Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options
Close CNVS

创世记 11
Chinese New Version (Simplified)

巴别塔事件

11 那时，全世界只有一种语言，大家说同样的话语。 2 他们向东迁移的时候，在示拿地发现一块平原，就住在那里。 3 他们彼此说：“来，我们做砖，把砖烧透吧！”他们就把砖当作石头，又把石漆当作灰泥。 4 他们又说：“来，我们建一座城，造一座塔，塔顶要通天。我们要为自己立名，免得分散在全地上。” 5 耶和华下来，要看看世人建造的城和塔。 6 耶和华说：“看哪，他们同是一个民族，有一样的语言，他们一开始就作这事，以后他们所要作的一切，就没有可以拦阻他们的了。 7 来，我们下去，在那里混乱他们的语言，使他们听不懂对方的话。” 8 于是，耶和华把他们从那里分散到全地上，他们就停止建造那城。 9 因此，那城的名就叫巴别，因为耶和华在那里混乱了全地所有的人的语言，又从那里把他们分散在全地上。

闪的后代(A)

10 以下是闪的后代。洪水以后两年，闪一百岁的时候，生了亚法撒。 11 闪生亚法撒以后，又活了五百年，并且生了其他的儿女。

12 亚法撒活到三十五岁，就生了沙拉。 13 亚法撒生沙拉以后，又活了四百零三年，并且生了其他的儿女。

14 沙拉活到三十岁，就生了希伯。 15 沙拉生希伯以后，又活了四百零三年，并且生了其他的儿女。

16 希伯活到三十四岁，就生了法勒。 17 希伯生法勒以后，又活了四百三十年，并且生了其他的儿女。

18 法勒活到三十岁，就生了拉吴。 19 法勒生拉吴以后，又活了二百零九年，并且生了其他的儿女。

20 拉吴活到三十二岁，就生了西鹿。 21 拉吴生西鹿以后，又活了二百零七年，并且生了其他的儿女。

22 西鹿活到三十岁，就生了拿鹤。 23 西鹿生拿鹤以后，又活了二百年，并且生了其他的儿女。

24 拿鹤活到二十九岁，就生了他拉。 25 拿鹤生他拉以后，又活了一百一十九年，并且生了其他的儿女。

26 他拉活到七十岁，就生了亚伯兰、拿鹤和哈兰。

他拉的后代

27 以下是他拉的后代：他拉生亚伯兰、拿鹤和哈兰；哈兰生罗得。 28 哈兰在他父亲他拉之前，死在他出生之地，就是迦勒底的吾珥。 29 亚伯兰和拿鹤都娶了妻子；亚伯兰的妻子名叫撒莱；拿鹤的妻子名叫密迦，是哈兰的女儿；哈兰是密迦和亦迦的父亲。 30 撒莱不能生育，没有孩子。 31 他拉带着他的儿子亚伯兰和他的孙子，就是哈兰的儿子罗得，以及他的媳妇亚伯兰的妻子撒莱，一同出了迦勒底的吾珥，要到迦南地去；他们到了哈兰，就住在那里。 32 他拉死在哈兰；他的寿数共二百零五岁。

Listen to 创世记 11
Close CCB

创世记 11
Chinese Contemporary Bible (Simplified)

巴别塔

11 那时，天下人都用同一种语言，讲同一种话。 2 人们向东迁移时，在示拿地区找到一处平原，定居下来。 3 他们彼此商量说：“来呀，我们烧些砖吧。”他们用砖作石块，用柏油作水泥来造塔， 4 说：“来吧，让我们造一座城和一座高耸入云的塔，这样我们可以扬名天下，不致分散在地上。” 5 耶和华从天上下来，要察看人建造的城和塔。 6 耶和华说：“看啊，他们同属一个民族，都用同一种语言，现在就做这样的事，如果继续下去，他们会为所欲为。 7 让我们下去变乱他们的语言，使他们彼此言语不通。” 8 于是，耶和华把他们从那里分散到世界各地，他们便不再建造那城了。 9 因此，人称那城为巴别，因为耶和华在那里变乱了人类的语言，把他们分散到世界各地。

闪的后代

10 以下是闪的后代。

洪水过后两年，闪一百岁生亚法撒， 11 之后又活了五百年，生儿育女。

12 亚法撒三十五岁生沙拉， 13 之后又活了四百零三年，生儿育女。

14 沙拉三十岁生希伯， 15 之后又活了四百零三年，生儿育女。

16 希伯三十四岁生法勒， 17 之后又活了四百三十年，生儿育女。

18 法勒三十岁生拉吴， 19 之后又活了二百零九年，生儿育女。

20 拉吴三十二岁生西鹿， 21 之后又活了二百零七年，生儿育女。

22 西鹿三十岁生拿鹤， 23 之后又活了二百年，生儿育女。

24 拿鹤二十九岁生他拉， 25 之后又活了一百一十九年，生儿育女。

26 他拉七十岁后，生了亚伯兰、拿鹤和哈兰。

他拉的后代

27 以下是他拉的后代。

他拉生亚伯兰、拿鹤和哈兰，哈兰生罗得。 28 哈兰比他父亲他拉先去世，他死在自己的家乡——迦勒底的吾珥。 29 亚伯兰和拿鹤都娶了妻子，亚伯兰的妻子名叫撒莱，拿鹤的妻子名叫密迦，是哈兰的女儿。哈兰是密迦和亦迦的父亲。 30 撒莱不能生育，没有孩子。

31 他拉带着儿子亚伯兰、孙子——哈兰的儿子罗得、儿媳妇——亚伯兰的妻子撒莱，离开迦勒底的吾珥前往迦南，他们来到哈兰定居下来。 32 他拉在那里去世，享年二百零五岁[a]。

Footnotes

  1. 11:32 “二百零五岁”有古卷作“一百四十五岁”。
Close ERV-ZH
'創 世 記 11 ' not found for the version: Chinese New Testament: Easy-to-Read Version.
Close NET

Genesis 11
New English Translation

The Dispersion of the Nations at Babel

11 The whole earth[a] had a common language and a common vocabulary.[b] 2 When the people[c] moved eastward,[d] they found a plain in Shinar[e] and settled there. 3 Then they said to one another,[f] “Come, let’s make bricks and bake them thoroughly.”[g] (They had brick instead of stone and tar[h] instead of mortar.)[i] 4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens[j] so that[k] we may make a name for ourselves. Otherwise[l] we will be scattered[m] across the face of the entire earth.”

5 But the Lord came down to see the city and the tower that the people[n] had started[o] building. 6 And the Lord said, “If as one people all sharing a common language[p] they have begun to do this, then[q] nothing they plan to do will be beyond them.[r] 7 Come, let’s go down and confuse[s] their language so they won’t be able to understand each other.”[t]

8 So the Lord scattered them from there across the face of the entire earth, and they stopped building[u] the city. 9 That is why its name was called[v] Babel[w]—because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

The Genealogy of Shem

10 This is the account of Shem.

Shem was 100 years old when he became the father of Arphaxad, two years after the flood. 11 And after becoming the father of Arphaxad, Shem lived 500 years and had other[x] sons and daughters.

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

14 When Shelah had lived 30 years, he became the father of Eber. 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. 17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

18 When Peleg had lived 30 years, he became the father of Reu. 19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

20 When Reu had lived 32 years, he became the father of Serug. 21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

22 When Serug had lived 30 years, he became the father of Nahor. 23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

24 When Nahor had lived 29 years, he became the father of Terah. 25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

The Record of Terah

27 This is the account of Terah.

Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 28 Haran died in the land of his birth, in Ur of the Chaldeans,[aa] while his father Terah was still alive.[ab] 29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai.[ac] And the name of Nahor’s wife was Milcah;[ad] she was the daughter of Haran, who was the father of both Milcah and Iscah. 30 But Sarai was barren; she had no children.

31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 32 The lifetime[ae] of Terah was 205 years, and he[af] died in Haran.

Footnotes

  1. Genesis 11:1 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9, ” BSac 138 (1981): 119-38.
  2. Genesis 11:1 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
  3. Genesis 11:2 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
  4. Genesis 11:2 tn Or perhaps “from the east” (NRSV) or “in the east.”
  5. Genesis 11:2 tn Heb “in the land of Shinar.”sn Shinar is the region of Babylonia.
  6. Genesis 11:3 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
  7. Genesis 11:3 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbenah levenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrefah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
  8. Genesis 11:3 tn Or “bitumen” (cf. NEB, NRSV).
  9. Genesis 11:3 tn The disjunctive clause gives information parenthetical to the narrative.
  10. Genesis 11:4 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
  11. Genesis 11:4 tn The form וְנַעֲשֶׂה (venaʿaseh, from the verb עָשָׁה [ʿasah], “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
  12. Genesis 11:4 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
  13. Genesis 11:4 sn The Hebrew verb פּוּץ (puts, “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
  14. Genesis 11:5 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
  15. Genesis 11:5 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
  16. Genesis 11:6 tn Heb “and one lip to all of them.”
  17. Genesis 11:6 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
  18. Genesis 11:6 tn Heb “all that they purpose to do will not be withheld from them.”
  19. Genesis 11:7 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235.
  20. Genesis 11:7 tn Heb “they will not hear, a man the lip of his neighbor.”
  21. Genesis 11:8 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
  22. Genesis 11:9 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
  23. Genesis 11:9 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
  24. Genesis 11:11 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  25. Genesis 11:13 tn Here and in vv. 15, 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  26. Genesis 11:13 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived 35 years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived 430 years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived 130 years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived 330 years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
  27. Genesis 11:28 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.
  28. Genesis 11:28 tn Heb “upon the face of Terah his father.”
  29. Genesis 11:29 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
  30. Genesis 11:29 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
  31. Genesis 11:32 tn Heb “And the days of Terah were.”
  32. Genesis 11:32 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
Next
创世记 10
创世记 12
Next
dropdown
Chinese New Version (Simplified) (CNVS)

Chinese New Version (CNV). Copyright © 1976, 1992, 1999, 2001, 2005 by Worldwide Bible Society.

Chinese Contemporary Bible (Simplified) (CCB)

Chinese Contemporary Bible Copyright © 1979, 2005, 2007, 2011 by Biblica® Used by permission. All rights reserved worldwide.

Chinese New Testament: Easy-to-Read Version (ERV-ZH)

Copyright © 2004 by World Bible Translation Center

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.