Author’s Note:
This article will cover all mentions of God’s and human’s genders in Genesis 5, 10, and 11:10-32, inspecting the Hebrew language of each verse.
As has been mentioned in previous articles, words in square brackets (i.e., “[ ]”) are those not included in the ESV translation that indicate gender in some way or have bearing on gender.
Because I do not speak Hebrew, I will be relying heavily on translations (primarily Strong’s Concordance) of individual words and my limited knowledge of grammatical structure.
While my research is based on an interlinear version, for ease of reading verses will be presented in the ESV translation, with words marked in the English character version of the original. It is of note that the translation to English characters is not always smooth and sometimes seems to lose the nuances of the original text. Some words appear the same, but have slightly different translations. In rare cases, the definition differs from the ESV translation. These words will be defined below the passage. A phrase I will commonly use is “As translated”, meaning that there is no translation for that word to my knowledge beyond the translation used in the text.
While in many places the word “he” or “she” is added, the Hebrew text frequently conveys this via its use of verbs. Hebrew verbs include a gender which points to the gender of the person or being portrayed (Van Pelt, n.d.). Typically speaking, this is how the gender is assigned in translations. Due to this nature of the verbs, I will include the gender for all verbs throughout, (excepting the rare verbs that convey no gender). That being said, I will leave it up to the reader to decipher who the character is to which it applies (do not forget inanimate objects such as the earth).
It is also of note that often one Hebrew word translates into several in English, and these are frequently shifted into a different order to fulfill grammatical rules within a passage. While it does not affect the translation (and in fact makes it more accurate), it does somewhat confuse the placement when Hebrew words are shown. The Hebrew version will always be placed after the last word of a series of words it translates to in the English version. This may be somewhat inaccurate, and I encourage you to look up an interlinear version (see bibliography at the end) in order to get a full picture of what words relate to which other words. This is also why some of the words and genders marked for a verb do not directly follow an English verb in the passage.
Some repetitiveness may occur in translations of words, this is to make references back to certain passages easier to read without referring back to notes on past verses.
My intention is that every word conveying gender is marked in some way. That being said however, some may slip through the cracks. Also, it is of note that some “he”/“she” has been added to English translations to convey the gender indicated in other ways in the Hebrew text. These naturally will not be marked with their meaning as the word essentially corresponds to a different word that is marked with a gender and/or definition. Much of the critical thinking is left to the reader to interpret the text.
Breakdown of Genesis 5:
Genesis 5:1
“This is the book of the generations of Adam (‘āḏām). When God created man (‘āḏām), he made (masculine) him (‘ēṯ) in the likeness of God.”
(Genesis 5:1 ESV, BLB)
‘Āḏām means “man” or “human” or refers to Adam specifically, depending on context (Strong, 1890).
‘Ēṯ is used to denote an object or person to which a verb refers. (Strong)
Genesis 5:2
“Male (zāḵār, as translated) and female (nᵊqēḇâ, as translated) he created (bārā’, masculine) them, and he blessed (bāraḵ, masculine) them and named (qārā’, masculine) them Man (‘āḏām) when they were created.”
(Genesis 5:2 ESV, BLB)
‘Āḏām means “man” or “human” or refers to Adam specifically, depending on context (Strong, 1890).
Genesis 5:3
“When Adam (‘āḏām) had lived (ḥāyâ, masculine) 130 years, he fathered (yālaḏ, masculine, as translated) a son (assumed word) in his own likeness, after his image, and named (qārā’, masculine) him (šēm) Seth.”
(Genesis 5:3 ESV, BLB)
‘Āḏām means “man” or “human” or refers to Adam specifically, depending on context (Strong, 1890).
Šēm refers to a name, rather than meaning “him” specifically.
Genesis 5:4
“[“Then were” (hāyâ, masculine)] The days of Adam (‘āḏām) after he fathered (yālaḏ, masculine, as translated) Seth were 800 years; and he had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:4 ESV, BLB)
‘Āḏām means “man” or “human” or refers to Adam specifically, depending on context (Strong, 1890).
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:5
“Thus (hāyâ, masculine) all the days that Adam (‘āḏām) lived (ḥāyay, masculine) were 930 years, and he died (mûṯ, masculine).”
(Genesis 5:5 ESV, BLB)
‘Āḏām means “man” or “human” or refers to Adam specifically, depending on context (Strong, 1890).
Genesis 5:6
“When Seth had lived (ḥāyâ, masculine)105 years, he fathered (yālaḏ, masculine, as translated) Enosh.”
(Genesis 5:6 ESV, BLB)
Genesis 5:7
“Seth lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Enosh 807 years and had (yālaḏ, masculine, as translated) other sons (Bēn) and daughters (Baṯ).”
(Genesis 5:7 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:8
“Thus all the days of Seth were (hāyâ, masculine) 912 years, and he died (mûṯ, masculine).”
(Genesis 5:8 ESV, BLB)
Genesis 5:9
“When Enosh had lived (ḥāyâ, masculine) 90 years, he fathered (yālaḏ, masculine, as translated) Kenan.”
(Genesis 5:9 ESV, BLB)
Genesis 5:10
“Enosh lived (ḥāyâ, masculine) after he fathered (as translated) Kenan 815 years and had (yālaḏ, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:10 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:11
“Thus all the days of Enosh were (hāyâ, masculine) 905 years, and he died (mûṯ, masculine).”
(Genesis 5:11 ESV, BLB)
Genesis 5:12
“When Kenan had lived (ḥāyâ, masculine) 70 years, he fathered (yālaḏ, masculine, as translated) Mahalalel.”
(Genesis 5:12 ESV, BLB)
Genesis 5:13
“Kenan lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Mahalalel 840 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:13 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:14
“Thus all the days of Kenan were (hāyâ, masculine) 910 years, and he died (mûṯ, masculine).”
(Genesis 5:14 ESV, BLB)
Genesis 5:15
“When Mahalalel had lived (ḥāyâ, masculine) 65 years, he fathered (yālaḏ, masculine, as translated) Jared.”
(Genesis 5:15 ESV, BLB)
Genesis 5:16
“Mahalalel lived (ḥāyâ, masculine) after he fathered (yālaḏ, masculine, as translated) Jared 830 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:16 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:17
“Thus all the days of Mahalalel were (hāyâ, masculine) 895 years, and he died (mûṯ, masculine).”
(Genesis 5:17 ESV, BLB)
Genesis 5:18
“When Jared had lived (ḥāyâ, masculine) 162 years, he fathered (yālaḏ, masculine, as translated) Enoch.”
(Genesis 5:18 ESV, BLB)
Genesis 5:19
“Jared lived (ḥāyâ, masculine) after he fathered (yālaḏ, masculine, as translated) Enoch 800 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:19 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:20
“Thus all the days of Jared were (hāyâ, masculine) 962 years, and he died (mûṯ, masculine).”
(Genesis 5:20 ESV, BLB)
Genesis 5:21
“When Enoch had lived (hāyâ, masculine) 65 years, he fathered (yālaḏ, masculine, as translated) Methuselah.”
(Genesis 5:21 ESV, BLB)
Genesis 5:22
“Enoch walked (hālaḵ, masculine) with God after he fathered (yālaḏ, as translated) Methuselah 300 years and had (yālaḏ, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:22 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:23
“Thus all the days of Enoch were (hāyâ, masculine) 365 years.”
(Genesis 5:23 ESV, BLB)
Genesis 5:24
“Enoch walked (hālaḵ, masculine) with God, and he was not, for God took (lāqaḥ, masculine) him (‘ēṯ).”
(Genesis 5:24 ESV, BLB)
‘Ēṯ refers to the object of the sentence, rather than a gender (Strong)
Genesis 5:25
“When Methuselah had lived (hāyâ, masculine) 187 years, he fathered (yālaḏ, masculine, as translated) Lamech.”
(Genesis 5:25 ESV, BLB)
Genesis 5:26
“Methuselah lived (hāyâ, masculine) after he fathered (yālaḏ, as translated) Lamech 782 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:26 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:27
“Thus all the days of Methuselah were (hāyâ, masculine) 969 years, and he died (mûṯ, masculine).”
(Genesis 5:27 ESV, BLB)
Genesis 5:28
“When Lamech had lived (hāyâ, masculine) 182 years, he fathered (yālaḏ, masculine, as translated) a son (bēn) ”
(Genesis 5:28 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:29
“and called (qārā’, masculine) his (assumed word) name Noah, saying, ‘Out of the ground that the Lord has cursed (‘ārar, masculine), this one shall bring us relief (nāḥam, masculine) from our work and from the painful toil of our hands.’”
(Genesis 5:29 ESV, BLB)
Genesis 5:30
“Lamech lived (hāyâ, masculine) after he fathered (yālaḏ, as translated) Noah 595 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 5:30 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 5:31
“Thus all the days of Lamech were (hāyâ, masculine) 777 years, and he died (mûṯ, masculine).”
(Genesis 5:31 ESV, BLB)
Genesis 5:32
“After Noah was (hāyâ, masculine) 500 years old, Noah fathered (yālaḏ, masculine, as translated) Shem, Ham, and Japheth.”
(Genesis 5:32 ESV, BLB)
Genesis 10
Genesis 10:1
“These are the generations of the sons (bēn) of Noah, Shem, Ham, and Japheth. Sons (Bēn) were born (yālaḏ, masculine, as translated) to them after the flood.”
(Genesis 10:1 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:2
“The sons (Bēn) of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.”
(Genesis 10:2 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:3
“The sons (Bēn) of Gomer: Ashkenaz, Riphath, and Togarmah.”
(Genesis 10:3 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:4
“The sons (Bēn) of Javan: Elishah, Tarshish, Kittim, and Dodanim.”
(Genesis 10:4 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:5
“From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations.”
(Genesis 10:5 ESV)
Genesis 10:6
“The sons (Bēn) of Ham: Cush, Egypt, Put, and Canaan.”
(Genesis 10:6 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:7
“The sons (Bēn) of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. The sons of Raamah: Sheba and Dedan.”
(Genesis 10:7 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:8
“Cush fathered (yālaḏ, masculine, as translated) Nimrod; he (hû’) was (ḥālal, masculine) the first on earth to be a mighty man (gibôr, as translated).”
(Genesis 10:8 ESV, BLB)
Hû’ means “he”, “she”, or “it”.
Genesis 10:9
“He (hû’) was (hāyâ, masculine) a mighty hunter before the Lord. Therefore it is said (‘āmar, masculine), “Like Nimrod a mighty hunter before the Lord.””
(Genesis 10:9 ESV, BLB)
Hû’ means “he”, “she”, or “it”.
Genesis 10:10
“The beginning of his (assumed word) kingdom was (hāyâ, feminine) Babel, Erech, Accad, and Calneh, in the land of Shinar.”
(Genesis 10:10 ESV, BLB)
Genesis 10:11
“From that land he went (yāṣā’, masculine) into Assyria and built (bānâ, masculine) Nineveh, Rehoboth-Ir, Calah, and”
(Genesis 10:11 ESV, BLB)
Genesis 10:12
“Resen between Nineveh and Calah; that is the great city.”
(Genesis 10:12 ESV)
Genesis 10:13
“Egypt fathered (yālaḏ, masculine, as translated) Ludim, Anamim, Lehabim, Naphtuhim,”
(Genesis 10:13 ESV, BLB)
Genesis 10:14
“Pathrusim, Casluhim (from whom the Philistines came), and Caphtorim.”
(Genesis 10:14 ESV)
Genesis 10:15
“Canaan fathered (yālaḏ, masculine, as translated) Sidon his (assumed word) firstborn and Heth,”
(Genesis 10:15 ESV, BLB)
Genesis 10:16
“and the Jebusites, the Amorites, the Girgashites,”
(Genesis 10:16 ESV)
Genesis 10:17
“the Hivites, the Arkites, the Sinites,”
(Genesis 10:17 ESV)
Genesis 10:18
“the Arvadites, the Zemarites, and the Hamathites. Afterward the clans of the Canaanites dispersed.”
(Genesis 10:18 ESV)
Genesis 10:19
“And the territory of the Canaanites extended (hāyâ, masculine) from Sidon in the direction of Gerar as far as Gaza, and in the direction of Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.”
(Genesis 10:19 ESV, BLB)
Genesis 10:20
“These are the sons (bēn) of Ham, by their clans, their languages, their lands, and their nations.”
(Genesis 10:20 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:21
“To Shem also, the father (‘āḇ) of all the children of Eber, the elder brother (‘āḥ)of Japheth, children (bēn) were born (yālaḏ, masculine, as translated).”
(Genesis 10:21 ESV, BLB)
‘Āḇ means “father”, whether literal or figurative.
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
‘Āḥ means “brother”, or “male relative, whether literally or figuratively.
Genesis 10:22
“The sons (bēn) of Shem: Elam, Asshur, Arpachshad, Lud, and Aram.”
(Genesis 10:22 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:23
“The sons (bēn) of Aram: Uz, Hul, Gether, and Mash.”
(Genesis 10:23 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:24
“Arpachshad fathered (yālaḏ, masculine, as translated) Shelah; and Shelah fathered (yālaḏ, masculine, as translated) Eber.”
(Genesis 10:24 ESV, BLB)
Genesis 10:25
“To Eber were born (yālaḏ, masculine, as translated) two sons (bēn): the name of the one was Peleg, for in his days the earth was divided (pālaḡ, feminine), and his brother’s (‘āḥ) name was Joktan.”
(Genesis 10:25 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
‘Āḥ means “brother”, or “male relative, whether literally or figuratively.
Genesis 10:26
“Joktan fathered (yālaḏ, masculine, as translated) Almodad, Sheleph, Hazarmaveth, Jerah,”
(Genesis 10:26 ESV, BLB)
Genesis 10:27
“Hadoram, Uzal, Diklah,”
(Genesis 10:27 ESV)
Genesis 10:28
“Obal, Abimael, Sheba,”
(Genesis 10:28 ESV)
Genesis 10:29
“Ophir, Havilah, and Jobab; all these were the sons (bēn) of Joktan.”
(Genesis 10:29 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:30
“The territory in which they lived extended (hāyâ, masculine) from Mesha in the direction of Sephar to the hill country of the east.”
(Genesis 10:30 ESV, BLB)
Genesis 10:31
“These are the sons (bēn) of Shem, by their clans, their languages, their lands, and their nations.”
(Genesis 10:31 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 10:32
“These are the clans of the sons (bēn) of Noah, according to their genealogies, in their nations, and from these the nations spread abroad on the earth after the flood.”
(Genesis 10:32 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:10-32
Genesis 11:10
“These are the generations of Shem. When Shem was 100 years old, he fathered (yālaḏ, masculine, as translated) Arpachshad two years after the flood.”
(Genesis 11:10 ESV, BLB)
Genesis 11:11
“And Shem lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Arpachshad 500 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:11 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:12
“When Arpachshad had lived (ḥāyâ, masculine) 35 years, he fathered (yālaḏ, masculine, as translated) Shelah.”
(Genesis 11:12 ESV, BLB)
Genesis 11:13
“And Arpachshad lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Shelah 403 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:13 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:14
“When Shelah had lived (ḥāyâ, masculine) 30 years, he fathered (yālaḏ, masculine, as translated) Eber.”
(Genesis 11:14 ESV, BLB)
Genesis 11:15
“And Shelah lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Eber 403 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:15 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:16
“When Eber had lived (ḥāyâ, masculine) 34 years, he fathered (yālaḏ, masculine, as translated) Peleg.”
(Genesis 11:16 ESV, BLB)
Genesis 11:17
“And Eber lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Peleg 430 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:17 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:18
“When Peleg had lived (ḥāyâ, masculine) 30 years, he fathered (yālaḏ, masculine, as translated) Reu.”
(Genesis 11:18 ESV, BLB)
Genesis 11:19
“And Peleg lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Reu 209 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:19 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:20
“When Reu had lived (ḥāyâ, masculine) 32 years, he fathered (yālaḏ, masculine, as translated) Serug.”
(Genesis 11:20 ESV, BLB)
Genesis 11:21
“And Reu lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Serug 207 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:21 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:22
“When Serug had lived (ḥāyâ, masculine) 30 years, he fathered (yālaḏ, masculine, as translated) Nahor.”
(Genesis 11:22 ESV, BLB)
Genesis 11:23
“And Serug lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Nahor 200 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:23 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:24
“When Nahor had lived (ḥāyâ, masculine) 29 years, he fathered (yālaḏ, masculine, as translated) Terah.”
(Genesis 11:24 ESV, BLB)
Genesis 11:25
“And Nahor lived (ḥāyâ, masculine) after he fathered (yālaḏ, as translated) Terah 119 years and had (yālaḏ, masculine, as translated) other sons (bēn) and daughters (baṯ).”
(Genesis 11:25 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
Genesis 11:26
“When Terah had lived (ḥāyâ, masculine) 70 years, he fathered (yālaḏ, masculine, as translated) Abram, Nahor, and Haran.”
(Genesis 11:26 ESV, BLB)
Genesis 11:27
“Now these are the generations of Terah. Terah fathered (yālaḏ, masculine, as translated) Abram, Nahor, and Haran; and Haran fathered (yālaḏ, masculine, as translated) Lot.”
(Genesis 11:27 ESV, BLB)
Genesis 11:28
“Haran died (mûṯ, masculine) in the presence of his (assumed from previous passages) father (‘āḇ, as translated) Terah in the land of his (assumed from previous passages) kindred, in Ur of the Chaldeans.”
(Genesis 11:28 ESV, BLB)
Genesis 11:29
“And Abram and Nahor took (lāqaḥ, masculine) wives (‘iššâ). The name of Abram’s wife (‘iššâ) was Sarai, and the name of Nahor’s wife (‘iššâ), Milcah, the daughter (baṯ) of Haran the father (‘āḇ) of Milcah and Iscah.”
(Genesis 11:29 ESV, BLB)
‘Iššâ means “woman” or “wife” (Strong).
Baṯ typically refers to daughter, occasionally offspring in general, literal or figurative (Strong).
‘Āḇ means “father”, whether literal or figurative.
Genesis 11:30
“Now Sarai was (hāyâ, feminine) barren; she had no child.”
(Genesis 11:30 ESV, BLB)
Genesis 11:31
“Terah took (lāqaḥ, masculine) Abram his son (bēn) and Lot the son (bēn) of Haran, his grandson (bēn bēn), and Sarai his daughter-in-law (kallâ), his son (bēn) Abram’s wife (‘iššâ), and they went forth (yāṣā’, masculine) together from Ur of the Chaldeans to go into the land of Canaan, but when they came (bô’, masculine) to Haran, they settled (yāšaḇ, masculine) there.”
(Genesis 11:31 ESV, BLB)
Bēn typically refers to son, occasionally offspring in general, literal or figurative (Strong).
kallâ means “bride” or “sons wife”.
‘Iššâ means “woman” or “wife” (Strong).
Genesis 11:32
“The days of Terah were (hāyâ, masculine) 205 years, and Terah died (mûṯ, masculine) in Haran.”
(Genesis 11:32 ESV, BLB)
Note: yālaḏ appears to be in two forms, one indicating with gender and one without. All have previously been established as male, thus the “as translated” without denoting “he” as inaccurate. “He” has been added to flow better in English, but to specifically mark “he” as not included is splitting hairs unnecessarily.
Author’s Thoughts:
I chose to lump these chapters together due to their similarities. All three are mostly made up of genealogies, with Genesis 5:29 acting as a brief interlude (“and called his name Noah, saying, ‘Out of the ground that the Lord has cursed, this one shall bring us relief from our work and from the painful toil of our hands.’”) (Genesis 5:29 ESV), though having no reference to gender outside of identifying characters.
Genesis 5:1 starts off the genealogy, including mankind’s origins, stating simply: “This is the book of the generations of Adam (‘āḏām). When God created man (‘āḏām), he made him (‘ēṯ) in the likeness of God.” (Genesis 5:1 ESV, BLB). As previously stated, ‘Āḏām is used to mean either “man” or “mankind” or sometimes “Adam” himself (Strong, 1890). Here it is referencing the creation of Adam, meaning any of the three could be applied with similar outcomes.
While “’ēṯ” in this form does mean “he”, implying Adam himself may be being specified (Strong), as previously tackled in Part 1 of this series when Genesis 1:26 was covered, all human were made in God’s image, and Adam specifically being referred to in this way does not detract from this. Genesis 5:2 on the other hand emphasizes the opposite approach with ‘āḏām meaning mankind by saying “Male and female he created them, and he blessed them and named them Man (‘āḏām) when they were created.” (Genesis 5:2 ESV, BLB). Either way, the overall meaning is the same. God created the first human, who was Adam. He further created Eve as well, and both (specifically, “male and female”) were blessed by him.
From here, the chapter goes directly into genealogies for the remainder of the chapter (Genesis 5:3-32). While the women are not named throughout this genealogy, they are instead referenced in passing under “other sons and daughters”. This indicates a particular lineage is being traced, rather than a full family tree. As this was discussed in Part 3 of this series, I will restate my previous assessment on this topic, namely that males are listed to give a skeleton genealogy. Many daughter’s names as well as son’s names are left out to simplify the genealogy, which in this instance (and many others, such as Jesus’s genealogy in Matthew 1) is more important in bridging the gap between two important characters than giving a complete family tree. According to the repeated “had other sons and daughters” (Genesis 5:4, 5:6, 5:10, 5:13, 5:16, 5:19, 5:22, 5:25, 5:30), other children of both genders were born, but not named in the Bible.
As previously quoted in earlier sections of this series, “Dictionary of Gender in the Torah” puts it this way:
“Biblical genealogies rarely mention women. However, comparison with the practices of similarly organized cultures suggests that the male-focused way of marking relationships presumes and reinforces the practice of endogamy—marriage within the lineage. Meanwhile, because endogamy results in kin who are related to each other in multiple ways, a patrilineage is a shorthand reckoning. It also allows for flexibility in expression as group alignments change over time. In short, genealogies in male terms should not be taken as signaling women’s lack of value in Israelite society.” (The Jewish Publication Society).
In summation, male centered genealogies are used to simplify the line, not to demean women. A simplified genealogy requires only one side be traced, which makes it necessary to leave out one gender or the other or cherry-pick between to include certain people and leave out others, and in the Bible (and many cultures since) it has happened to be the male side rather than female. The same logic may be applied frequently in Genesis 10 and 11, particularly seen in Genesis 11:10-28, and 11:32.
Genesis 10 generally refers to sons only, without including the “sons and daughters” statement, but gives a much broader family tree that includes brothers. As with previous genealogies, however, this is pointing forward to Jesus. Each man listed in the genealogy are males from the line that eventually would bear Jesus, and yet none of them were the Messiah. Each son that was born brought hope of the bruising of the serpent head (Genesis 3:15), and each brought disappointment instead.
Even in Genesis 10:8-12 where the passage states “Cush fathered Nimrod; he was the first on earth to be a mighty man. He was a mighty hunter before the Lord. Therefore it is said, ‘Like Nimrod a mighty hunter before the Lord.’ The beginning of his kingdom was Babel, Erech, Accad, and Calneh, in the land of Shinar. From that land he went into Assyria and built Nineveh, Rehoboth-Ir, Calah, and Resen between Nineveh and Calah; that is the great city” (Genesis 10:8-12 ESV), all his accolades still add up to less than God. Genesis 10:25 specifically says “in his days the earth was divided, pointing out the brokenness and emphasizing that Peleg was not the coming Massiah.
Genesis 10:13 begins referring to people groups, as opposed to individuals, as in Genesis 10:14 and 10:16-18 as well. Genesis 10:15 refers to two individuals who fathered nations as well. Genesis 10:26-29 also specifically mentions Joktan’s sons whose descendants went on to become nations and tribes.
Genesis 10:21 “To Shem also, the father (‘āḇ) of all the children of Eber, the elder brother (‘āḥ) of Japheth, children (bēn) were born (yālaḏ, masculine, as translated).” (Genesis 10:21 ESV, BLB) I have purposefully left the first mention of children blank. This is because this word does not appear to exist in the original text, although it is obvious that children of some sort are being referred to. This verse falls under the above analyses regardless, as does 10:31, which recaps that these are Shem’s sons.
An obvious exception is Genesis 11:29, which specifically names Sarai and Milcah, although introducing them through their husbands. They are likely introduced this way as their husbands were already introduced as characters previously, being direct descendants of the line in question. Sarai is also mentioned in the next verse as being barren, as it is pertinent to the story.
Genesis 11:31 follows in similar manner:
“Terah took Abram his son and Lot the son of Haran, his grandson, and Sarai his daughter-in-law, his son Abram’s wife, and they went forth together from Ur of the Chaldeans to go into the land of Canaan, but when they came to Haran, they settled there.” (Genesis 11:31 ESV)
Obviously, gender is not the study of these chapters, but it is easy to glance at the layout and assume the frequent omission of women relates to sex. I hope this brief analysis clears up some questions regarding that making it easier to recenter our attention on the clear lack of a savior in these chapters.
Bibliography
Blue Letter Bible, Hebrew Interlinear, 2025
English Standard Version Bible, 2016
