succession.
The genealogy of peoples or cities is an image derived from the preceding and can signify ties of derivation or affinity between one people and another on the ethnic, geographical, historical, political, sociological, cultural, and other planes. Since the whole matter was flexible and since we are dealing only with an image, it is obvious that one and the same people could locate themselves, from different points of view, in various genealogical lineages, including some far removed from modern-day scientific genealogies.
On the basis of historical and geographical data, the Priestly tradition, here incorporating Yahwist features, in this chapter compiles a genealogical tree for peoples known in the second millennium B.C. The picture, in which an historical and religious intention is at work, asserts the substantial unity of the human race, which is divided into various peoples and languages. All human beings are brothers and sisters, sons and daughters of the same Creator God and heirs of his blessings, and all are meant to be saved.
Given its purpose, the picture does not provide a basis for resolving the anthropological question of monogenism or polygenism, nor the historical question of the extent of the flood. In this “list of peoples” the Semites come in last place because the writer takes them as his starting point for the continuation of his story, while from this point on the descendants of Japheth and Ham cease to be of direct concern to the biblical story. - Genesis 11:1 After having presented in the list of peoples what might be called the mission field of the People of God, the biblical narrative dwells on a fundamental aspect of this field, one that is always alive in the various human groups, namely, the insistent need for unity. The passage, from the Yahwist source, makes use of an ancient popular story that seems to copy in an ironic way Mesopotamian texts on the dedication of its well-known temple towers.
The story concerns a migrating people who come down from the mountains into a vast plain and feel the need of establishing a city center with a skyscraper tower that will guarantee the maintenance of their unity. Make a name for ourselves means to establish a power that will foster their cohesion and their own political identity. But, as happens in human undertakings, a moment comes in which intentions diverge, so that the unity of the people is broken, as if they were speaking different languages. The tradition sees in this occurrence an explicit manifestation of God, the author of human nature. The direction events take always depends on God. - Genesis 11:3 Bricks . . . instead of stone, and bitumen in place of cement: stone and cement were used as building materials in Canaan. Stone was scarce in Mesopotamia, however, so bricks and bitumen were used (as indicated by archaeological excavations).
- Genesis 11:4 Tower so high that it touches the heavens: this is a direct reference to the most important temple tower (ziggurat) found in Babylon, which goes by the name of “the house that lifts high its head.” Scholars regard the ziggurats of Babylonia as the earliest skyscrapers.
- Genesis 11:8 Scattered them over the whole earth: God countered their prideful rebellion at its very origin. They had chosen to settle, but he forced them to scatter. This account relates how it was that the families of the earth were separated, “each clan in the nations with their own language” (Gen 10:5) and were “divided up to become all the nations on the earth after the flood” (Gen 10:32).
- Genesis 11:9 Babel (i.e., Babylonia), according to a popular etymology, meant “gate of god” or “gate of the gods.” The sacred writer, having told of the failure of the human undertaking (and the failure also of the gods who wanted to be worshiped on the Mesopotamian towers), asks us to read the name “Babel” as a reminder of that failure: he suggests a connection with the root bll, “to confuse,” from which the form balbel and then, by contraction, babel, would supposedly be derived.
- Genesis 11:10 These verses are from the Priestly tradition, a continuation of the genealogy begun in chapter 5, except for verses 28-30, which are Yahwist. Beginning perhaps with Arpachshad, named as son of Shem, the list of names here is a real genealogy, a document of the family of Abraham; only the numbers continue to be symbolic and conventional, without any strictly historical value. Abraham comes from a seminomadic family or clan that has settled in the city of Ur, at that time on the shores of the Persian Gulf and already rich and powerful, especially in the 21st and 20th centuries B.C.
Abraham and his family travel up the valley of the Euphrates and settle in upper Mesopotamia. The period of these events may be around 1850 B.C. - Genesis 11:28 Ur of the Chaldeans: Ur was an ancient city of the Sumerians in southern Mesopotamia as well as a populous and prosperous one. In this case, the phrase is an anachronism, because the Chaldeans were not known to history until some thousand years after Abraham.
- Genesis 11:31 Abraham traveled along the Euphrates to Haran, a trading town in northern Mesopotamia or Syria. This was the best route from which to reach Canaan and bypass the great desert with its people and animals (see Gen 12:4; Acts 7:2-4).
