Book of Genesis本书的成因

General Information 一般资料

Genesis, the first book of the Old Testament in the Bible, is so named because it opens with an account of the creation of the world.成因，第一本书的旧约在圣经中，是如此命名，因为它打开一个帐户的创建世界。 The first 11 chapters, which are heavily indebted to Mesopotamian tradition, trace the gradual expansion of humankind and the development of human culture.第一11章，其中的重债，以美索不达米亚的传统，微量逐步扩展人类和人类发展的文化。 But they show the ambiguity of this development by incorporating stories about the sin of Adam and Eve and about the Deluge, both of which illustrate humankind's growing alienation from God and one another.但他们表现出模糊这方面的发展，把故事的罪，亚当和夏娃和有关洪水，都说明人类的日益疏离，从上帝和1 。

Following the call of Abraham in chapter 12, this universal outlook appears to be lost; the focus narrows to one man and his family.以下的号召，石礼谦在第12章，这种普遍的Outlook似乎失去;重点缩小到一名男子和他的家人。 Yet the traditions about Abraham, Isaac, Jacob, and Jacob's 12 sons are linked to the earlier chapters by God's promise to bless the whole world through Abraham's descendants. Furthermore, the Covenant established with Israel through the promise made to Abraham (22:15 - 18) is fundamentally the same as the covenant established with all of humankind through Noah (9:1 - 17).然而，传统的关于亚伯拉罕，以撒，雅各，雅各的12个儿子联系到前几章由上帝的承诺，保佑整个世界，通过亚伯拉罕的子孙。此外，公约建立了与以色列通过所作出的承诺，以石礼谦（ 22点15分- 18 ）基本上是一样，公约建立了与所有人类通过诺亚（ 9时01 -1 7） 。

Although Moses has traditionally been considered the author of Genesis, modern scholars generally agree that the book is a composite of at least three different literary strands: J (10th century BC), E (9th century), and P (5th century).虽然郑慕智历来被视为作者的成因，现代学者普遍认同这本书是一个综合的至少有三种不同的文学strands ： J （下公元前10世纪） ，电子（第九世纪） ，和P （第五世纪） 。 The interpretation of the book has led to many controversies.解释这本书导致了许多争论。 One of the most difficult problems has been distinguishing historical fact from symbolic narration intended to convey a religious message.其中一个最困难的问题已显着的历史事实，从象征性的叙事意图传达一种宗教的讯息。

BELIEVE 相信
Religious 宗教
Information 信息
Source 来源
web-site 网址：
Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目
E-mail 电子邮箱
JJM Roberts jjm罗伯茨

Bibliography 参考书目
H Bloom, Book of J (1990); G von Rad, Genesis: A Commentary (1972); EA Speiser, ed., Genesis (1964); R Youngblood, ed., The Genesis Debate (1986). h开花，本书的J （ 1990年） ;克冯拉德，成因：一评（ 1972年） ;环境斯佩瑟，教育署，成因（ 1964年） ; r杨布拉德，教育署，成因辩论（ 1986年） 。

Book of Genesis本书的成因

Brief Outline简述

  1. The beginning of physical life (1-2)开始体育生活（ 1-2 ）
  2. The growth of civilization to the Flood (3-8)增长的文明洪水（ 3月8日）
  3. The descendants of Noah to Abraham (9-11:26)后裔挪亚到亚伯拉罕（ 9-11:26 ）
  4. The history of Abraham and Lot; Ishmael and Isaac; Jacob and Esau; and Joseph and his brethren in Egypt (11:27-50:26)历史上，石礼谦，以及很多;伊斯梅尔和艾萨克;雅各和以扫;约瑟夫和他的兄弟在埃及（ 11:27-50:26 ）

BELIEVE Editor's Note regarding the next article相信编者的话就下篇文章

The next two articles first appear to be in direct contradiction, where the first says that a "number of authors" wrote Genesis, while the second simply says that Moses did.在未来两年的文章首先似乎是在直接的矛盾，其中第一说， “有多少作者写道： ”成因，而第二个简单地说，郑慕智也。 This fact seems to have caused many Christian writers to become ferociously against the general concept of this first article!这一事实似乎已经造成了许多基督徒作家成为ferociously对一般的概念，这第一篇文章！ However, it seems to us that their reaction might be an "over-reaction".然而，在我们看来，他们的反应可能是一种“过度反应” 。

Consider the practical issues of that ancient time.考虑的实际问题，这一古老的时间。 At Moses' time (maybe around 1600 BC), there were actually not yet even any organized written languages yet!在摩西的时间（可能是公元前1600年左右） ，有实际上尚未甚至任何有组织的书面语言，但！ (They would develop around 400 to 600 years later. Only symbol systems such as Egyptian hieroglyphics yet existed, and they were not languages at all. Worse, they were not capable of expressing sophisticated concepts such as the Sabbath. It would likely take hundreds of picture symbols to express the single sentence, Honor the Sabbath. ) It would be hard to imagine Moses taking the time to carve thousands of picture symbols into blocks of stone, along the lines of the heiroglyphics that existed at that time. So, for very practical reasons, it seems almost certain that (a) Moses was certainly the "author" of the First Five Books of the Bible, but that (b) he did not actually write them down. After all, he was leading a group of people across a desert and in even more dire situations, and had many more urgent things to be dealing with that carving symbols into stones! （他们会发展约400至600年后的事。唯一的象征系统，例如埃及的象形文字，但存在的，和他们没有语言，所有。更糟的是，他们不能够表达复杂的概念，如安息日，它可能会采取数以百计的图片符号，以表达单句，荣誉安息日）便很难想象，郑慕智抽出宝贵时间瓜分数以千计的图片符号块的石料，沿线的象形文字存在在那个时间， 所以，很现实的原因，似乎几乎可以肯定， （一）郑慕智肯定是“作者”的第一个五年书籍的圣经，但（ b ）他实际上并没有写下来，毕竟 ，他是领导的一组人全国沙漠和在更可怕的情况，有许多更为紧迫的事情要处理，与雕刻的符号变成石头！ (And then carrying large numbers of such stones with them through the desert!) （然后进行大量的这种石头与他们通过沙漠！ ）

So it seems almost certain that Moses (physically) did NOT write down those texts, but instead passed them along orally, in the same way that countless societies before and since have done. By around 1000 BC, written language had developed in the region, including Ancient Hebrew, and it seems clear that people thought it important to then write down, in a permanent form, the words of Moses. 因此，似乎几乎可以肯定，郑慕智（身体）没有写下来，这些文本，而是通过他们一直口头的，在同样的方式，无数的社会之前和之后做了。约为公元前1000年，书面语言制定了在该地区，包括古代希伯来文，和似乎很清楚，人们认为它非常重要，然后写下来，在一个永久的形式，换言之摩西。 Over the 600-year period between Moses and them (around 30 generations of people) many people had had to memorize and repeat, exactly, all the thousands of words of Moses to the next generation.在过去600年间，郑慕智和他们（约30几代人） ，很多人不得不背诵和重复，正是所有千字摩西给下一代。 They were certainly extremely good at preserving those "oral traditions" but human beings are not perfect.他们肯定是非常好的，在维护这些“口头传统” ，但人是不完美。 And so it seems very reasonable to me that (at least) two SLIGHTLY different oral traditions of Moses' words could easily have existed by thirty generations later in 1000 BC.所以，似乎非常合理的，我认为（至少）两种略为不同的口头传统，郑慕智'的话，很容易存在的，由30代后，在1000年。

It therefore seems reasonable to me that two separate people (around that time) would have written down slightly different texts.因此，它似乎是合理的，我认为两个不同的人（约当时的）会写下略有不同的文本。 One of those people might easily have heard the oral tradition where God was referred to as Elohim, and so he might easily have written down a text that only refers to Elohim.之一，这些人可能很容易听到的口头传统，那里的上帝是被称为罗欣，所以他可能很容易写下来的文字，只有指罗欣。 The other might have heard and memorized an oral tradition where God was referred to as Jehovah/Yahweh.其他可能听到的和背的口头传统，那里的上帝是被称为耶和华/雅巍。 (both of which are in our Bibles today.) （这两者都是在我们今天的圣经） 。

Note that this reasoning does NOT ever question or even doubt that Moses was the actual source author of the texts! It is really just noting that humans are not perfect, but that the Scribes of that time each wanted to record EXACTLY what they had been told and memorized. 请注意，这个推理并不有史以来的问题，或什至怀疑，郑慕智是实际来源的作者文本！实在是刚刚注意到人类并非十全十美，但认为，文士的，当时每个想纪录究竟是什么曾经告诉过和背。 If they knew each other, they might not have been able to figure out which of the two was actually correct, regarding the small details where they seem to slightly disagree.如果他们知道对方，他们可能无法计算出其中的两个，实际上是正确的，对于小细节的地方，他们似乎稍微不同意。 So both texts were written down and then preserved.因此，两种文本被写下来，然后保存。 It seems to me that this reasoning is totally compatible with Moses being the actual author, but that there were two slightly different texts finally written down, and that, for want of an actual name for those Scribes, we tend to call them J and E. In my opinion, to call them "authors" or "writers" is inappropriate, but to see them as Scribes seems to make excellent sense.在我看来，这种推理是完全兼容，郑慕智正的实际作者，但有两个略有不同的文本，最后写下来，而且，想要一个真实姓名，对于那些文士，但我们往往称他们为j和E 。我认为，称他们为“作家”或“作家”是不恰当的，但看到他们作为文士，似乎使良好的意识。

Continue this reasoning a little further and we would have a situation where two slightly different (written) texts of Moses' words were being circulated.继续推理，这一点进一步和我们本来的情况下，两种略为不同的（书面）的文本，郑慕智'的话，正在分发。 It seems reasonable to think that someone would have decided to combine them.似乎可以合理地认为有人会已决定结合起来。 A logical move would be to select which of the two precise texts was actually correct, but there was no way of knowing that.合乎逻辑的动议，将选择其中的两个精确的文本，实际上是正确的，但却有无从得知。 Therefore, the text was threaded together in a manner as it is today, where both texts were therefore included, and which therefore certainly includes whichever happens to be the precisely correct wording.因此，案文是线程在同一个方式，因为这是今日，两种文本，因此包括在内，因此，这当然包括为准刚巧是精确正确的措辞。

We included a portion of the actual Bible text below, along with the way that some analysts have divided it up, alternately, between the nearly identical texts.我们包括了部分实际圣经下方的文字，随着方式一些分析家分为起来，交替之间，接近相同的文本。 (Genesis 7 and 8 excellently show the duplication of story and the slight differences.) To look at this from another view, if there is some other explanation, then there needs to be an explanation for why the story is so clearly duplicated in those Bible Verses, as well as why there are slight differences. （成因7日和8很好地显示重复的故事，和略有不同） ，看看这从另一种观点认为，如果有一些其他的解释，则有需要加以解释，为什么这个故事是如此明确地重复在这些圣经诗，以及为何有轻微的分歧。 In this the JEDPR concept seems to provide a logical explanation.在这jedpr的概念，似乎是提供一个合乎逻辑的解释。

By the way, we encourage that you also read the Genesis presentation from the 1911 Catholic Encyclopedia (nearly 100 years ago) (presented below) which contains an extensive discussion of J, E, D and P, so this is not just a frivolous idea of some recent people.由这样，我们鼓励，您也可以阅读的成因介绍，从1911年的天主教百科全书（近100年前） （以下） ，其中包含了广泛的讨论，律政司，电子商务， D和P ，所以这不仅是无聊的想法对最近的一些人。 The duplication of so many wordings, particularly in Genesis, has had the attention of Biblical scholars for a long time, and the JEDP reasoning has been around for a long time.重复这么多的字眼，尤其是在成因，已注意圣经学者相当长的时间，和jedp推理已经相当长的时间。 However, the 1911 Catholic Encyclopedia article describes the JEDP concept as eliminating Moses as the actual author, which seems not to be the situation. There seems no doubt whatever that Moses was the source of these texts.然而， 1911年天主教百科全书文章描述jedp的概念，作为消除郑慕智作为实际作者，这似乎不被有关情况。 似乎毫无疑问，郑慕智认为，无论是来源，这些文本。

Also included below is the 1906 Genesis article from the Jewish Encyclopedia, which discusses extensively these matters, and even expands them to include additional sources, such as P1, P2 and P3.还包括以下是1906年的成因的文章从犹太百科全书，其中讨论了广泛的这些事项，并扩大了他们，甚至包括额外的来源，如P1 ， P2和P3的。 Many of the other Jewish Encyclopedia articles from a hundred years ago (on other Bible Books) also extensively discuss these subjects.许多其他的犹太百科全书的文章，从百年前（对其他圣经的书籍） ，也广泛讨论这些科目。

Grammatical analysis has shown that the Book of Deuteronomy appears to have been (actually) written down by an early Scribe that was not either J or E, and so a third, D, is suggested.语法分析表明，这本书的申命记似乎已（其实）写下来，由一月初刀，这是也不是j或E ，所以第三，发展，是建议。 The reasoning regarding a fourth source, P, allegedly Priests of several hundred years later, has not been deeply pursued by me, so I can offer no opinion.推理方面的第四个来源，磷，据称，神父的几个百年后，并没有深刻的追求我，所以我可以提供一无意见。 However, I see great logic in there having been 'R', a redactor (which means editor).不过，我已经看到了巨大的逻辑在那里已经' ， redactor （即编者） 。 Devout Jews by then must have been troubled by the fact that there seemed to be two slightly different texts.虔诚的犹太人，然后，必须是被困扰的事实，似乎有两个略有不同的文本。 Keep in mind that this was all WAY before any Books were collected to form a Bible or even a Torah.请记住，这是所有的方法之前，任何书籍，收集，形成一本圣经，甚至是诵读经文。 Early Jews were known for being fanatical about details, and so it seems to make sense that a Redactor would (later) combine the J, E, D and P (possibly then still separate accounts) into the "inter-threaded" text that we see today.早期的犹太人被称为被狂热的细节，因此它似乎是常理，一个redactor会（后）相结合的J ，电子商务， D和P （可能仍然单独帐户）到“跨线程”的文字，我们今天看到的。 Again, I do not see such a Redactor as an "author" but more as a Scribe who attempted to combine two nearly identical texts, and related texts.再次，我不明白这样一个redactor作为一个“作者” ，但更作为一个刀谁企图结合起来，两个几乎相同的文本，和相关文本。

In recent years, there seem to be absolutely ferocious Christian attacks on the JEDP approach. 在近年来，似乎有绝对凶恶的基督教攻击对jedp的做法。 Rather than even trying to see that the words clearly seem to have been written by two separate people (as seems obvious in Genesis 7 or 8 below, if you read each column separately), there appears to just be an assumption that "anything different from what I believe must be an attack!" 而非甚至试图看到清楚的话，似乎已被写入由两个独立的人（作为似乎很明显，在成因7个或8个以下，如果您阅读每一栏分开） ，似乎只是一个假设， “什么不同，从是什么，我相信必须有一个攻击！ “ It seems to me that if those Christian counter-attackers could just calm down (and consider my comments here), they might see that there is NO attack on Moses' being the one and only source of those texts, and so most of their criticisms lose all their steam! 在我看来，如果这些基督教反攻击者有可能只是冷静下来， （并考虑我的意见在这里） ，他们可能会看到，有没有攻击，摩西作为一和的唯一来源，这些文本，所以大部分的批评失去了其所有的蒸汽！

In conclusion, I am tempted to think that BOTH of the following two articles are absolutely correct!总括而言，我很想认为，以下两种两篇文章是完全正确的！ Yes, Moses DID author it so "The author of this Book was Moses."是的，摩西没有作者，它使“的作者这本书是摩西” 。 is absolutely true!千真万确！ However, for logistical reasons, two or more "strands" got eventually written down hundreds of years later.不过，对于后勤方面的原因，两个或两个以上的“ strands ”得到最终写下的数百名年后的事。 I do not really see why this (scholarly) concept is taken as so offensive by so many Christian writers!<我真的不明白为什么这（学术）的概念是采取如此进攻性，使许多基督徒作家！ <

Book of Genesis本书的成因

Advanced Information 先进的信息

Modern analysis indicates that the book of Genesis (and the other four Books of the Pentateuch) were written by a number of authors who assembled material from three traditions:现代分析表明，这本书的成因（和其他四本书的pentateuch ）写了一些作家谁组装材料从三个传统：

Two of the additional authors are:两个额外的作者是：

RE Friedman suggests that when the Assyrians conquered the northern kingdom in 722 BC, many refugees streamed south into Judea, bringing their sacred writing "E" with them.重新弗里德曼表明，当亚述人征服了北部的英国在722年，许多难民流南到朱迪亚，使自己的神圣写作的“ E ”与他们。 Subsequently, E and J were combined into a single document, referred to as "JE."后来，电子商务和J合并为一个单一的文件，被称为“日本脑炎” 。

D was written perhaps a century later. D组的书面或许一个世纪以后。 It was conveniently "discovered" in the temple by the priest Hilkiah in 622 BC, shortly after it was written.这是方便的“发现”在圣殿中由牧师希勒家在622年后不久，这是书面。 D was then joined with JE. D组，然后加入与流行性乙型脑炎。

P was written before the death of King Josiah in 609 BCE, probably during the reign of King Hezekiah. P的书面死亡之前国王乔赛亚在609 bce ，大概统治期间国王hezekiah 。 It was written as an alternate to JE.这是书面作为候补，以日本脑炎。

R combined J, E, P and other documents together into the first four books of the Hebrew Scriptures. r结合J以来，英， P和其他文件一起到第一，四书的希伯来文经文。 To this, he added D's writings, the book of Deuteronomy, to complete the Pentateuch.对此，他补充说： D的著作，这本书的申命记，完成pentateuch 。 By the time that he did the editing, the JE, D and P documents were in wide circulation.由时间，他的编辑，日本脑炎， D和P文件，在广泛流通。 Each was supported by various factions.每个人的支持，各派系。 R saw his task as attempting to join these sources together into a more or less cohesive, single document. r看到他的任务，作为尝试加入这些来源一起成为更多或更少的凝聚力，单一的文件。 Friedmann suspects that Ezra was the redactor.弗里德曼怀疑以斯拉是redactor 。

During the 18th Century, three investigators (Witter, Astruc and Eichhorn) independently concluded that doublets in the Torah were written by two different authors.在18世纪， 3名调查员（惠，阿斯特吕克和艾希霍恩）独立得出结论认为， doublets ，在诵读经文写由两个不同的作者。 A doublet is a story that is described twice, as in:双胶合透镜的一个故事是描述了两次，作为在：

These doublets sometimes appear to contradict each other.这些doublets有时似乎相互矛盾。 In most cases, one referred to God as Yahweh while the other used the term Elohim .在大多数情况下，一提到上帝作为雅巍 ，而其他使用的任期罗欣 。

During the 19th Century, scholars noticed that there were a few triplets in the Torah.在19世纪，学者注意到，有少数三胞胎，在诵读经文。 This indicated that a third author was involved.这表明，第三作者参与。 Then, they determined that the book of Deuteronomy was written in a different language style from the remaining 4 books in the Pentateuch (implying a fourth author).然后，他们确定这本书的申命记写在一个不同的语言风格，从余下的4书籍，在pentateuch （暗示第四作者） 。 Finally, by the end of the 19th Century, liberal scholars reached a consensus that 4 authors and one redactor (editor) had been actively involved in the writing of the Pentateuch.最后，由十九世纪末，自由学者达成共识，四作者和一redactor （编辑）一直积极参与写作的pentateuch 。

During the 20th Century, academics identified which verses (and parts of verses) were authored by the various writers.在20世纪，学者确定哪些诗（及部分诗）执笔的由各个作家。 They have also attempted to uncover the names of the authors.他们还企图发掘的名称，作者。 In 1943, Pope Pius XII issued an encyclical Divino Afflante Spiritu in which he urged academics to study the sources of Biblical texts.在1943年，教宗比约十二，发出一通谕divino afflante spiritu在其中他呼吁学者研究的来源，圣经的文本。 Recent archeological discoveries and new linguistic analysis tools have facilitated the research.最近的考古发现和新的语言分析工具，有利于研究。

(BELIEVE Editor's Note:) （相信编者的话： ）

Moses was quite likely the original source for the information in the first five Books of the Bible, but these various "strands" or (unknown) ancient authors apparently actually wrote down various portions of what we not have as our Bible.郑慕智是很有可能的原始来源提供的资料，在第一个五年书籍的圣经，但这些不同的“ strands ”或（未知）古代作者显然，其实写下各部分是什么，我们没有作为我们的圣经。 To give an idea of how these various strands intertwine, the first ten chapters of the King James Authorized Version of the book of Genesis are presented here, with the original authors, according to the modern analyst RE Friedman, indicated in color: J E P R.举一个构思，如何将这些不同的strands intertwine ，第一10章国王詹姆斯授权版的这本书的成因是在这里，与原来的作者，根据现代分析师重新弗里德曼表示，在彩色瞭望日本： e p r. ('E' did not contribute to this excerpt.) （ '电子'没有为此作出贡献的摘录） 。

CHAPTER 1第1章

1 (P) In the beginning God created the heaven and the earth. 1 （ p ）在一开始上帝创造天地。
2 And the earth was without form, and void; and darkness was upon the face of the deep. 2 ，地球是没有形式，而且无效;与黑暗是后面对深。 And the Spirit of God moved upon the face of the waters. 和上帝的精神动议后，面对的水域。
3 And God said, Let there be light: and there was light. 三和上帝说，让有轻：有轻。
4 And God saw the light, that it was good: and God divided the light from the darkness. 四，上帝看到了光，这是良好的：与神的划分根据从黑暗中。
5 And God called the light Day, and the darkness he called Night. 5日和上帝的所谓轻的一天，黑暗中他所谓的夜晚。 And the evening and the morning were the first day. 和晚上和今天上午分别的第一天。
6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 6日和上帝说，让有一个firmament在中水域，并让它鸿沟水域从水域。
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 7日和上帝作出firmament ，并划分水域，其中下firmament从水域，其中以上firmament ：它是如此。
8 And God called the firmament Heaven. 8日和上帝称为firmament天堂。 And the evening and the morning were the second day. 和晚上和今天上午分别在第二天。
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 9日和上帝说，让下水域天堂被聚集在一起所不欲，一个地方，让干地出现：它是如此。
10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. 10日和上帝所谓的旱地地球;和聚集的水域，所谓他在公海：上帝看到，这是好的。
11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. 11和上帝说，让地球带来草，药草高产制种，果树高产水果后，他的一种，其种子，这本身就是，当地球：它是如此。
12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. 12日和地球带来了草，药草和高产制种后，他的实物，树高产水果，其种子是在自己后，他的一种：与神的看到，这是好的。
13 And the evening and the morning were the third day. 13日和晚上和今天上午分别第三天。
14 And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: 14和上帝说，让有灯，在firmament的天堂分化天，从夜间，让他们为标志，和季节，和天，和年：
15 And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. 15 ，让他们为灯，在firmament的天堂，让轻后，地球：它是如此。
16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. 16日和上帝取得了两个伟大的灯;更大的轻治，天，和较小的轻治，夜间：他提出颗星也。
17 And God set them in the firmament of the heaven to give light upon the earth, 17日和上帝设定，在firmament的天堂，让轻后，地球，
18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. 18日和统治一天及以上的夜，并鸿沟鉴于从黑暗中：上帝看到，这是好的。
19 And the evening and the morning were the fourth day. 19日和晚上和今天上午分别第四天。
20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. 20和上帝说，让水域带来非常感人的动物，这祂所的生活，和鸡可能飞往地球上空，在公开firmament的天堂。
21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. 21日和上帝创造大鲸鱼，每一个生活的动物，这moveth ，其中水域带来了大量后，他们的实物，每翼禽后，他的一种：与神的看到，这是好的。
22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. 22日和上帝祝福他们，说，富有成果，并乘以，并填写水域，在公海，让鸡乘以在地球上。
23 And the evening and the morning were the fifth day. 23日和晚上和今天上午分别第五天。
24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. 24日和上帝说，让地球带来生活的动物后，他的实物，牛，和爬行事，和野兽的地球后，他的一种：它是如此。
25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. 25日和上帝所作的野兽的地球后，他的实物，和牛后，他们的实物，每一件事， creepeth后，地球后，他的一种：与神的看到，这是好的。
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 26日和上帝说，让我们的男子在我们的形象，经过我们的相似性：和让他们有统治鱼的大海，比鸡的空气，和超过牛，和所有的地球，以及超过每一个蠕动的东西， creepeth后，地球。
27 So God created man in his own image, in the image of God created he him; male and female created he them. 27日，所以上帝创造的男子在他自己的形象，在形象，上帝创造他，他;男性和女性创造了他。
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 28日和上帝祝福他们，上帝说祂他们，富有成果，并乘以，和充实地球，并制服它：有统治鱼的大海，比鸡的空气，和每一个生活的事这moveth后，地球。
29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. 29日和上帝说，看哪，我已经给你的每药草轴承种子，这是后面对所有地球，每树，在哪一个是果实的树高产制种;给你的，它应为肉类。
30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. 30日和每一个野兽的地球，并以每禽的空气，和每一件事， creepeth后，地球，其中有生活，我所提供的每一个绿色药草，肉类：它是如此。
31 And God saw every thing that he had made, and, behold, it was very good. 31日和上帝看到每一件事，他已作出，并看哪，这是非常好的。 And the evening and the morning were the sixth day. 和晚上和今天上午分别第六天。

CHAPTER 2第2章

(P) 1 Thus the heavens and the earth were finished, and all the host of them. 性（ P ） 1因此，天地完成，所有的东道国。
2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 2并于第七天上帝结束了他的工作，他已作出;他休息，就第七天，从他的所有工作，他已作出。
3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. 三和上帝的祝福第七天，和神圣的：因为它在休息，他曾从他的所有工作，上帝创造和取得的。
4 (R) These are the generations of the heavens and of the earth when they were created, (J) in the day that the LORD God made the earth and the heavens, 4 （ ） ，这是几代天的地球时，他们创造的， （ j ）在那一天上帝使地球和天空，
5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 5 ，每个厂的领域之前，这是在地球上，每一个中药的领域之前，它的增长：为上帝没有引起它下雨后，地球，有没有一个人到在地上。
6 But there went up a mist from the earth, and watered the whole face of the ground. 六，但到了一个有薄雾，从地球，并浇水整个面对地面。
7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 7日和上帝形成的男子地上的泥土，和呼吸到他的鼻孔呼吸的生活;和男子成为一个活的灵魂。
8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 8日和上帝的种植园东移，在伊甸园;和在那里，他把人，他已成立。
9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 9日和出地面，使上帝的增长，每树是愉快的景象，和良好的食物;的生命树，也处于该花园，和树的知识，善和恶。
10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 10日和一条河走出去的伊甸园，以水花园;和从再据parted ，并成为分成四个元首。
11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 11月的名称，第一是pison ：这是它其中compasseth整个土地的哈腓拉，那里是金;
12 And the gold of that land is good: there is bdellium and the onyx stone. 12和黄金的土地是好的：有bdellium和玛瑙石。
13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 13日和名称，第二河是由基红：同样是认为compasseth整个土地的埃塞俄比亚。
14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. 14日和名称第三河是hiddekel ：这是它其中goeth对以东的亚述。 And the fourth river is Euphrates. 和第四次河是幼发拉底河。
15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. 15日和上帝了该名男子，并把他纳入伊甸园打扮它，并继续使用它。
16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 16日和上帝指挥，该名男子说，每一个树的花园你mayest自由吃：
17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 17 ，但该树的知识，善和恶的，你不可吃它：在那一天你eatest有你一定死。
18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 18和上帝说，这是不好的，该名男子应该是单独，我会令他一帮助满足他。
19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 19日和出地面上帝形成了每一个野兽的领域，每一个鸡的空气;带来了他们所不欲，亚当，看看有什么，他将拜会他们：亚当和什么所谓的每一个生物，这是名称。
20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 20日和亚当了名字，所有的牛只，以及家禽的空气，和每一个野兽的领域;但对于亚当有没有被发现的一个帮助满足他。
21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 21日和上帝所造成的一种深度睡眠状态下降后，亚当，和他睡 ： 他和他的一个肋骨，并关闭了肉，而是;
22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 22日和肋骨，上帝已采取从人，他所作的一名女子，带着所不欲，该名男子。
23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 23日和亚当说，这是现在我的骨骨，肉我的肉体：她应被称为女子，因为她被带到了人。
24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 24因此，应一名男子离开他的父亲和他的母亲，并应cleave所不欲，他的妻子：他们应一体。
25 And they were both naked, the man and his wife, and were not ashamed. 25日和他们都是赤身露体，该名男子和他的妻子，并没有感到羞愧。

CHAPTER 3第3章

1 (J) Now the serpent was more subtil than any beast of the field which the LORD God had made. 1款（ j ）现在蛇更subtil比任何野兽的领域，其中上帝已作出。 And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? 他说，所不欲，该名女子，雅，祂所上帝说，叶不得吃的每一个树的花园？
2 And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: 2 ，该名女子说，你们蛇，我们可能会吃的果实树木的花园：
3 But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. 三，但果实的树该公司正处于该花园，上帝祂所说，叶不得吃它，也不应叶触摸，以免叶死亡。
4 And the serpent said unto the woman, Ye shall not surely die: 4和蛇说，祂该名女子，叶不得肯定模具：
5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. 5上帝doth知道，在天叶吃有，那么您的眼睛，应开放，叶应作为神，知道善和恶。
6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. 6时，该名女子，看到树是好的食物，这是愉快的眼中，树理想，使一个明智的，她的果实，及没有吃饭，给还对她丈夫与她;和他吃。
7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. 7和的眼中，他们都开放，他们知道他们赤裸;和他们sewed图树叶一起，并作出了自己的围裙。
8 And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. 8日和他们听到的声音，上帝走在花园里，在凉爽的一天：与亚当和他的妻子躲在自己从在场的上帝之间的树木的花园。
9 And the LORD God called unto Adam, and said unto him, Where art thou? 9日和上帝所不欲，所谓的亚当，祂说，如果你的艺术呢？
10 And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. 10日和他说，我听到你的声音在花园里，我很害怕，因为我是赤裸裸的;我躲在自己。
11 And he said, Who told thee that thou wast naked? 11日和他说，谁告诉你说你废赤裸裸的？ Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? 行事你吃的树， whereof i指挥，你认为你shouldest吃不是？
12 And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. 12日和该名男子说，该名女子，其中你gavest要与我，她给了我的树，和我没有吃的了。
13 And the LORD God said unto the woman, What is this that thou hast done? 13和上帝说，祂该名女子，这是什么表示，祢做什么？ And the woman said, The serpent beguiled me, and I did eat. 和该名女子说，蛇beguiled我，我没有吃的了。
14 And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 14和上帝说，你们蛇，因为祢这样做，你的艺术诅咒以上的所有牛只，及以上的每一个野兽的领域;时，你的腹部shalt你去，和灰尘shalt你吃的所有的日子你的生活：
15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. 15 ，我会向你之间的敌意和该名女子之间，以及你的种子和她的种子;它应瘀伤你的头，和你瘀伤，他的致命弱点。
16 Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. 16所不欲，该名女子他说，我将极大地乘以你的悲伤和你的概念;在悲伤你带来的儿童;和你的愿望，应是你的丈夫，他应统治你。
17 And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; 17日和祂对亚当他说，因为祢hearkened祂的声音，你的妻子，行事吃掉的树，而我指挥你，说你不可吃的：诅咒的是你的理由，为了;在悲痛shalt你吃的，它所有的日子你的生活;
18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; 18荆棘，也和thistles不得带出的向你哭喊;你吃中药的领域;
19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. 在19日的汗水你面对shalt你吃面包，直到你所不欲，返回地面;出它浪费你的行动：尘你的艺术，和祂的尘埃shalt你的回报。
20 And Adam called his wife's name Eve; because she was the mother of all living. 20日和亚当所谓他的妻子的名字前夕;因为她的母亲，所有生活。
21 Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. 21所不欲，亚当还和他的妻子没有上帝，使涂层的皮，和他们的温饱。
22 And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 22日和上帝说，看哪，这名男子是成为我们的一员，知道的善和恶的：现在，否则，他提出他的手，并采取同样的生命树，吃，住，为以往任何时候都：
23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 23因此，上帝给他提出了从伊甸园，到地上从whence他被带到。
24 So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. 24 ，所以他赶走，该名男子;和他放置在东面的伊甸园cherubims ，和一个燃烧的剑，这把以各种方式，保持方式，生命之树。

CHAPTER 4第4章

1 (J) And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 1 （ j ）和亚当知道前夕，他的妻子和她的构想，和裸该隐，并表示，我获得了一名男子从主。
2 And she again bare his brother Abel. 2和她再次暴露了他的兄弟亚伯。 And Abel was a keeper of sheep, but Cain was a tiller of the ground. 和Abel是一个畜养绵羊，但该隐是一个分蘖的地上。
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 三和在过程中的时间，来通过，该隐带来的成果，地面一所不欲，提供主。
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. 4月和Abel ，他也带来了该firstlings对他的羊群和脂肪。 And the LORD had respect unto Abel and to his offering: 和主已所不欲，尊重阿贝尔和他的提供：
5 But unto Cain and to his offering he had not respect. 五，但所不欲，该隐和他提供，他不尊重。 And Cain was very wroth, and his countenance fell. 和该隐是非常wroth ，和他的countenance下跌。
6 And the LORD said unto Cain, Why art thou wroth? 6日和主说祂该隐，为什么艺术你wroth ？ and why is thy countenance fallen? 为什么是你的countenance下降？
7 If thou doest well, shalt thou not be accepted? 7如果你doest好， shalt你不能接受呢？ and if thou doest not well, sin lieth at the door. 如果你doest没有好，单仲偕lieth在大门。 And unto thee shall be his desire, and thou shalt rule over him. 和你所不欲，应他的愿望，和你的统治，他的。
8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. 8日和该隐与亚伯他的兄弟：和它来通过，当他们在该领域，即该隐奋起反对阿贝尔他的弟弟，他和转换。
9 And the LORD said unto Cain, Where is Abel thy brother? 9日和主说祂该隐，亚伯是你的兄弟？ And he said, I know not: Am I my brother's keeper? 他说，我不知道：我是我的兄弟的门将？
10 And he said, What hast thou done? 10日和他说，什么行事你做什么？ the voice of thy brother's blood crieth unto me from the ground. 的声音，你弟弟的血crieth所不欲，我从地面。
11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 11日和现在的艺术你诅咒的从地球上，祂所开她的口，接受你兄弟的血从你的手;
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 12 ，当你tillest地面，它不得，今后产量所不欲，你的她的实力;逃犯和vagabond shalt你必须在地球上。
13 And Cain said unto the LORD, My punishment is greater than I can bear. 13日和Cain说祂上帝，我的处罚是更大的比我所能承受的。
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 14看哪，祢驱动我的这一天从地球的表面上;从你的脸，应我躲在;我会逃犯和vagabond在地球和它应来通过，即每个人都认为， findeth我应，斩了我。
15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. 15日和上帝对祂说，因此，凡slayeth该隐，报复，应采取对他的七倍。 And the LORD set a mark upon Cain, lest any finding him should kill him. 和主树立了马克后，该隐，否则任何调查，他应该将他杀死。
16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 16日和该隐失控，从在场的上帝，并详述在土地点头，对东方的伊甸园。
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 17日和该隐知道他的妻子和她的构想，和裸尹万良：和他builded一个城市，和所谓的名称，城市，名称后，他的儿子，尹万良。
18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 18日和所不欲，尹万良出生irad ：和irad begat mehujael ：和mehujael begat methusael ：和methusael begat拉麦。
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 19日和拉麦了祂的两个妻子：名称，一个是adah ，和名称，其他zillah 。
20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 20日和adah裸露山：他的父亲，如住在帐篷，以及如有牛。
21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 21和他的兄弟的名字是朱巴尔：他的父亲所有，如处理竖琴和器官。
22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 22日和zillah ，她也暴露了tubalcain ，一instructer每artificer在黄铜和铁：和姐姐tubalcain是naamah 。
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 23日和拉麦说，祂对他的妻子， adah和zillah ，听到我的声音;叶的妻子拉麦，倾听所不欲，我的发言：我已被杀害，一名男子到我的伤人，和一名年轻男子到我的伤害。
24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. 24如果该隐应之仇七倍，真正拉麦70和七倍。
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 25日和亚当知道他的妻子，再次暴露了她和一个儿子，并呼吁他的名字，塞思：为上帝，她说，祂所任命我的另一个种子，而非阿贝尔，其中该隐的转换。
26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD. 26日和塞思，他也有出生的儿子;他呼吁他的名字， eNOS的：随后开始的男子呼吁名称主。

CHAPTER 5第5章

1 (R) This is the book of the generations of Adam. 1 （ ） ，这是这本书的几代人亚当。 In the day that God created man, in the likeness of God made he him;在那一天上帝创造的男子，在上帝的相似性，他作出了他;
2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. 2男性和女性创造了他;和祝福他们，并呼吁他们的名字亚当，在一天中时，他们创造的。
3 And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:三和亚当生活一100和三十年，和begat儿子在他自己的肖像后，他的形象; ，并呼吁他的名字，塞思：
4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 4和天亚当后，他曾begotten塞思被八百年：和他begat中华儿女：
5 And all the days that Adam lived were nine hundred and thirty years: and he died. 5和所有的日子，亚当生活被九百三十年：和他的死因。
6 And Seth lived an hundred and five years, and begat Enos: 6月和Seth住1 100和五年，和begat eNOS的：
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 7月和Seth生活后，他begat eNOS的八○七年，和begat中华儿女：
8 And all the days of Seth were nine hundred and twelve years: and he died. 8日和所有的日子塞思被九一二年：和他的死因。
9 And Enos lived ninety years, and begat Cainan:九和eNOS生活90年，和begat彩：
10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 10和eNOS生活后，他begat彩南八百一十五年，和begat中华儿女：
11 And all the days of Enos were nine hundred and five years: and he died. 11和所有天的eNOS被九百零五年：和他的死因。
12 And Cainan lived seventy years, and begat Mahalaleel: 12日和彩南住七十年，和begat mahalaleel ：
13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 13日和彩南居住后，他begat mahalaleel八百四十年，和begat中华儿女：
14 And all the days of Cainan were nine hundred and ten years: and he died. 14和所有天彩南共910年：和他的死因。
15 And Mahalaleel lived sixty and five years, and begat Jared: 15日和60 mahalaleel生活和五年，和begat贾里：
16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 16日和mahalaleel生活后，他begat贾里八百三十年，和begat中华儿女：
17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 17日和所有的日子mahalaleel分别为890和五年：和他的死因。
18 And Jared lived an hundred sixty and two years, and he begat Enoch: 18日和贾里住1 100 60和二年，他begat尹万良：
19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 19日和贾里生活后，他begat尹万良八百年，和begat中华儿女：
20 And all the days of Jared were nine hundred sixty and two years: and he died. 20日和所有的日子，贾里被960和二年：和他的死因。
21 And Enoch lived sixty and five years, and begat Methuselah: 21日和尹万良住了60和五年，和begat撒拉：
22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 22日和尹万良步行与上帝后，他begat撒拉三百年，和begat中华儿女：
23 And all the days of Enoch were three hundred sixty and five years: 23日和所有的日子，尹万良分别为360和五年：
24 And Enoch walked with God: and he was not; for God took him. 24日和尹万良步行与上帝：和他不是;上帝带他。
25 And Methuselah lived an hundred eighty and seven years, and begat Lamech: 25日和撒拉住1 100 80和七年，和begat拉麦：
26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 26日和撒拉生活后，他begat拉麦780和二年，和begat中华儿女：
27 And all the days of Methuselah were nine hundred sixty and nine years: and he died. 27日和所有的日子，撒拉人960和九年：和他的死因。
28 And Lamech lived an hundred eighty and two years, and begat a son: 28日和拉麦住1 100 80和二年，和begat儿子：
29 (J) And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. 29 （ j ）和他呼吁他的名字，诺亚说，这同时应安慰我们关于我们的工作和泪水的我们手中，因为地面，其中主祂所诅咒。
30 (R) And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 30 （ R ）和拉麦生活后，他begat诺亚590和五年，和begat中华儿女：
31 And all the days of Lamech were seven hundred seventy and seven years: and he died. 31日，和所有的日子拉麦被770和七年：和他的死因。
32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. 32和诺亚是五百年岁：和诺亚begat shem ，火腿，和雅弗。

CHAPTER 6第6章

1 (J) And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 1 （ j ）和它来通过，当男人开始以倍数对地球的表面上，和女儿的出生所不欲，
2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 二，该神的儿子，看到女儿的男子，他们公平的;他们把他们的妻子所有，他们选择了。
3 And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. 三和主说，我的精神，不得始终努力与男子，他也是肉：但他的天应一100和二十年。
4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. 四有巨人在地球在这些天;和也后，当神的儿子来到在祂的女儿的男子，和他们裸露的儿童，他们同时成为强大的男子，其中的岁，男子的名声。
5 And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. 5日和上帝看到了邪恶的男子在伟大的地球，并且每一个想象的思想，他的心，只有邪恶不断。
6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart. 6和它悔过勋爵说，他作出了男子对地球，它悲痛，他在他的心。
7 And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. 7日和主说，我会摧毁人，我已经建立，从地球的表面上;两个人，兽，和爬行事，和家禽的空气;它repenteth我说我已令他们。
8 But Noah found grace in the eyes of the LORD. 八，但诺亚发现的宽限期，在眼中的上帝。
9 (P) These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God. 9 （ p ）项，这些都是几代人的诺亚：诺亚是一个公正的男子和完善在他的几代人，诺亚走与上帝。
10 And Noah begat three sons, Shem, Ham, and Japheth. 10和诺亚begat有三个儿子， shem ，火腿，和雅弗。
11 The earth also was corrupt before God, and the earth was filled with violence. 11地球也腐败，在上帝面前，和地球充满了暴力。
12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. 12日和上帝看地球，并看哪，这是腐败;所有的肉已损坏，他的方式后，地球。
13 And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. 13和上帝说祂的诺亚，结束所有的肉是来之前我;地球是充满暴力，并通过他们，以及看哪，我将摧毁它们与地球。
14 Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. 14 ，使你一方舟的Gopher木材;客房shalt你作出的方舟，并shalt足球场，它内部和沥青。
15 And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 15 ，这是时装你使它：长度方舟应三百肘，广度，这50肘，和它的高度， 30肘。
16 A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. 16一个窗口， shalt你作出的方舟，并在一肘shalt你完成以上;及大门方舟shalt你设置在一侧;较低，第二，第三的故事shalt你使。
17 And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. 17日，看哪，我，连我自己，这样做带来防洪的水域后，地球，摧毁所有的肉体，其中，是呼吸的生命，从下天堂;每一件事，是在地球上，应死。
18 But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. 18 ，但与你，我将建立我的盟约;和你接触到的方舟，你和你的儿子，和你的妻子，和你儿子的妻子与你。
19 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. 19日和每一个生活的事，所有的肉，每两个排序shalt你带入方舟，让他们活着，与你，他们应男性和女性。
20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. 20家禽后，他们的实物，牛后，他们的一种，每一个蠕动的事地球后，他的实物，每两个排序自所不欲，你，让他们活着。
21 And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. 21日，并采取你所不欲，你的所有食物，就是吃了，和你收集到你;它应为食物为你，并为他们。
22 Thus did Noah; according to all that God commanded him, so did he. 22日，因此挪亚;根据所有上帝指挥他，所以他。

CHAPTER 7第7章

[Note: Chapter 7 and 8 are of particular interest, as the text switches frequently between the two main authors. [注：第7章和第8条是特别有兴趣，作为文本开关频繁的两个主要作者。 The Redactor seems to have wanted to preserve both the J and P accounts more or less intact.该redactor似乎已要维护双方的J和P帐目更多或更少不变。 As a result, the text is quite repetitious:因此，文字是相当重复：