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I. The Story of the Nations

The Garden of Eden. This is the story[a] of the heavens and the earth at their creation. When the Lord God made the earth and the heavens— there was no field shrub on earth and no grass of the field had sprouted, for the Lord God had sent no rain upon the earth and there was no man[b] to till the ground, but a stream[c] was welling up out of the earth and watering all the surface of the ground— then the Lord God formed the man[d] out of the dust of the ground and blew into his nostrils the breath of life, and the man became a living being.(A)

The Lord God planted a garden in Eden, in the east,[e] and placed there the man whom he had formed.(B) [f]Out of the ground the Lord God made grow every tree that was delightful to look at and good for food, with the tree of life in the middle of the garden and the tree of the knowledge of good and evil.(C)

10 A river rises in Eden[g] to water the garden; beyond there it divides and becomes four branches. 11 The name of the first is the Pishon; it is the one that winds through the whole land of Havilah, where there is gold. 12 The gold of that land is good; bdellium and lapis lazuli are also there. 13 The name of the second river is the Gihon; it is the one that winds all through the land of Cush.(D) 14 The name of the third river is the Tigris; it is the one that flows east of Asshur. The fourth river is the Euphrates.

15 The Lord God then took the man and settled him in the garden of Eden, to cultivate and care for it.(E) 16 The Lord God gave the man this order: You are free to eat from any of the trees of the garden(F) 17 except the tree of knowledge of good and evil. From that tree you shall not eat; when you eat from it you shall die.[h](G)

18 The Lord God said: It is not good for the man to be alone. I will make a helper suited to him.[i](H) 19 So the Lord God formed out of the ground all the wild animals and all the birds of the air, and he brought them to the man to see what he would call them; whatever the man called each living creature was then its name. 20 The man gave names to all the tame animals, all the birds of the air, and all the wild animals; but none proved to be a helper suited to the man.

21 So the Lord God cast a deep sleep on the man, and while he was asleep, he took out one of his ribs and closed up its place with flesh.(I) 22 The Lord God then built the rib that he had taken from the man into a woman. When he brought her to the man, 23 the man said:

“This one, at last, is bone of my bones
    and flesh of my flesh;
This one shall be called ‘woman,’
    for out of man this one has been taken.”[j]

24 (J)That is why a man leaves his father and mother and clings to his wife, and the two of them become one body.[k]

25 The man and his wife were both naked, yet they felt no shame.[l]

Chapter 3

Expulsion from Eden. Now the snake was the most cunning[m] of all the wild animals that the Lord God had made. He asked the woman, “Did God really say, ‘You shall not eat from any of the trees in the garden’?” The woman answered the snake: “We may eat of the fruit of the trees in the garden; (K)it is only about the fruit of the tree in the middle of the garden that God said, ‘You shall not eat it or even touch it, or else you will die.’” But the snake said to the woman: “You certainly will not die!(L) God knows well that when you eat of it your eyes will be opened and you will be like gods, who know[n] good and evil.” The woman saw that the tree was good for food and pleasing to the eyes, and the tree was desirable for gaining wisdom. So she took some of its fruit and ate it; and she also gave some to her husband, who was with her, and he ate it.(M) Then the eyes of both of them were opened, and they knew that they were naked; so they sewed fig leaves together and made loincloths for themselves.

When they heard the sound of the Lord God walking about in the garden at the breezy time of the day,[o] the man and his wife hid themselves from the Lord God among the trees of the garden.(N) The Lord God then called to the man and asked him: Where are you? 10 He answered, “I heard you in the garden; but I was afraid, because I was naked, so I hid.” 11 Then God asked: Who told you that you were naked? Have you eaten from the tree of which I had forbidden you to eat? 12 The man replied, “The woman whom you put here with me—she gave me fruit from the tree, so I ate it.” 13 The Lord God then asked the woman: What is this you have done? The woman answered, “The snake tricked me, so I ate it.”(O)

14 Then the Lord God said to the snake:

Because you have done this,
    cursed are you
    among all the animals, tame or wild;
On your belly you shall crawl,
    and dust you shall eat
    all the days of your life.[p](P)
15 I will put enmity between you and the woman,
    and between your offspring and hers;
They will strike at your head,
    while you strike at their heel.[q](Q)

16 To the woman he said:

I will intensify your toil in childbearing;
    in pain[r] you shall bring forth children.
Yet your urge shall be for your husband,
    and he shall rule over you.

17 To the man he said: Because you listened to your wife and ate from the tree about which I commanded you, You shall not eat from it,

Cursed is the ground[s] because of you!
    In toil you shall eat its yield
    all the days of your life.(R)
18 Thorns and thistles it shall bear for you,
    and you shall eat the grass of the field.
19 By the sweat of your brow
    you shall eat bread,
Until you return to the ground,
    from which you were taken;
For you are dust,
    and to dust you shall return.(S)

20 The man gave his wife the name “Eve,” because she was the mother of all the living.[t]

21 The Lord God made for the man and his wife garments of skin, with which he clothed them. 22 Then the Lord God said: See! The man has become like one of us, knowing good and evil! Now, what if he also reaches out his hand to take fruit from the tree of life, and eats of it and lives forever?(T) 23 The Lord God therefore banished him from the garden of Eden, to till the ground from which he had been taken. 24 He expelled the man, stationing the cherubim and the fiery revolving sword east of the garden of Eden, to guard the way to the tree of life.

Chapter 4

Cain and Abel. The man had intercourse with his wife Eve, and she conceived and gave birth to Cain, saying, “I have produced a male child with the help of the Lord.”[u] Next she gave birth to his brother Abel. Abel became a herder of flocks, and Cain a tiller of the ground.[v] In the course of time Cain brought an offering to the Lord from the fruit of the ground, while Abel, for his part, brought the fatty portion[w] of the firstlings of his flock.(U) The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor. So Cain was very angry and dejected. Then the Lord said to Cain: Why are you angry? Why are you dejected? If you act rightly, you will be accepted;[x] but if not, sin lies in wait at the door: its urge is for you, yet you can rule over it.(V)

Cain said to his brother Abel, “Let us go out in the field.”[y] When they were in the field, Cain attacked his brother Abel and killed him.(W) Then the Lord asked Cain, Where is your brother Abel? He answered, “I do not know. Am I my brother’s keeper?” 10 God then said: What have you done? Your brother’s blood cries out to me from the ground! 11 Now you are banned from the ground[z] that opened its mouth to receive your brother’s blood from your hand.(X) 12 If you till the ground, it shall no longer give you its produce. You shall become a constant wanderer on the earth. 13 Cain said to the Lord: “My punishment is too great to bear. 14 Look, you have now banished me from the ground. I must avoid you and be a constant wanderer on the earth. Anyone may kill me at sight.” 15 Not so! the Lord said to him. If anyone kills Cain, Cain shall be avenged seven times. So the Lord put a mark[aa] on Cain, so that no one would kill him at sight. 16 Cain then left the Lord’s presence and settled in the land of Nod,[ab] east of Eden.

Descendants of Cain and Seth. 17 [ac]Cain had intercourse with his wife, and she conceived and bore Enoch. Cain also became the founder of a city, which he named after his son Enoch. 18 To Enoch was born Irad, and Irad became the father of Mehujael; Mehujael became the father of Methusael, and Methusael became the father of Lamech. 19 Lamech took two wives; the name of the first was Adah, and the name of the second Zillah. 20 Adah gave birth to Jabal, who became the ancestor of those who dwell in tents and keep livestock. 21 His brother’s name was Jubal, who became the ancestor of all who play the lyre and the reed pipe. 22 Zillah, on her part, gave birth to Tubalcain, the ancestor of all who forge instruments of bronze and iron. The sister of Tubalcain was Naamah. 23 [ad]Lamech said to his wives:

“Adah and Zillah, hear my voice;
    wives of Lamech, listen to my utterance:
I have killed a man for wounding me,
    a young man for bruising me.
24 If Cain is avenged seven times,
    then Lamech seventy-seven times.”

25 [ae]Adam again had intercourse with his wife, and she gave birth to a son whom she called Seth. “God has granted me another offspring in place of Abel,” she said, “because Cain killed him.” 26 To Seth, in turn, a son was born, and he named him Enosh.

At that time people began to invoke the Lord by name.(Y)

Chapter 5

Generations: Adam to Noah.[af] (Z)This is the record of the descendants of Adam. When God created human beings, he made them in the likeness of God; he created them male and female. When they were created, he blessed them and named them humankind.

(AA)Adam was one hundred and thirty years old when he begot a son in his likeness, after his image; and he named him Seth.(AB) Adam lived eight hundred years after he begot Seth, and he had other sons and daughters. The whole lifetime of Adam was nine hundred and thirty years; then he died.

When Seth was one hundred and five years old, he begot Enosh. Seth lived eight hundred and seven years after he begot Enosh, and he had other sons and daughters. The whole lifetime of Seth was nine hundred and twelve years; then he died.

When Enosh was ninety years old, he begot Kenan. 10 Enosh lived eight hundred and fifteen years after he begot Kenan, and he had other sons and daughters. 11 The whole lifetime of Enosh was nine hundred and five years; then he died.

12 When Kenan was seventy years old, he begot Mahalalel. 13 Kenan lived eight hundred and forty years after he begot Mahalalel, and he had other sons and daughters. 14 The whole lifetime of Kenan was nine hundred and ten years; then he died.

15 When Mahalalel was sixty-five years old, he begot Jared. 16 Mahalalel lived eight hundred and thirty years after he begot Jared, and he had other sons and daughters. 17 The whole lifetime of Mahalalel was eight hundred and ninety-five years; then he died.

18 When Jared was one hundred and sixty-two years old, he begot Enoch. 19 Jared lived eight hundred years after he begot Enoch, and he had other sons and daughters. 20 The whole lifetime of Jared was nine hundred and sixty-two years; then he died.

21 When Enoch was sixty-five years old, he begot Methuselah. 22 Enoch walked with God after he begot Methuselah for three hundred years, and he had other sons and daughters. 23 The whole lifetime of Enoch was three hundred and sixty-five years. 24 Enoch walked with God,[ag] and he was no longer here, for God took him.(AC)

25 When Methuselah was one hundred and eighty-seven years old, he begot Lamech. 26 Methuselah lived seven hundred and eighty-two years after he begot Lamech, and he had other sons and daughters. 27 The whole lifetime of Methuselah was nine hundred and sixty-nine years; then he died.

28 When Lamech was one hundred and eighty-two years old, he begot a son 29 (AD)and named him Noah, saying, “This one shall bring us relief from our work and the toil of our hands, out of the very ground that the Lord has put under a curse.”[ah] 30 Lamech lived five hundred and ninety-five years after he begot Noah, and he had other sons and daughters. 31 The whole lifetime of Lamech was seven hundred and seventy-seven years; then he died.

32 When Noah was five hundred years old, he begot Shem, Ham, and Japheth.[ai](AE)

Chapter 6

Origin of the Nephilim.[aj] When human beings began to grow numerous on the earth and daughters were born to them, the sons of God[ak] saw how beautiful the daughters of human beings were, and so they took for their wives whomever they pleased.(AF) Then the Lord said: My spirit shall not remain in human beings forever, because they are only flesh. Their days shall comprise one hundred and twenty years.

The Nephilim appeared on earth in those days, as well as later,[al] after the sons of God had intercourse with the daughters of human beings, who bore them sons. They were the heroes of old, the men of renown.(AG)

Warning of the Flood. [am]When the Lord saw how great the wickedness of human beings was on earth, and how every desire that their heart conceived was always nothing but evil,(AH) the Lord regretted making human beings on the earth, and his heart was grieved.[an]

So the Lord said: I will wipe out from the earth the human beings I have created, and not only the human beings, but also the animals and the crawling things and the birds of the air, for I regret that I made them.[ao] But Noah found favor with the Lord.

These are the descendants of Noah. Noah was a righteous man and blameless in his generation;(AI) Noah walked with God. 10 Noah begot three sons: Shem, Ham, and Japheth.

11 But the earth was corrupt[ap] in the view of God and full of lawlessness.(AJ) 12 When God saw how corrupt the earth had become, since all mortals had corrupted their ways on earth,(AK) 13 God said to Noah: I see that the end of all mortals has come, for the earth is full of lawlessness because of them. So I am going to destroy them with the earth.(AL)

Preparation for the Flood. 14 Make yourself an ark of gopherwood,[aq] equip the ark with various compartments, and cover it inside and out with pitch. 15 This is how you shall build it: the length of the ark will be three hundred cubits, its width fifty cubits, and its height thirty cubits.[ar] 16 Make an opening for daylight[as] and finish the ark a cubit above it. Put the ark’s entrance on its side; you will make it with bottom, second and third decks. 17 I, on my part, am about to bring the flood waters on the earth, to destroy all creatures under the sky in which there is the breath of life; everything on earth shall perish.(AM) 18 I will establish my covenant with you. You shall go into the ark, you and your sons, your wife and your sons’ wives with you.(AN) 19 Of all living creatures you shall bring two of every kind into the ark, one male and one female,[at] to keep them alive along with you. 20 Of every kind of bird, of every kind of animal, and of every kind of thing that crawls on the ground, two of each will come to you, that you may keep them alive. 21 Moreover, you are to provide yourself with all the food that is to be eaten, and store it away, that it may serve as provisions for you and for them. 22 Noah complied; he did just as God had commanded him.[au]

Chapter 7

Then the Lord said to Noah: Go into the ark, you and all your household, for you alone in this generation have I found to be righteous before me.(AO) Of every clean animal, take with you seven pairs, a male and its mate; and of the unclean animals, one pair, a male and its mate; likewise, of every bird of the air, seven pairs, a male and a female, to keep their progeny alive over all the earth. For seven days from now I will bring rain down on the earth for forty days and forty nights, and so I will wipe out from the face of the earth every being that I have made.(AP) Noah complied, just as the Lord had commanded.

The Great Flood. Noah was six hundred years old when the flood came upon the earth. Together with his sons, his wife, and his sons’ wives, Noah went into the ark because of the waters of the flood.(AQ) Of the clean animals and the unclean, of the birds, and of everything that crawls on the ground, two by two, male and female came to Noah into the ark, just as God had commanded him.(AR) 10 When the seven days were over, the waters of the flood came upon the earth.

11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month: on that day

All the fountains of the great abyss[av] burst forth,
    and the floodgates of the sky were opened.

12 For forty days and forty nights heavy rain poured down on the earth.

13 On the very same day, Noah and his sons Shem, Ham, and Japheth, and Noah’s wife, and the three wives of Noah’s sons had entered the ark, 14 together with every kind of wild animal, every kind of tame animal, every kind of crawling thing that crawls on the earth, and every kind of bird. 15 Pairs of all creatures in which there was the breath of life came to Noah into the ark. 16 Those that entered were male and female; of all creatures they came, as God had commanded Noah. Then the Lord shut him in.

17 The flood continued upon the earth for forty days. As the waters increased, they lifted the ark, so that it rose above the earth. 18 The waters swelled and increased greatly on the earth, but the ark floated on the surface of the waters. 19 Higher and higher on the earth the waters swelled, until all the highest mountains under the heavens were submerged. 20 The waters swelled fifteen cubits higher than the submerged mountains. 21 All creatures that moved on earth perished: birds, tame animals, wild animals, and all that teemed on the earth, as well as all humankind.(AS) 22 Everything on dry land with the breath of life in its nostrils died. 23 The Lord wiped out every being on earth: human beings and animals, the crawling things and the birds of the air; all were wiped out from the earth. Only Noah and those with him in the ark were left.

24 And when the waters had swelled on the earth for one hundred and fifty days,

Chapter 8

God remembered Noah and all the animals, wild and tame, that were with him in the ark. So God made a wind sweep over the earth, and the waters began to subside. The fountains of the abyss and the floodgates of the sky were closed, and the downpour from the sky was held back. Gradually the waters receded from the earth. At the end of one hundred and fifty days, the waters had so diminished that, in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat.[aw] The waters continued to diminish until the tenth month, and on the first day of the tenth month the tops of the mountains appeared.

At the end of forty days Noah opened the hatch of the ark that he had made, [ax]and he released a raven. It flew back and forth until the waters dried off from the earth. Then he released a dove, to see if the waters had lessened on the earth. But the dove could find no place to perch, and it returned to him in the ark, for there was water over all the earth. Putting out his hand, he caught the dove and drew it back to him inside the ark. 10 He waited yet seven days more and again released the dove from the ark. 11 In the evening the dove came back to him, and there in its bill was a plucked-off olive leaf! So Noah knew that the waters had diminished on the earth. 12 He waited yet another seven days and then released the dove; but this time it did not come back.

13 [ay]In the six hundred and first year, in the first month, on the first day of the month, the water began to dry up on the earth. Noah then removed the covering of the ark and saw that the surface of the ground had dried. 14 In the second month, on the twenty-seventh day of the month, the earth was dry.

15 Then God said to Noah: 16 Go out of the ark, together with your wife and your sons and your sons’ wives. 17 Bring out with you every living thing that is with you—all creatures, be they birds or animals or crawling things that crawl on the earth—and let them abound on the earth, and be fertile and multiply on it.(AT) 18 So Noah came out, together with his sons and his wife and his sons’ wives; 19 and all the animals, all the birds, and all the crawling creatures that crawl on the earth went out of the ark by families.

20 Then Noah built an altar to the Lord, and choosing from every clean animal and every clean bird, he offered burnt offerings on the altar. 21 When the Lord smelled the sweet odor, the Lord said to himself: Never again will I curse the ground because of human beings, since the desires of the human heart are evil from youth; nor will I ever again strike down every living being, as I have done.(AU)

22 All the days of the earth,
    seedtime and harvest,
    cold and heat,
Summer and winter,
    and day and night
    shall not cease.(AV)

Chapter 9

Covenant with Noah. [az]God blessed Noah and his sons and said to them: Be fertile and multiply and fill the earth.(AW) [ba]Fear and dread of you shall come upon all the animals of the earth and all the birds of the air, upon all the creatures that move about on the ground and all the fishes of the sea; into your power they are delivered. (AX)Any living creature that moves about shall be yours to eat; I give them all to you as I did the green plants. (AY)Only meat with its lifeblood still in it you shall not eat.[bb] Indeed for your own lifeblood I will demand an accounting: from every animal I will demand it, and from a human being, each one for the blood of another, I will demand an accounting for human life.(AZ)

[bc]Anyone who sheds the blood of a human being,
    by a human being shall that one’s blood be shed;
For in the image of God
    have human beings been made.(BA)

Be fertile, then, and multiply; abound on earth and subdue it.(BB)

[bd]God said to Noah and to his sons with him: See, I am now establishing my covenant with you and your descendants after you(BC) 10 and with every living creature that was with you: the birds, the tame animals, and all the wild animals that were with you—all that came out of the ark. 11 I will establish my covenant with you, that never again shall all creatures be destroyed by the waters of a flood; there shall not be another flood to devastate the earth.(BD) 12 God said: This is the sign of the covenant that I am making between me and you and every living creature with you for all ages to come: 13 (BE)I set my bow in the clouds to serve as a sign of the covenant between me and the earth. 14 When I bring clouds over the earth, and the bow appears in the clouds, 15 I will remember my covenant between me and you and every living creature—every mortal being—so that the waters will never again become a flood to destroy every mortal being.(BF) 16 When the bow appears in the clouds, I will see it and remember the everlasting covenant between God and every living creature—every mortal being that is on earth. 17 God told Noah: This is the sign of the covenant I have established between me and every mortal being that is on earth.

Noah and His Sons. 18 [be]The sons of Noah who came out of the ark were Shem, Ham and Japheth. Ham was the father of Canaan.(BG) 19 These three were the sons of Noah, and from them the whole earth was populated.

20 Noah, a man of the soil, was the first to plant a vineyard. 21 He drank some of the wine, became drunk, and lay naked inside his tent.(BH) 22 Ham, the father of Canaan, saw his father’s nakedness, and he told his two brothers outside. 23 Shem and Japheth, however, took a robe, and holding it on their shoulders, they walked backward and covered their father’s nakedness; since their faces were turned the other way, they did not see their father’s nakedness. 24 When Noah woke up from his wine and learned what his youngest son had done to him, 25 he said:

“Cursed be Caanan!
    The lowest of slaves
    shall he be to his brothers.”(BI)

26 He also said:

“Blessed be the Lord, the God of Shem!
    Let Canaan be his slave.
27 May God expand Japheth,[bf]
    and may he dwell among the tents of Shem;
    and let Canaan be his slave.”

28 Noah lived three hundred and fifty years after the flood. 29 The whole lifetime of Noah was nine hundred and fifty years; then he died.

Chapter 10

Table of the Nations.[bg] These are the descendants of Noah’s sons, Shem, Ham and Japheth, to whom children were born after the flood.

(BJ)The descendants of Japheth: Gomer,[bh] Magog, Madai, Javan, Tubal, Meshech and Tiras.(BK) The descendants of Gomer: Ashkenaz,[bi] Diphath and Togarmah. The descendants of Javan: Elishah,[bj] Tarshish, the Kittim and the Rodanim. From these branched out the maritime nations.

These are the descendants of Japheth by their lands, each with its own language, according to their clans, by their nations.

The descendants of Ham: Cush,[bk] Mizraim, Put and Canaan. The descendants of Cush: Seba, Havilah, Sabtah, Raamah and Sabteca. The descendants of Raamah: Sheba and Dedan.

Cush[bl] became the father of Nimrod, who was the first to become a mighty warrior on earth. He was a mighty hunter in the eyes of the Lord; hence the saying, “Like Nimrod, a mighty hunter in the eyes of the Lord.” 10 His kingdom originated in Babylon, Erech and Accad, all of them in the land of Shinar.[bm] 11 From that land he went forth to Assyria, where he built Nineveh, Rehoboth-Ir[bn] and Calah, 12 as well as Resen, between Nineveh and Calah,[bo] the latter being the principal city.

13 (BL)Mizraim became the father of the Ludim, the Anamim, the Lehabim, the Naphtuhim, 14 the Pathrusim,[bp] the Casluhim, and the Caphtorim from whom the Philistines came.

15 Canaan became the father of Sidon, his firstborn, and of Heth;[bq] 16 also of 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 out, 19 so that the Canaanite borders extended from Sidon all the way to Gerar, near Gaza, and all the way to Sodom, Gomorrah, Admah and Zeboiim, near Lasha.

20 These are the descendants of Ham, according to their clans, according to their languages, by their lands, by their nations.

21 To Shem also, Japheth’s oldest brother and the ancestor of all the children of Eber,[br] children were born. 22 (BM)The descendants of Shem: Elam, Asshur, Arpachshad, Lud and Aram. 23 The descendants of Aram: Uz, Hul, Gether and Mash.

24 Arpachshad became the father of Shelah, and Shelah became the father of Eber. 25 To Eber two sons were born: the name of the first was Peleg, for in his time the world was divided;[bs] and the name of his brother was Joktan.

26 Joktan became the father of Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Havilah and Jobab. All these were descendants of Joktan. 30 Their settlements extended all the way from Mesha to Sephar, the eastern hill country.

31 These are the descendants of Shem, according to their clans, according to their languages, by their lands, by their nations.

32 These are the clans of Noah’s sons, according to their origins and by their nations. From these the nations of the earth branched out after the flood.

Chapter 11

Tower of Babel.[bt] The whole world had the same language and the same words. When they were migrating from the east, they came to a valley in the land of Shinar[bu] and settled there. They said to one another, “Come, let us mold bricks and harden them with fire.” They used bricks for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city and a tower with its top in the sky,[bv] and so make a name for ourselves; otherwise we shall be scattered all over the earth.”

The Lord came down to see the city and the tower that the people had built. Then the Lord said: If now, while they are one people and all have the same language, they have started to do this, nothing they presume to do will be out of their reach. Come, let us go down and there confuse their language, so that no one will understand the speech of another. So the Lord scattered them from there over all the earth, and they stopped building the city. That is why it was called Babel,[bw] because there the Lord confused the speech of all the world. From there the Lord scattered them over all the earth.

Descendants from Shem to Abraham.[bx] 10 (BN)These are the descendants of Shem. When Shem was one hundred years old, he begot Arpachshad, two years after the flood. 11 Shem lived five hundred years after he begot Arpachshad, and he had other sons and daughters. 12 When Arpachshad was thirty-five years old, he begot Shelah.[by] 13 Arpachshad lived four hundred and three years after he begot Shelah, and he had other sons and daughters.

14 When Shelah was thirty years old, he begot Eber. 15 Shelah lived four hundred and three years after he begot Eber, and he had other sons and daughters.

16 When Eber[bz] was thirty-four years old, he begot Peleg. 17 Eber lived four hundred and thirty years after he begot Peleg, and he had other sons and daughters.

18 When Peleg was thirty years old, he begot Reu. 19 Peleg lived two hundred and nine years after he begot Reu, and he had other sons and daughters.

20 When Reu was thirty-two years old, he begot Serug. 21 Reu lived two hundred and seven years after he begot Serug, and he had other sons and daughters.

22 When Serug was thirty years old, he begot Nahor. 23 Serug lived two hundred years after he begot Nahor, and he had other sons and daughters.

24 When Nahor was twenty-nine years old, he begot Terah. 25 Nahor lived one hundred and nineteen years after he begot Terah, and he had other sons and daughters.

26 When Terah was seventy years old, he begot Abram,[ca] Nahor and Haran.(BO)

Footnotes

  1. 2:4

    This is the story: the distinctive Priestly formula introduces older traditions, belonging to the tradition called Yahwist, and gives them a new setting. In the first part of Genesis, the formula “this is the story” (or a similar phrase) occurs five times (2:4; 5:1; 6:9; 10:1; 11:10), which corresponds to the five occurrences of the formula in the second part of the book (11:27; 25:12, 19; 36:1[9]; 37:2). Some interpret the formula here as retrospective (“Such is the story”), referring back to chap. 1, but all its other occurrences introduce rather than summarize. It is introductory here; the Priestly source would hardly use the formula to introduce its own material in chap. 1.

    The cosmogony that begins in v. 4 is concerned with the nature of human beings, narrating the story of the essential institutions and limits of the human race through their first ancestors. This cosmogony, like 1:1–3 (see note there), uses the “when…then” construction common in ancient cosmogonies. The account is generally attributed to the Yahwist, who prefers the divine name “Yhwh” (here rendered Lord) for God. God in this story is called “the Lord God” (except in 3:1–5); “Lord” is to be expected in a Yahwist account but the additional word “God” is puzzling.

  2. 2:5 Man: the Hebrew word ’adam is a generic term meaning “human being.” In chaps. 2–3, however, the archetypal human being is understood to be male (Adam), so the word ’adam is translated “man” here.
  3. 2:6 Stream: the water wells up from the vast flood below the earth. The account seems to presuppose that only the garden of God was irrigated at this point. From this one source of all the fertilizing water on the earth, water will be channeled through the garden of God over the entire earth. It is the source of the four rivers mentioned in vv. 10–14. Later, with rain and cultivation, the fertility of the garden of God will appear in all parts of the world.
  4. 2:7 God is portrayed as a potter molding the human body out of earth. There is a play on words in Hebrew between ’adam (“human being,” “man”) and ’adama (“ground”). It is not enough to make the body from earth; God must also breathe into the man’s nostrils. A similar picture of divine breath imparted to human beings in order for them to live is found in Ez 37:5, 9–10; Jn 20:22. The Israelites did not think in the (Greek) categories of body and soul.
  5. 2:8

    Eden, in the east: the place names in vv. 8–14 are mostly derived from Mesopotamian geography (see note on vv. 10–14). Eden may be the name of a region in southern Mesopotamia (modern Iraq), the term derived from the Sumerian word eden, “fertile plain.” A similar-sounding Hebrew word means “delight,” which may lie behind the Greek translation, “The Lord God planted a paradise [= pleasure park] in Eden.” It should be noted, however, that the garden was not intended as a paradise for the human race, but as a pleasure park for God; the man tended it for God. The story is not about “paradise lost.”

    The garden in the precincts of Solomon’s Temple in Jerusalem seems to symbolize the garden of God (like gardens in other temples); it is apparently alluded to in Ps 1:3; 80:10; 92:14; Ez 47:7–12; Rev 22:1–2.

  6. 2:9 The second tree, the tree of life, is mentioned here and at the end of the story (3:22, 24). It is identified with Wisdom in Prv 3:18; 11:30; 13:12; 15:4, where the pursuit of wisdom gives back to human beings the life that is made inaccessible to them in Gn 3:24. In the new creation described in the Book of Revelation, the tree of life is once again made available to human beings (Rev 2:7; 22:2, 14, 19). Knowledge of good and evil: the meaning is disputed. According to some, it signifies moral autonomy, control over morality (symbolized by “good and evil”), which would be inappropriate for mere human beings; the phrase would thus mean refusal to accept the human condition and finite freedom that God gives them. According to others, it is more broadly the knowledge of what is helpful and harmful to humankind, suggesting that the attainment of adult experience and responsibility inevitably means the loss of a life of simple subordination to God.
  7. 2:10–14 A river rises in Eden: the stream of water mentioned in v. 6, the source of all water upon earth, comes to the surface in the garden of God and from there flows out over the entire earth. In comparable religious literature, the dwelling of god is the source of fertilizing waters. The four rivers represent universality, as in the phrase “the four quarters of the earth.” In Ez 47:1–12; Zec 14:8; Rev 22:1–2, the waters that irrigate the earth arise in the temple or city of God. The place names in vv. 11–14 are mainly from southern Mesopotamia (modern Iraq), where Mesopotamian literature placed the original garden of God. The Tigris and the Euphrates, the two great rivers in that part of the world, both emptied into the Persian Gulf. Gihon is the modest stream issuing from Jerusalem (2 Sm 5:8; 1 Kgs 1:9–10; 2 Chr 32:4), but is here regarded as one of the four great world rivers and linked to Mesopotamia, for Cush here seems to be the territory of the Kassites (a people of Mesopotamia) as in Gn 10:8. The word Pishon is otherwise unknown but is probably formed in imitation of Gihon. Havilah seems, according to Gn 10:7 and 1 Chr 1:9, to be in Cush in southern Mesopotamia though other locations have been suggested.
  8. 2:17 You shall die: since they do not die as soon as they eat from the forbidden tree, the meaning seems to be that human beings have become mortal, destined to die by virtue of being human.
  9. 2:18 Helper suited to him: lit., “a helper in accord with him.” “Helper” need not imply subordination, for God is called a helper (Dt 33:7; Ps 46:2). The language suggests a profound affinity between the man and the woman and a relationship that is supportive and nurturing.
  10. 2:23 The man recognizes an affinity with the woman God has brought him. Unlike the animals who were made from the ground, she is made from his very self. There is a play on the similar-sounding Hebrew words ’ishsha (“woman,” “wife”) and ’ish (“man,” “husband”).
  11. 2:24 One body: lit., “one flesh.” The covenant of marriage establishes kinship bonds of the first rank between the partners.
  12. 2:25 They felt no shame: marks a new stage in the drama, for the reader knows that only young children know no shame. This draws the reader into the next episode, where the couple’s disobedience results in their loss of innocence.
  13. 3:1 Cunning: there is a play on the words for “naked” (2:25) and “cunning/wise” (Heb. ‘arum). The couple seek to be “wise” but end up knowing that they are “naked.”
  14. 3:5 Like gods, who know: or “like God who knows.”
  15. 3:8 The breezy time of the day: lit., “the wind of the day.” Probably shortly before sunset.
  16. 3:14 Each of the three punishments (the snake, the woman, the man) has a double aspect, one affecting the individual and the other affecting a basic relationship. The snake previously stood upright, enjoyed a reputation for being shrewder than other creatures, and could converse with human beings as in vv. 1–5. It must now move on its belly, is more cursed than any creature, and inspires revulsion in human beings (v. 15).
  17. 3:15 They will strike…at their heel: the antecedent for “they” and “their” is the collective noun “offspring,” i.e., all the descendants of the woman. Christian tradition has seen in this passage, however, more than unending hostility between snakes and human beings. The snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), whose eventual defeat seemed implied in the verse. Because “the Son of God was revealed to destroy the works of the devil” (1 Jn 3:8), the passage was understood as the first promise of a redeemer for fallen humankind, the protoevangelium. Irenaeus of Lyons (ca. A.D. 130–200), in his Against Heresies 5.21.1, followed by several other Fathers of the Church, interpreted the verse as referring to Christ, and cited Gal 3:19 and 4:4 to support the reference. Another interpretive translation is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought to refer to Mary, the mother of the messiah. In Christian art Mary is sometimes depicted with her foot on the head of the serpent.
  18. 3:16 Toil…pain: the punishment affects the woman directly by increasing the toil and pain of having children. He shall rule over you: the punishment also affects the woman’s relationship with her husband. A tension is set up in which her urge (either sexual urge or, more generally, dependence for sustenance) is for her husband but he rules over her. But see Sg 7:11.
  19. 3:17–19 Cursed is the ground: the punishment affects the man’s relationship to the ground (’adam and ’adamah). You are dust: the punishment also affects the man directly insofar as he is now mortal.
  20. 3:20 The man gives his wife a more specific name than “woman” (2:23). The Hebrew name hawwa (“Eve”) is related to the Hebrew word hay (“living”); “mother of all the living” points forward to the next episode involving her sons Cain and Abel.
  21. 4:1 The Hebrew name qayin (“Cain”) and the term qaniti (“I have produced”) present a wordplay that refers to metalworking; such wordplays are frequent in Genesis.
  22. 4:2 Some suggest the story reflects traditional strife between the farmer (Cain) and the nomad (Abel), with preference for the latter reflecting the alleged nomadic ideal of the Bible. But there is no disparagement of farming here, for Adam was created to till the soil. The story is about two brothers (the word “brother” occurs seven times) and God’s unexplained preference for one, which provokes the first murder. The motif of the preferred younger brother will occur time and again in the Bible, e.g., Isaac, Jacob, Joseph, and David (1 Sm 16:1–13).
  23. 4:4 Fatty portion: it was standard practice to offer the fat portions of animals. Others render, less satisfactorily, “the choicest of the firstlings.” The point is not that Abel gave a more valuable gift than Cain, but that God, for reasons not given in the text, accepts the offering of Abel and rejects that of Cain.
  24. 4:7 You will be accepted: the text is extraordinarily condensed and unclear. “You will be accepted” is a paraphrase of one Hebrew word, “lifting.” God gives a friendly warning to Cain that his right conduct will bring “lifting,” which could refer to acceptance (lifting) of his future offerings or of himself (as in the Hebrew idiom “lifting of the face”) or lifting up of his head in honor (cf. note on 40:13), whereas wicked conduct will make him vulnerable to sin, which is personified as a force ready to attack. In any case, Cain has the ability to do the right thing. Lies in wait: sin is personified as a power that “lies in wait” (Heb. robes) at a place. In Mesopotamian religion, a related word (rabisu) refers to a malevolent god who attacks human beings in particular places like roofs or canals.
  25. 4:8 Let us go out in the field: to avoid detection. The verse presumes a sizeable population which Genesis does not otherwise explain.
  26. 4:11 Banned from the ground: lit., “cursed.” The verse refers back to 3:17 where the ground was cursed so that it yields its produce only with great effort. Cain has polluted the soil with his brother’s blood and it will no longer yield any of its produce to him.
  27. 4:15 A mark: probably a tattoo to mark Cain as protected by God. The use of tattooing for tribal marks has always been common among the Bedouin of the Near Eastern deserts.
  28. 4:16 The land of Nod: a symbolic name (derived from the verb nûd, to wander) rather than a definite geographic region.
  29. 4:17–24 Cain is the first in a seven-member linear genealogy ending in three individuals who initiate action (Jabal, Jubal, and Tubalcain). Other Genesis genealogies also end in three individuals initiating action (5:32 and 11:26). The purpose of this genealogy is to explain the origin of culture and crafts among human beings. The names in this genealogy are the same (some with different spellings) as those in the ten-member genealogy (ending with Noah), which has a slightly different function. See note on 5:1–32.
  30. 4:23–24 Lamech’s boast shows that the violence of Cain continues with his son and has actually increased. The question is posed to the reader: how will God’s creation be renewed?
  31. 4:25–26 The third and climactic birth story in the chapter, showing that this birth, unlike the other two, will have good results. The name Seth (from the Hebrew verb shat, “to place, replace”) shows that God has replaced Abel with a worthy successor. From this favored line Enosh (“human being/humankind”), a synonym of Adam, authentic religion began with the worship of Yhwh; this divine name is rendered as “the Lord” in this translation. The Yahwist source employs the name Yhwh long before the time of Moses. Another ancient source, the Elohist (from its use of the term Elohim, “God,” instead of Yhwh, “Lord,” for the pre-Mosaic period), makes Moses the first to use Yhwh as the proper name of Israel’s God, previously known by other names as well; cf. Ex 3:13–15.
  32. 5:1–32 The second of the five Priestly formulas in Part I (“This is the record of the descendants…”; see 2:4a; 6:9; 10:1; 11:10) introduces the second of the three linear genealogies in Gn 1–11 (4:17–24 and 11:10–26). In each, a list of individuals (six in 4:17–24, ten in 5:1–32, or nine in 11:10–26) ends in three people who initiate action. Linear genealogies (father to son) in ancient societies had a communicative function, grounding the authority or claim of the last-named individual in the first-named. Here, the genealogy has a literary function as well, advancing the story by showing the expansion of the human race after Adam, as well as the transmission to his descendant Noah of the divine image given to Adam. Correcting the impression one might get from the genealogy in 4:17–24, this genealogy traces the line through Seth rather than through Cain. Most of the names in the series are the same as the names in Cain’s line in 4:17–19 (Enosh, Enoch, Lamech) or spelled with variant spellings (Mahalalel, Jared, Methuselah). The genealogy itself and its placement before the flood shows the influence of ancient Mesopotamian literature, which contains lists of cities and kings before and after the flood. Before the flood, the ages of the kings ranged from 18,600 to 36,000 years, but after it were reduced to between 140 and 1,200 years. The biblical numbers are much smaller. There are some differences in the numbers in the Hebrew and Greek manuscripts.
  33. 5:24 Enoch is in the important seventh position in the ten-member genealogy. In place of the usual formula “then he died,” the change to “Enoch walked with God” implies that he did not die, but like Elijah (2 Kgs 2:11–12) was taken alive to God’s abode. This mysterious narrative spurred much speculation and writing (beginning as early as the third century B.C.) about Enoch the sage who knew the secrets of heaven and who could communicate them to human beings (see Sir 44:16; 49:14; Hb 11:5; Jude 14–15 and the apocryphal work 1 Enoch).
  34. 5:29 The sound of the Hebrew word noah, “Noah,” is echoed in the word yenahamenu, “he will bring us relief”; the latter refers both to the curse put on the soil because of human disobedience (3:17–19) and to Noah’s success in agriculture, especially in raising grapes for wine (9:20–21).
  35. 5:32 Shem, Ham, and Japheth: like the genealogies in 4:17–24 and 11:10–26, the genealogy ends in three individuals who engage in important activity. Their descendants will be detailed in chap. 10, where it will be seen that the lineage is political-geographical as well as “ethnic.”
  36. 6:1–4 These enigmatic verses are a transition between the expansion of the human race illustrated in the genealogy of chap. 5 and the flood depicted in chaps. 6–9. The text, apparently alluding to an old legend, shares a common ancient view that the heavenly world was populated by a multitude of beings, some of whom were wicked and rebellious. It is incorporated here, not only in order to account for the prehistoric giants, whom the Israelites called the Nephilim, but also to introduce the story of the flood with a moral orientation—the constantly increasing wickedness of humanity. This increasing wickedness leads God to reduce the human life span imposed on the first couple. As the ages in the preceding genealogy show, life spans had been exceptionally long in the early period, but God further reduces them to something near the ordinary life span.
  37. 6:2 The sons of God: other heavenly beings. See note on 1:26.
  38. 6:4 As well as later: the belief was common that human beings of gigantic stature once lived on earth. In some cultures, such heroes could make positive contributions, but the Bible generally regards them in a negative light (cf. Nm 13:33; Ez 32:27). The point here is that even these heroes, filled with vitality from their semi-divine origin, come under God’s decree in v. 3.
  39. 6:5–8:22 The story of the great flood is commonly regarded as a composite narrative based on separate sources woven together. To the Yahwist source, with some later editorial additions, are usually assigned 6:5–8; 7:1–5, 7–10, 12, 16b, 17b, 22–23; 8:2b–3a, 6–12, 13b, 20–22. The other sections are usually attributed to the Priestly writer. There are differences between the two sources: the Priestly source has two pairs of every animal, whereas the Yahwist source has seven pairs of clean animals and two pairs of unclean; the floodwater in the Priestly source is the waters under and over the earth that burst forth, whereas in the Yahwist source the floodwater is the rain lasting forty days and nights. In spite of many obvious discrepancies in these two sources, one should read the story as a coherent narrative. The biblical story ultimately draws upon an ancient Mesopotamian tradition of a great flood, preserved in the Sumerian flood story, the eleventh tablet of the Gilgamesh Epic, and (embedded in a longer creation story) the Atrahasis Epic.
  40. 6:6 His heart was grieved: the expression can be misleading in English, for “heart” in Hebrew is the seat of memory and judgment rather than emotion. The phrase is actually parallel to the first half of the sentence (“the Lord regretted…”).
  41. 6:7 Human beings are an essential part of their environment, which includes all living things. In the new beginning after the flood, God makes a covenant with human beings and every living creature (9:9–10). The same close link between human beings and nature is found elsewhere in the Bible; e.g., in Is 35, God’s healing transforms human beings along with their physical environment, and in Rom 8:19–23, all creation, not merely human beings, groans in labor pains awaiting the salvation of God.
  42. 6:11 Corrupt: God does not punish arbitrarily but simply brings to its completion the corruption initiated by human beings.
  43. 6:14 Gopherwood: an unidentified wood mentioned only in connection with the ark. It may be the wood of the cypress, which in Hebrew sounds like “gopher” and was widely used in antiquity for shipbuilding.
  44. 6:15 Hebrew “cubit,” lit., “forearm,” is the distance from the elbow to the tip of the middle finger, about eighteen inches (a foot and a half). The dimensions of Noah’s ark were approximately 440 × 73 × 44 feet. The ark of the Babylonian flood story was an exact cube, 120 cubits (180 feet) in length, width, and height.
  45. 6:16 Opening for daylight: a conjectural rendering of the Hebrew word sohar, occurring only here. The reference is probably to an open space on all sides near the top of the ark to admit light and air. The ark also had a window or hatch, which could be opened and closed (8:6).
  46. 6:19–21 You shall bring two of every kind…, one male and one female: For the Priestly source (P), there is no distinction between clean and unclean animals until Sinai (Lv 11), no altars or sacrifice until Sinai, and all diet is vegetarian (Gn 1:29–30); even after the flood P has no distinction between clean and unclean, since “any living creature that moves about” may be eaten (9:3). Thus P has Noah take the minimum to preserve all species, one pair of each, without distinction between clean and unclean, but he must also take on provisions for food (6:21). The Yahwist source (J), which assumes the clean-unclean distinction always existed but knows no other restriction on eating meat (Abel was a shepherd and offered meat as a sacrifice), requires additional clean animals (“seven pairs”) for food and sacrifice (7:2–3; 8:20).
  47. 6:22 Just as God had commanded him: as in the creation of the world in chap. 1 and in the building of the tabernacle in Ex 25–31, 35–40 (all from the Priestly source), everything takes place by the command of God. In this passage and in Exodus, the commands of God are carried out to the letter by human agents, Noah and Moses. Divine speech is important. God speaks to Noah seven times in the flood story.
  48. 7:11 Abyss: the subterranean ocean; see note on 1:2.
  49. 8:4 The mountains of Ararat: the mountain country of ancient Arartu in northwest Iraq, which was the highest part of the world to the biblical writer. There is no Mount Ararat in the Bible.
  50. 8:7–12 In the eleventh tablet of the Gilgamesh Epic, Utnapishtim (the equivalent of Noah) released in succession a dove, a swallow, and a raven. When the raven did not return, Utnapishtim knew it was safe to leave the ark. The first century A.D. Roman author Pliny tells of Indian sailors who release birds in order to follow them toward land.
  51. 8:13–14 On the first day of the first month, the world was in the state it had been on the day of creation in chap. 1. Noah had to wait another month until the earth was properly dry as in 1:9.
  52. 9:1 God reaffirms without change the original blessing and mandate of 1:28. In the Mesopotamian epic Atrahasis, on which the Genesis story is partly modeled, the gods changed their original plan by restricting human population through such means as childhood diseases, birth demons, and mandating celibacy among certain groups of women.
  53. 9:2–3 Pre-flood creatures, including human beings, are depicted as vegetarians (1:29–30). In view of the human propensity to violence, God changes the original prohibition against eating meat.
  54. 9:4 Because a living being dies when it loses most of its blood, the ancients regarded blood as the seat of life, and therefore as sacred. Jewish tradition considered the prohibition against eating meat with blood to be binding on all, because it was given by God to Noah, the new ancestor of all humankind; therefore the early Christian Church retained it for a time (Acts 15:20, 29).
  55. 9:6 The image of God, given to the first man and woman and transmitted to every human being, is the reason that no violent attacks can be made upon human beings. That image is the basis of the dignity of every individual who, in some sense, “represents” God in the world.
  56. 9:8–17 God makes a covenant with Noah and his descendants and, remarkably, with all the animals who come out of the ark: never again shall the world be destroyed by flood. The sign of this solemn promise is the appearance of a rainbow.
  57. 9:18–27 The character of the three sons is sketched here. The fault is not Noah’s (for he could not be expected to know about the intoxicating effect of wine) but Ham’s, who shames his father by looking on his nakedness, and then tells the other sons. Ham’s conduct is meant to prefigure the later shameful sexual practices of the Canaanites, which are alleged in numerous biblical passages. The point of the story is revealed in Noah’s curse of Ham’s son Canaan and his blessing of Shem and Japheth.
  58. 9:27 In the Hebrew text there is a play on the words yapt (“expand”) and yepet (“Japheth”).
  59. 10:1–32

    Verse 1 is the fourth of the Priestly formulas (2:4; 5:1; 6:9; 11:10) that structure Part I of Genesis; it introduces 10:2–11:9, the populating of the world and the building of the city. In a sense, chaps. 4–9 are concerned with the first of the two great commands given to the human race in 1:28, “Be fertile and multiply!” whereas chaps. 10–11 are concerned with the second command, “Fill the earth and subdue it!” (“Subdue it” refers to each nation’s taking the land assigned to it by God.) Gn 9:19 already noted that all nations are descended from the three sons of Noah; the same sentiment is repeated in 10:5, 18, 25, 32; 11:8. The presupposition of the chapter is that every nation has a land assigned to it by God (cf. Dt 32:8–9). The number of the nations is seventy (if one does not count Noah and his sons, and counts Sidon [vv. 15, 19] only once), which is a traditional biblical number (Jgs 8:30; Lk 10:1, 17). According to Gn 46:27 and Ex 1:5, Israel also numbered seventy persons, which shows that it in some sense represents the nations of the earth.

    This chapter classifies the various peoples known to the ancient Israelites; it is theologically important as stressing the basic family unity of all peoples on earth. It is sometimes called the Table of the Nations. The relationship between the various peoples is based on linguistic, geographic, or political grounds (v. 31). In general, the descendants of Japheth (vv. 2–5) are the peoples of the Indo-European languages to the north and west of Mesopotamia and Syria; the descendants of Ham (vv. 6–20) are the Hamitic-speaking peoples of northern Africa; and the descendants of Shem (vv. 21–31) are the Semitic-speaking peoples of Mesopotamia, Syria and Arabia. But there are many exceptions to this rule; the Semitic-speaking peoples of Canaan are considered descendants of Ham, because at one time they were subject to Hamitic Egypt (vv. 6, 15–19). This chapter is generally considered to be a composite from the Yahwist source (vv. 8–19, 21, 24–30) and the Priestly source (vv. 1–7, 20, 22–23, 31–32). Presumably that is why certain tribes of Arabia are listed under both Ham (v. 7) and Shem (vv. 26–28).

  60. 10:2 Gomer: the Cimmerians; Madai: the Medes; Javan: the Greeks.
  61. 10:3 Ashkenaz: an Indo-European people, which later became the medieval rabbinic name for Germany. It now designates one of the great divisions of Judaism, Eastern European Yiddish-speaking Jews.
  62. 10:4 Elishah: Cyprus; the Kittim: certain inhabitants of Cyprus; the Rodanim: the inhabitants of Rhodes.
  63. 10:6 Cush: biblical Ethiopia, modern Nubia. Mizraim: Lower (i.e., northern) Egypt; Put: either Punt in East Africa or Libya.
  64. 10:8 Cush: here seems to be Cossea, the country of the Kassites; see note on 2:10–14. Nimrod: possibly Tukulti-Ninurta I (thirteenth century B.C.), the first Assyrian conqueror of Babylonia and a famous city-builder at home.
  65. 10:10 Shinar: the land of ancient Babylonia, embracing Sumer and Akkad, present-day southern Iraq, mentioned also in 11:2; 14:1.
  66. 10:11 Rehoboth-Ir: lit., “wide-streets city,” was probably not the name of another city, but an epithet of Nineveh; cf. Jon 3:3.
  67. 10:12 Calah: Assyrian Kalhu, the capital of Assyria in the ninth century B.C.
  68. 10:14 The Pathrusim: the people of Upper (southern) Egypt; cf. Is 11:11; Jer 44:1; Ez 29:14; 30:13. Caphtorim: Crete; for Caphtor as the place of origin of the Philistines, cf. Dt 2:23; Am 9:7; Jer 47:4.
  69. 10:15 Heth: the biblical Hittites; see note on 23:3.
  70. 10:21 Eber: the eponymous ancestor of the Hebrews, that is, the one to whom they traced their name.
  71. 10:25 In the Hebrew text there is a play on the name Peleg and the word niplega, “was divided.”
  72. 11:1–9 This story illustrates increasing human wickedness, shown here in the sinful pride that human beings take in their own achievements apart from God. Secondarily, the story explains the diversity of languages among the peoples of the earth.
  73. 11:2 Shinar: see note on 10:10.
  74. 11:4 Tower with its top in the sky: possibly a reference to the chief ziggurat of Babylon, E-sag-ila, lit., “the house that raises high its head.”
  75. 11:9 Babel: the Hebrew form of the name “Babylon”; the Babylonians interpreted their name for the city, Bab-ili, as “gate of god.” The Hebrew word balal, “he confused,” has a similar sound.
  76. 11:10–26 The second Priestly genealogy goes from Shem to Terah and his three sons Abram, Nahor, and Haran, just as the genealogy in 5:3–32 went from Adam to Noah and his three sons Shem, Ham, and Japheth. This genealogy marks the important transition in Genesis between the story of the nations in 1:1–11:26 and the story of Israel in the person of its ancestors (11:27–50:26). As chaps. 1–11 showed the increase and spread of the nations, so chaps. 12–50 will show the increase and spread of Israel. The contrast between Israel and the nations is a persistent biblical theme. The ages given here are from the Hebrew text; the Samaritan and Greek texts have divergent sets of numbers in most cases. In comparable accounts of the pre-flood period, enormous life spans are attributed to human beings. It may be an attempt to show that the pre-flood generations were extraordinary and more vital than post-flood human beings.
  77. 11:12 The Greek text adds Kenan (cf. 5:9–10) between Arpachshad and Shelah. The Greek listing is followed in Lk 3:36.
  78. 11:16 Eber: the eponymous ancestor of the Hebrews, “descendants of Eber” (10:21, 24–30); see note on 14:13.
  79. 11:26 Abram is a dialectal variant of Abraham. God will change his name in view of his new task in 17:4.

Adam and Eve

This is the account(A) of the heavens and the earth when they were created,(B) when the Lord God made the earth and the heavens.

Now no shrub had yet appeared on the earth[a] and no plant had yet sprung up,(C) for the Lord God had not sent rain on the earth(D) and there was no one to work the ground, but streams[b] came up from the earth and watered the whole surface of the ground. Then the Lord God formed(E) a man[c](F) from the dust(G) of the ground(H) and breathed into his nostrils the breath(I) of life,(J) and the man became a living being.(K)

Now the Lord God had planted a garden in the east, in Eden;(L) and there he put the man he had formed. The Lord God made all kinds of trees grow out of the ground—trees(M) that were pleasing to the eye and good for food. In the middle of the garden were the tree of life(N) and the tree of the knowledge of good and evil.(O)

10 A river(P) watering the garden flowed from Eden;(Q) from there it was separated into four headwaters. 11 The name of the first is the Pishon; it winds through the entire land of Havilah,(R) where there is gold. 12 (The gold of that land is good; aromatic resin[d](S) and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush.[e] 14 The name of the third river is the Tigris;(T) it runs along the east side of Ashur. And the fourth river is the Euphrates.(U)

15 The Lord God took the man and put him in the Garden of Eden(V) to work it and take care of it. 16 And the Lord God commanded the man, “You are free to eat from any tree in the garden;(W) 17 but you must not eat from the tree of the knowledge of good and evil,(X) for when you eat from it you will certainly die.”(Y)

18 The Lord God said, “It is not good for the man to be alone. I will make a helper suitable for him.”(Z)

19 Now the Lord God had formed out of the ground all the wild animals(AA) and all the birds in the sky.(AB) He brought them to the man to see what he would name them; and whatever the man called(AC) each living creature,(AD) that was its name. 20 So the man gave names to all the livestock, the birds in the sky and all the wild animals.

But for Adam[f] no suitable helper(AE) was found. 21 So the Lord God caused the man to fall into a deep sleep;(AF) and while he was sleeping, he took one of the man’s ribs[g] and then closed up the place with flesh. 22 Then the Lord God made a woman from the rib[h](AG) he had taken out of the man, and he brought her to the man.

23 The man said,

“This is now bone of my bones
    and flesh of my flesh;(AH)
she shall be called(AI) ‘woman,’
    for she was taken out of man.(AJ)

24 That is why a man leaves his father and mother and is united(AK) to his wife, and they become one flesh.(AL)

25 Adam and his wife were both naked,(AM) and they felt no shame.

The Fall

Now the serpent(AN) was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?(AO)

The woman said to the serpent, “We may eat fruit from the trees in the garden,(AP) but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’”(AQ)

“You will not certainly die,” the serpent said to the woman.(AR) “For God knows that when you eat from it your eyes will be opened, and you will be like God,(AS) knowing good and evil.”

When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable(AT) for gaining wisdom, she took some and ate it. She also gave some to her husband,(AU) who was with her, and he ate it.(AV) Then the eyes of both of them were opened, and they realized they were naked;(AW) so they sewed fig leaves together and made coverings for themselves.(AX)

Then the man and his wife heard the sound of the Lord God as he was walking(AY) in the garden in the cool of the day, and they hid(AZ) from the Lord God among the trees of the garden. But the Lord God called to the man, “Where are you?”(BA)

10 He answered, “I heard you in the garden, and I was afraid(BB) because I was naked;(BC) so I hid.”

11 And he said, “Who told you that you were naked?(BD) Have you eaten from the tree that I commanded you not to eat from?(BE)

12 The man said, “The woman you put here with me(BF)—she gave me some fruit from the tree, and I ate it.”

13 Then the Lord God said to the woman, “What is this you have done?”

The woman said, “The serpent deceived me,(BG) and I ate.”

14 So the Lord God said to the serpent, “Because you have done this,

“Cursed(BH) are you above all livestock
    and all wild animals!
You will crawl on your belly
    and you will eat dust(BI)
    all the days of your life.
15 And I will put enmity
    between you and the woman,
    and between your offspring[i](BJ) and hers;(BK)
he will crush[j] your head,(BL)
    and you will strike his heel.”

16 To the woman he said,

“I will make your pains in childbearing very severe;
    with painful labor you will give birth to children.(BM)
Your desire will be for your husband,
    and he will rule over you.(BN)

17 To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’(BO)

“Cursed(BP) is the ground(BQ) because of you;
    through painful toil(BR) you will eat food from it
    all the days of your life.(BS)
18 It will produce thorns and thistles(BT) for you,
    and you will eat the plants of the field.(BU)
19 By the sweat of your brow(BV)
    you will eat your food(BW)
until you return to the ground,
    since from it you were taken;
for dust you are
    and to dust you will return.”(BX)

20 Adam[k] named his wife Eve,[l](BY) because she would become the mother of all the living.

21 The Lord God made garments of skin for Adam and his wife and clothed them.(BZ) 22 And the Lord God said, “The man has now become like one of us,(CA) knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life(CB) and eat, and live forever.” 23 So the Lord God banished him from the Garden of Eden(CC) to work the ground(CD) from which he had been taken. 24 After he drove the man out, he placed on the east side[m] of the Garden of Eden(CE) cherubim(CF) and a flaming sword(CG) flashing back and forth to guard the way to the tree of life.(CH)

Cain and Abel

Adam[n] made love to his wife(CI) Eve,(CJ) and she became pregnant and gave birth to Cain.[o](CK) She said, “With the help of the Lord I have brought forth[p] a man.” Later she gave birth to his brother Abel.(CL)

Now Abel kept flocks, and Cain worked the soil.(CM) In the course of time Cain brought some of the fruits of the soil as an offering(CN) to the Lord.(CO) And Abel also brought an offering—fat portions(CP) from some of the firstborn of his flock.(CQ) The Lord looked with favor on Abel and his offering,(CR) but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.

Then the Lord said to Cain, “Why are you angry?(CS) Why is your face downcast? If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door;(CT) it desires to have you, but you must rule over it.(CU)

Now Cain said to his brother Abel, “Let’s go out to the field.”[q] While they were in the field, Cain attacked his brother Abel and killed him.(CV)

Then the Lord said to Cain, “Where is your brother Abel?”(CW)

“I don’t know,(CX)” he replied. “Am I my brother’s keeper?”

10 The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground.(CY) 11 Now you are under a curse(CZ) and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it will no longer yield its crops for you.(DA) You will be a restless wanderer(DB) on the earth.(DC)

13 Cain said to the Lord, “My punishment is more than I can bear. 14 Today you are driving me from the land, and I will be hidden from your presence;(DD) I will be a restless wanderer on the earth,(DE) and whoever finds me will kill me.”(DF)

15 But the Lord said to him, “Not so[r]; anyone who kills Cain(DG) will suffer vengeance(DH) seven times over.(DI)” Then the Lord put a mark on Cain so that no one who found him would kill him. 16 So Cain went out from the Lord’s presence(DJ) and lived in the land of Nod,[s] east of Eden.(DK)

17 Cain made love to his wife,(DL) and she became pregnant and gave birth to Enoch. Cain was then building a city,(DM) and he named it after his son(DN) Enoch. 18 To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech.

19 Lamech married(DO) two women,(DP) one named Adah and the other Zillah. 20 Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21 His brother’s name was Jubal; he was the father of all who play stringed instruments(DQ) and pipes.(DR) 22 Zillah also had a son, Tubal-Cain, who forged(DS) all kinds of tools out of[t] bronze and iron. Tubal-Cain’s sister was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me;
    wives of Lamech, hear my words.
I have killed(DT) a man for wounding me,
    a young man for injuring me.
24 If Cain is avenged(DU) seven times,(DV)
    then Lamech seventy-seven times.(DW)

25 Adam made love to his wife(DX) again, and she gave birth to a son and named him Seth,[u](DY) saying, “God has granted me another child in place of Abel, since Cain killed him.”(DZ) 26 Seth also had a son, and he named him Enosh.(EA)

At that time people began to call on[v] the name of the Lord.(EB)

From Adam to Noah

This is the written account(EC) of Adam’s family line.(ED)

When God created mankind, he made them in the likeness of God.(EE) He created them(EF) male and female(EG) and blessed them. And he named them “Mankind”[w] when they were created.

When Adam had lived 130 years, he had a son in his own likeness, in his own image;(EH) and he named him Seth.(EI) After Seth was born, Adam lived 800 years and had other sons and daughters. Altogether, Adam lived a total of 930 years, and then he died.(EJ)

When Seth had lived 105 years, he became the father[x] of Enosh.(EK) After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. Altogether, Seth lived a total of 912 years, and then he died.

When Enosh had lived 90 years, he became the father of Kenan.(EL) 10 After he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. 11 Altogether, Enosh lived a total of 905 years, and then he died.

12 When Kenan had lived 70 years, he became the father of Mahalalel.(EM) 13 After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14 Altogether, Kenan lived a total of 910 years, and then he died.

15 When Mahalalel had lived 65 years, he became the father of Jared.(EN) 16 After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17 Altogether, Mahalalel lived a total of 895 years, and then he died.

18 When Jared had lived 162 years, he became the father of Enoch.(EO) 19 After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20 Altogether, Jared lived a total of 962 years, and then he died.

21 When Enoch had lived 65 years, he became the father of Methuselah.(EP) 22 After he became the father of Methuselah, Enoch walked faithfully with God(EQ) 300 years and had other sons and daughters. 23 Altogether, Enoch lived a total of 365 years. 24 Enoch walked faithfully with God;(ER) then he was no more, because God took him away.(ES)

25 When Methuselah had lived 187 years, he became the father of Lamech.(ET) 26 After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. 27 Altogether, Methuselah lived a total of 969 years, and then he died.

28 When Lamech had lived 182 years, he had a son. 29 He named him Noah[y](EU) and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the Lord has cursed.(EV) 30 After Noah was born, Lamech lived 595 years and had other sons and daughters. 31 Altogether, Lamech lived a total of 777 years, and then he died.

32 After Noah was 500 years old,(EW) he became the father of Shem,(EX) Ham and Japheth.(EY)

Wickedness in the World

When human beings began to increase in number on the earth(EZ) and daughters were born to them, the sons of God(FA) saw that the daughters(FB) of humans were beautiful,(FC) and they married(FD) any of them they chose. Then the Lord said, “My Spirit(FE) will not contend with[z] humans forever,(FF) for they are mortal[aa];(FG) their days will be a hundred and twenty years.”

The Nephilim(FH) were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans(FI) and had children by them. They were the heroes of old, men of renown.(FJ)

The Lord saw how great the wickedness of the human race had become on the earth,(FK) and that every inclination of the thoughts of the human heart was only evil all the time.(FL) The Lord regretted(FM) that he had made human beings on the earth, and his heart was deeply troubled. So the Lord said, “I will wipe from the face of the earth(FN) the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.(FO) But Noah(FP) found favor in the eyes of the Lord.(FQ)

Noah and the Flood

This is the account(FR) of Noah and his family.

Noah was a righteous man, blameless(FS) among the people of his time,(FT) and he walked faithfully with God.(FU) 10 Noah had three sons: Shem,(FV) Ham and Japheth.(FW)

11 Now the earth was corrupt(FX) in God’s sight and was full of violence.(FY) 12 God saw how corrupt(FZ) the earth had become, for all the people on earth had corrupted their ways.(GA) 13 So God said to Noah, “I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy(GB) both them and the earth.(GC) 14 So make yourself an ark of cypress[ab] wood;(GD) make rooms in it and coat it with pitch(GE) inside and out. 15 This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high.[ac] 16 Make a roof for it, leaving below the roof an opening one cubit[ad] high all around.[ae] Put a door in the side of the ark and make lower, middle and upper decks. 17 I am going to bring floodwaters(GF) on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish.(GG) 18 But I will establish my covenant with you,(GH) and you will enter the ark(GI)—you and your sons and your wife and your sons’ wives with you. 19 You are to bring into the ark two of all living creatures, male and female, to keep them alive with you.(GJ) 20 Two(GK) of every kind of bird, of every kind of animal and of every kind(GL) of creature that moves along the ground will come to you to be kept alive.(GM) 21 You are to take every kind of food that is to be eaten and store it away as food for you and for them.”

22 Noah did everything just as God commanded him.(GN)

The Lord then said to Noah, “Go into the ark, you and your whole family,(GO) because I have found you righteous(GP) in this generation. Take with you seven pairs of every kind of clean(GQ) animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, and also seven pairs of every kind of bird, male and female, to keep their various kinds alive(GR) throughout the earth. Seven days from now I will send rain(GS) on the earth(GT) for forty days(GU) and forty nights,(GV) and I will wipe from the face of the earth every living creature I have made.(GW)

And Noah did all that the Lord commanded him.(GX)

Noah was six hundred years old(GY) when the floodwaters came on the earth. And Noah and his sons and his wife and his sons’ wives entered the ark(GZ) to escape the waters of the flood. Pairs of clean and unclean(HA) animals, of birds and of all creatures that move along the ground, male and female, came to Noah and entered the ark, as God had commanded Noah.(HB) 10 And after the seven days(HC) the floodwaters came on the earth.

11 In the six hundredth year of Noah’s life,(HD) on the seventeenth day of the second month(HE)—on that day all the springs of the great deep(HF) burst forth, and the floodgates of the heavens(HG) were opened. 12 And rain fell on the earth forty days and forty nights.(HH)

13 On that very day Noah and his sons,(HI) Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark.(HJ) 14 They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind,(HK) everything with wings. 15 Pairs of all creatures that have the breath of life in them came to Noah and entered the ark.(HL) 16 The animals going in were male and female of every living thing, as God had commanded Noah.(HM) Then the Lord shut him in.

17 For forty days(HN) the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18 The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19 They rose greatly on the earth, and all the high mountains under the entire heavens were covered.(HO) 20 The waters rose and covered the mountains to a depth of more than fifteen cubits.[af][ag] (HP) 21 Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind.(HQ) 22 Everything on dry land that had the breath of life(HR) in its nostrils died. 23 Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth.(HS) Only Noah was left, and those with him in the ark.(HT)

24 The waters flooded the earth for a hundred and fifty days.(HU)

But God remembered(HV) Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth,(HW) and the waters receded. Now the springs of the deep and the floodgates of the heavens(HX) had been closed, and the rain(HY) had stopped falling from the sky. The water receded steadily from the earth. At the end of the hundred and fifty days(HZ) the water had gone down, and on the seventeenth day of the seventh month(IA) the ark came to rest on the mountains(IB) of Ararat.(IC) The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.

After forty days(ID) Noah opened a window he had made in the ark and sent out a raven,(IE) and it kept flying back and forth until the water had dried up from the earth.(IF) Then he sent out a dove(IG) to see if the water had receded from the surface of the ground. But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10 He waited seven more days and again sent out the dove from the ark. 11 When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth.(IH) 12 He waited seven more days and sent the dove out again, but this time it did not return to him.

13 By the first day of the first month of Noah’s six hundred and first year,(II) the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14 By the twenty-seventh day of the second month(IJ) the earth was completely dry.

15 Then God said to Noah, 16 “Come out of the ark, you and your wife and your sons and their wives.(IK) 17 Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number on it.”(IL)

18 So Noah came out, together with his sons and his wife and his sons’ wives.(IM) 19 All the animals and all the creatures that move along the ground and all the birds—everything that moves on land—came out of the ark, one kind after another.

20 Then Noah built an altar to the Lord(IN) and, taking some of all the clean animals and clean(IO) birds, he sacrificed burnt offerings(IP) on it. 21 The Lord smelled the pleasing aroma(IQ) and said in his heart: “Never again will I curse the ground(IR) because of humans, even though[ah] every inclination of the human heart is evil from childhood.(IS) And never again will I destroy(IT) all living creatures,(IU) as I have done.

22 “As long as the earth endures,
seedtime and harvest,(IV)
cold and heat,
summer and winter,(IW)
day and night
will never cease.”(IX)

God’s Covenant With Noah

Then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth.(IY) The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands.(IZ) Everything that lives and moves about will be food for you.(JA) Just as I gave you the green plants, I now give you everything.(JB)

“But you must not eat meat that has its lifeblood still in it.(JC) And for your lifeblood I will surely demand an accounting.(JD) I will demand an accounting from every animal.(JE) And from each human being, too, I will demand an accounting for the life of another human being.(JF)

“Whoever sheds human blood,
    by humans shall their blood be shed;(JG)
for in the image of God(JH)
    has God made mankind.

As for you, be fruitful and increase in number; multiply on the earth and increase upon it.”(JI)

Then God said to Noah and to his sons with him: “I now establish my covenant with you(JJ) and with your descendants after you 10 and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. 11 I establish my covenant(JK) with you:(JL) Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.(JM)

12 And God said, “This is the sign of the covenant(JN) I am making between me and you and every living creature with you, a covenant for all generations to come:(JO) 13 I have set my rainbow(JP) in the clouds, and it will be the sign of the covenant between me and the earth. 14 Whenever I bring clouds over the earth and the rainbow(JQ) appears in the clouds, 15 I will remember my covenant(JR) between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life.(JS) 16 Whenever the rainbow(JT) appears in the clouds, I will see it and remember the everlasting covenant(JU) between God and all living creatures of every kind on the earth.”

17 So God said to Noah, “This is the sign of the covenant(JV) I have established between me and all life on the earth.”

The Sons of Noah

18 The sons of Noah who came out of the ark were Shem, Ham and Japheth.(JW) (Ham was the father of Canaan.)(JX) 19 These were the three sons of Noah,(JY) and from them came the people who were scattered over the whole earth.(JZ)

20 Noah, a man of the soil, proceeded[ai] to plant a vineyard. 21 When he drank some of its wine,(KA) he became drunk and lay uncovered inside his tent. 22 Ham, the father of Canaan, saw his father naked(KB) and told his two brothers outside. 23 But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father’s naked body. Their faces were turned the other way so that they would not see their father naked.

24 When Noah awoke from his wine and found out what his youngest son had done to him, 25 he said,

“Cursed(KC) be Canaan!(KD)
    The lowest of slaves
    will he be to his brothers.(KE)

26 He also said,

“Praise be to the Lord, the God of Shem!(KF)
    May Canaan be the slave(KG) of Shem.
27 May God extend Japheth’s[aj] territory;(KH)
    may Japheth live in the tents of Shem,(KI)
    and may Canaan be the slave of Japheth.”

28 After the flood Noah lived 350 years. 29 Noah lived a total of 950 years, and then he died.(KJ)

The Table of Nations

10 This is the account(KK) of Shem, Ham and Japheth,(KL) Noah’s sons,(KM) who themselves had sons after the flood.

The Japhethites(KN)

The sons[ak] of Japheth:

Gomer,(KO) Magog,(KP) Madai, Javan,(KQ) Tubal,(KR) Meshek(KS) and Tiras.

The sons of Gomer:

Ashkenaz,(KT) Riphath and Togarmah.(KU)

The sons of Javan:

Elishah,(KV) Tarshish,(KW) the Kittites(KX) and the Rodanites.[al] (From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language.)(KY)

The Hamites(KZ)

The sons of Ham:

Cush,(LA) Egypt, Put(LB) and Canaan.(LC)

The sons of Cush:

Seba,(LD) Havilah,(LE) Sabtah, Raamah(LF) and Sabteka.

The sons of Raamah:

Sheba(LG) and Dedan.(LH)

Cush was the father[am] of Nimrod,(LI) who became a mighty warrior on the earth. He was a mighty(LJ) hunter(LK) before the Lord; that is why it is said, “Like Nimrod, a mighty hunter before the Lord.” 10 The first centers of his kingdom were Babylon,(LL) Uruk,(LM) Akkad and Kalneh,(LN) in[an] Shinar.[ao](LO) 11 From that land he went to Assyria,(LP) where he built Nineveh,(LQ) Rehoboth Ir,[ap] Calah 12 and Resen, which is between Nineveh and Calah—which is the great city.

13 Egypt was the father of

the Ludites, Anamites, Lehabites, Naphtuhites, 14 Pathrusites, Kasluhites (from whom the Philistines(LR) came) and Caphtorites.(LS)

15 Canaan(LT) was the father of

Sidon(LU) his firstborn,[aq](LV) and of the Hittites,(LW) 16 Jebusites,(LX) Amorites,(LY) Girgashites,(LZ) 17 Hivites,(MA) Arkites, Sinites, 18 Arvadites,(MB) Zemarites and Hamathites.(MC)

Later the Canaanite(MD) clans scattered 19 and the borders of Canaan(ME) reached from Sidon(MF) toward Gerar(MG) as far as Gaza,(MH) and then toward Sodom, Gomorrah, Admah and Zeboyim,(MI) as far as Lasha.

20 These are the sons of Ham by their clans and languages, in their territories and nations.

The Semites(MJ)

21 Sons were also born to Shem, whose older brother was[ar] Japheth; Shem was the ancestor of all the sons of Eber.(MK)

22 The sons of Shem:

Elam,(ML) Ashur,(MM) Arphaxad,(MN) Lud and Aram.(MO)

23 The sons of Aram:

Uz,(MP) Hul, Gether and Meshek.[as]

24 Arphaxad was the father of[at] Shelah,

and Shelah the father of Eber.(MQ)

25 Two sons were born to Eber:

One was named Peleg,[au] because in his time the earth was divided; his brother was named Joktan.

26 Joktan was the father of

Almodad, Sheleph, Hazarmaveth, Jerah, 27 Hadoram, Uzal,(MR) Diklah, 28 Obal, Abimael, Sheba,(MS) 29 Ophir,(MT) Havilah and Jobab. All these were sons of Joktan.

30 The region where they lived stretched from Mesha toward Sephar, in the eastern hill country.

31 These are the sons of Shem by their clans and languages, in their territories and nations.

32 These are the clans of Noah’s sons,(MU) according to their lines of descent, within their nations. From these the nations spread out over the earth(MV) after the flood.

The Tower of Babel

11 Now the whole world had one language(MW) and a common speech. As people moved eastward,[av] they found a plain in Shinar[aw](MX) and settled there.

They said to each other, “Come, let’s make bricks(MY) and bake them thoroughly.” They used brick instead of stone,(MZ) and tar(NA) for mortar. Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens,(NB) so that we may make a name(NC) for ourselves; otherwise we will be scattered(ND) over the face of the whole earth.”(NE)

But the Lord came down(NF) to see the city and the tower the people were building. The Lord said, “If as one people speaking the same language(NG) they have begun to do this, then nothing they plan to do will be impossible for them. Come, let us(NH) go down(NI) and confuse their language so they will not understand each other.”(NJ)

So the Lord scattered them from there over all the earth,(NK) and they stopped building the city. That is why it was called Babel[ax](NL)—because there the Lord confused the language(NM) of the whole world.(NN) From there the Lord scattered(NO) them over the face of the whole earth.

From Shem to Abram(NP)

10 This is the account(NQ) of Shem’s family line.

Two years after the flood, when Shem was 100 years old, he became the father[ay] of Arphaxad.(NR) 11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters.

12 When Arphaxad had lived 35 years, he became the father of Shelah.(NS) 13 And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters.[az]

14 When Shelah had lived 30 years, he became the father of Eber.(NT) 15 And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.

16 When Eber had lived 34 years, he became the father of Peleg.(NU) 17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

Footnotes

  1. Genesis 2:5 Or land; also in verse 6
  2. Genesis 2:6 Or mist
  3. Genesis 2:7 The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah); it is also the name Adam (see verse 20).
  4. Genesis 2:12 Or good; pearls
  5. Genesis 2:13 Possibly southeast Mesopotamia
  6. Genesis 2:20 Or the man
  7. Genesis 2:21 Or took part of the man’s side
  8. Genesis 2:22 Or part
  9. Genesis 3:15 Or seed
  10. Genesis 3:15 Or strike
  11. Genesis 3:20 Or The man
  12. Genesis 3:20 Eve probably means living.
  13. Genesis 3:24 Or placed in front
  14. Genesis 4:1 Or The man
  15. Genesis 4:1 Cain sounds like the Hebrew for brought forth or acquired.
  16. Genesis 4:1 Or have acquired
  17. Genesis 4:8 Samaritan Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does not have “Let’s go out to the field.”
  18. Genesis 4:15 Septuagint, Vulgate and Syriac; Hebrew Very well
  19. Genesis 4:16 Nod means wandering (see verses 12 and 14).
  20. Genesis 4:22 Or who instructed all who work in
  21. Genesis 4:25 Seth probably means granted.
  22. Genesis 4:26 Or to proclaim
  23. Genesis 5:2 Hebrew adam
  24. Genesis 5:6 Father may mean ancestor; also in verses 7-26.
  25. Genesis 5:29 Noah sounds like the Hebrew for comfort.
  26. Genesis 6:3 Or My spirit will not remain in
  27. Genesis 6:3 Or corrupt
  28. Genesis 6:14 The meaning of the Hebrew for this word is uncertain.
  29. Genesis 6:15 That is, about 450 feet long, 75 feet wide and 45 feet high or about 135 meters long, 23 meters wide and 14 meters high
  30. Genesis 6:16 That is, about 18 inches or about 45 centimeters
  31. Genesis 6:16 The meaning of the Hebrew for this clause is uncertain.
  32. Genesis 7:20 That is, about 23 feet or about 6.8 meters
  33. Genesis 7:20 Or rose more than fifteen cubits, and the mountains were covered
  34. Genesis 8:21 Or humans, for
  35. Genesis 9:20 Or soil, was the first
  36. Genesis 9:27 Japheth sounds like the Hebrew for extend.
  37. Genesis 10:2 Sons may mean descendants or successors or nations; also in verses 3, 4, 6, 7, 20-23, 29 and 31.
  38. Genesis 10:4 Some manuscripts of the Masoretic Text and Samaritan Pentateuch (see also Septuagint and 1 Chron. 1:7); most manuscripts of the Masoretic Text Dodanites
  39. Genesis 10:8 Father may mean ancestor or predecessor or founder; also in verses 13, 15, 24 and 26.
  40. Genesis 10:10 Or Uruk and Akkad—all of them in
  41. Genesis 10:10 That is, Babylonia
  42. Genesis 10:11 Or Nineveh with its city squares
  43. Genesis 10:15 Or of the Sidonians, the foremost
  44. Genesis 10:21 Or Shem, the older brother of
  45. Genesis 10:23 See Septuagint and 1 Chron. 1:17; Hebrew Mash.
  46. Genesis 10:24 Hebrew; Septuagint father of Cainan, and Cainan was the father of
  47. Genesis 10:25 Peleg means division.
  48. Genesis 11:2 Or from the east; or in the east
  49. Genesis 11:2 That is, Babylonia
  50. Genesis 11:9 That is, Babylon; Babel sounds like the Hebrew for confused.
  51. Genesis 11:10 Father may mean ancestor; also in verses 11-25.
  52. Genesis 11:13 Hebrew; Septuagint (see also Luke 3:35, 36 and note at Gen. 10:24) 35 years, he became the father of Cainan. 13 And after he became the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he became the father of Shelah, Cainan lived 330 years and had other sons and daughters