Genesis 2:4

The Creation of Man and Woman

2:4 This is the account ¹  of the heavens and

the earth ²  when they were created – when the Lord God ³  made the earth and heavens. ⁴ 

Genesis 5:1

From Adam to Noah

5:1 This is the record ⁵  of the family line ⁶  of Adam.

When God created humankind, ⁷  he made them ⁸  in the likeness of God.

Genesis 10:1

The Table of Nations

10:1 This is the account ⁹  of Noah’s sons Shem, Ham, and Japheth. Sons ¹⁰  were born ¹¹  to them after the flood.

Genesis 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ¹²  over the earth after the flood.

Genesis 25:12-13

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ¹³  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

25:13 These are the names of Ishmael’s sons, by their names according to their records: ¹⁴  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Genesis 25:19

Jacob and Esau

25:19 This is the account of Isaac, ¹⁵  the son of Abraham.

Abraham became the father of Isaac.

[2:4]  ¹ tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  ² tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  ³ sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ⁴ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[5:1]  ⁵ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁶ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁷ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁸ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

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

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

[10:1]  ¹¹ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[10:32]  ¹³ tn Or “separated.”

[25:12]  ¹⁷ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[25:13]  ²¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:19]  ²⁵ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.