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Genesis 11-15
New American Bible (Revised Edition)

Chapter 11

Tower of Babel.[a] 1 The whole world had the same language and the same words. 2 When they were migrating from the east, they came to a valley in the land of Shinar[b] and settled there. 3 They said to one another, “Come, let us mold bricks and harden them with fire.” They used bricks for stone, and bitumen for mortar. 4 Then they said, “Come, let us build ourselves a city and a tower with its top in the sky,[c] and so make a name for ourselves; otherwise we shall be scattered all over the earth.”

5 The Lord came down to see the city and the tower that the people had built. 6 Then the Lord said: If now, while they are one people and all have the same language, they have started to do this, nothing they presume to do will be out of their reach. 7 Come, let us go down and there confuse their language, so that no one will understand the speech of another. 8 So the Lord scattered them from there over all the earth, and they stopped building the city. 9 That is why it was called Babel,[d] because there the Lord confused the speech of all the world. From there the Lord scattered them over all the earth.

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

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

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

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

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

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

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

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

II. The Story of the Ancestors of Israel

Terah. 27 These are the descendants of Terah.[i] Terah begot Abram, Nahor, and Haran, and Haran begot Lot. 28 Haran died before Terah his father, in his native land, in Ur of the Chaldeans.[j] 29 Abram and Nahor took wives; the name of Abram’s wife was Sarai,[k] and the name of Nahor’s wife was Milcah, daughter of Haran, the father of Milcah and Iscah.(C) 30 Sarai was barren; she had no child.

31 Terah took his son Abram, his grandson Lot, son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and brought them out of Ur of the Chaldeans, to go to the land of Canaan. But when they reached Haran, they settled there.(D) 32 The lifetime of Terah was two hundred and five years; then Terah died in Haran.[l]

Chapter 12

Abram’s Call and Migration. 1 The Lord said to Abram: Go forth[m] from your land, your relatives, and from your father’s house to a land that I will show you.(E) 2 [n]I will make of you a great nation, and I will bless you; I will make your name great, so that you will be a blessing.(F) 3 (G)I will bless those who bless you and curse those who curse you. All the families of the earth will find blessing in you.[o]

4 (H)Abram went as the Lord directed him, and Lot went with him. Abram was seventy-five years old when he left Haran. 5 [p]Abram took his wife Sarai, his brother’s son Lot, all the possessions that they had accumulated, and the persons they had acquired in Haran, and they set out for the land of Canaan. When they came to the land of Canaan, 6 [q]Abram passed through the land as far as the sacred place at Shechem, by the oak of Moreh. The Canaanites were then in the land.

7 The Lord appeared to Abram and said: To your descendants I will give this land. So Abram built an altar there to the Lord who had appeared to him.(I) 8 From there he moved on to the hill country east of Bethel, pitching his tent with Bethel to the west and Ai to the east. He built an altar there to the Lord and invoked the Lord by name. 9 Then Abram journeyed on by stages to the Negeb.[r]

Abram and Sarai in Egypt.[s] 10 There was famine in the land; so Abram went down to Egypt to sojourn there, since the famine in the land was severe.(J) 11 When he was about to enter Egypt, he said to his wife Sarai: “I know that you are a beautiful woman. 12 When the Egyptians see you, they will say, ‘She is his wife’; then they will kill me, but let you live. 13 Please say, therefore, that you are my sister,[t] so that I may fare well on your account and my life may be spared for your sake.”(K) 14 When Abram arrived in Egypt, the Egyptians saw that the woman was very beautiful. 15 When Pharaoh’s officials saw her they praised her to Pharaoh, and the woman was taken into Pharaoh’s house. 16 Abram fared well on her account, and he acquired sheep, oxen, male and female servants, male and female donkeys, and camels.[u]

17 But the Lord struck Pharaoh and his household with severe plagues because of Sarai, Abram’s wife.(L) 18 Then Pharaoh summoned Abram and said to him: “How could you do this to me! Why did you not tell me she was your wife? 19 Why did you say, ‘She is my sister,’ so that I took her for my wife? Now, here is your wife. Take her and leave!”

20 Then Pharaoh gave his men orders concerning Abram, and they sent him away, with his wife and all that belonged to him.

Chapter 13

Abram and Lot Part. 1 From Egypt Abram went up to the Negeb with his wife and all that belonged to him, and Lot went with him.(M) 2 [v]Now Abram was very rich in livestock, silver, and gold.(N) 3 From the Negeb he traveled by stages toward Bethel, to the place between Bethel and Ai where his tent had formerly stood, 4 the site where he had first built the altar; and there Abram invoked the Lord by name.(O)

5 Lot, who went with Abram, also had flocks and herds and tents, 6 so that the land could not support them if they stayed together; their possessions were so great that they could not live together. 7 There were quarrels between the herders of Abram’s livestock and the herders of Lot’s livestock. At this time the Canaanites and the Perizzites were living in the land.

8 So Abram said to Lot: “Let there be no strife between you and me, or between your herders and my herders, for we are kindred. 9 Is not the whole land available? Please separate from me. If you prefer the left, I will go to the right; if you prefer the right, I will go to the left.” 10 Lot looked about and saw how abundantly watered the whole Jordan Plain was as far as Zoar, like the Lord’s own garden, or like Egypt. This was before the Lord had destroyed Sodom and Gomorrah. 11 Lot, therefore, chose for himself the whole Jordan Plain and set out eastward. Thus they separated from each other. 12 Abram settled in the land of Canaan, while Lot settled among the cities of the Plain, pitching his tents near Sodom. 13 Now the inhabitants of Sodom were wicked, great sinners against the Lord.(P)

14 After Lot had parted from him, the Lord said to Abram: Look about you, and from where you are, gaze to the north and south, east and west;(Q) 15 all the land that you see I will give to you and your descendants forever.(R) 16 I will make your descendants like the dust of the earth; if anyone could count the dust of the earth, your descendants too might be counted.(S) 17 Get up and walk through the land, across its length and breadth, for I give it to you. 18 Abram moved his tents and went on to settle near the oak of Mamre, which is at Hebron. There he built an altar to the Lord.(T)

Chapter 14

The Four Kings. 1 [w]When Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim 2 made war on Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar), 3 all the latter kings joined forces in the Valley of Siddim (that is, the Salt Sea[x]). 4 For twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. 5 In the fourteenth year Chedorlaomer and the kings allied with him came and defeated the Rephaim in Ashteroth-karnaim, the Zuzim in Ham, the Emim in Shaveh-kiriathaim, 6 and the Horites in the hill country of Seir, as far as El-paran, close by the wilderness.(U) 7 They then turned back and came to En-mishpat (that is, Kadesh), and they subdued the whole country of both the Amalekites and the Amorites who lived in Hazazon-tamar. 8 Thereupon the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) marched out, and in the Valley of Siddim they went into battle against them: 9 against Chedorlaomer king of Elam, Tidal king of Goiim, Amraphel king of Shinar, and Arioch king of Ellasar—four kings against five. 10 Now the Valley of Siddim was full of bitumen pits; and as the king of Sodom and the king of Gomorrah fled, they fell into these, while the rest fled to the mountains. 11 The victors seized all the possessions and food supplies of Sodom and Gomorrah and then went their way. 12 They took with them Abram’s nephew Lot, who had been living in Sodom, as well as his possessions, and departed.(V)

13 A survivor came and brought the news to Abram the Hebrew,[y] who was camping at the oak of Mamre the Amorite, a kinsman of Eshcol and Aner; these were allies of Abram. 14 When Abram heard that his kinsman had been captured, he mustered three hundred and eighteen of his retainers,[z] born in his house, and went in pursuit as far as Dan. 15 He and his servants deployed against them at night, defeated them, and pursued them as far as Hobah, which is north of Damascus. 16 He recovered all the possessions. He also recovered his kinsman Lot and his possessions, along with the women and the other people.

17 When Abram returned from his defeat of Chedorlaomer and the kings who were allied with him, the king of Sodom went out to greet him in the Valley of Shaveh (that is, the King’s Valley).

18 Melchizedek, king of Salem,[aa] brought out bread and wine. He was a priest of God Most High. 19 He blessed Abram with these words:(W)

“Blessed be Abram by God Most High,
    the creator of heaven and earth;
20 And blessed be God Most High,
    who delivered your foes into your hand.”

Then Abram gave him a tenth of everything.

21 The king of Sodom said to Abram, “Give me the captives; the goods you may keep.” 22 But Abram replied to the king of Sodom: “I have sworn to the Lord, God Most High,[ab] the creator of heaven and earth, 23 that I would not take so much as a thread or a sandal strap from anything that is yours, so that you cannot say, ‘I made Abram rich.’ 24 Nothing for me except what my servants have consumed and the share that is due to the men who went with me—Aner, Eshcol and Mamre; let them take their share.”

Chapter 15

The Covenant with Abram.[ac] 1 Some time afterward, the word of the Lord came to Abram in a vision: Do not fear, Abram! I am your shield; I will make your reward very great.

2 But Abram said, “Lord God, what can you give me, if I die childless and have only a servant of my household, Eliezer of Damascus?” 3 Abram continued, “Look, you have given me no offspring, so a servant of my household will be my heir.” 4 Then the word of the Lord came to him: No, that one will not be your heir; your own offspring will be your heir.(X) 5 He took him outside and said: Look up at the sky and count the stars, if you can. Just so, he added, will your descendants be.(Y) 6 (Z)Abram put his faith in the Lord, who attributed it to him as an act of righteousness.[ad]

7 He then said to him: I am the Lord who brought you from Ur of the Chaldeans to give you this land as a possession.(AA) 8 “Lord God,” he asked, “how will I know that I will possess it?” 9 [ae]He answered him: Bring me a three-year-old heifer, a three-year-old female goat, a three-year-old ram, a turtledove, and a young pigeon.(AB) 10 He brought him all these, split them in two, and placed each half opposite the other; but the birds he did not cut up. 11 Birds of prey swooped down on the carcasses, but Abram scared them away. 12 As the sun was about to set, a deep sleep fell upon Abram, and a great, dark dread descended upon him.

13 [af]Then the Lord said to Abram: Know for certain that your descendants will reside as aliens in a land not their own, where they shall be enslaved and oppressed for four hundred years.(AC) 14 But I will bring judgment on the nation they must serve, and after this they will go out with great wealth.(AD) 15 You, however, will go to your ancestors in peace; you will be buried at a ripe old age. 16 In the fourth generation[ag] your descendants will return here, for the wickedness of the Amorites is not yet complete.(AE)

17 When the sun had set and it was dark, there appeared a smoking fire pot and a flaming torch, which passed between those pieces. 18 [ah]On that day the Lord made a covenant with Abram, saying: To your descendants I give this land, from the Wadi of Egypt to the Great River, the Euphrates,(AF) 19 (AG)the land of the Kenites, the Kenizzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites.

Footnotes

  1. 11:1–9 This story illustrates increasing human wickedness, shown here in the sinful pride that human beings take in their own achievements apart from God. Secondarily, the story explains the diversity of languages among the peoples of the earth.
  2. 11:2 Shinar: see note on 10:10.
  3. 11:4 Tower with its top in the sky: possibly a reference to the chief ziggurat of Babylon, E-sag-ila, lit., “the house that raises high its head.”
  4. 11:9 Babel: the Hebrew form of the name “Babylon”; the Babylonians interpreted their name for the city, Bab-ili, as “gate of god.” The Hebrew word balal, “he confused,” has a similar sound.
  5. 11:10–26 The second Priestly genealogy goes from Shem to Terah and his three sons Abram, Nahor, and Haran, just as the genealogy in 5:3–32 went from Adam to Noah and his three sons Shem, Ham, and Japheth. This genealogy marks the important transition in Genesis between the story of the nations in 1:1–11:26 and the story of Israel in the person of its ancestors (11:27–50:26). As chaps. 1–11 showed the increase and spread of the nations, so chaps. 12–50 will show the increase and spread of Israel. The contrast between Israel and the nations is a persistent biblical theme. The ages given here are from the Hebrew text; the Samaritan and Greek texts have divergent sets of numbers in most cases. In comparable accounts of the pre-flood period, enormous life spans are attributed to human beings. It may be an attempt to show that the pre-flood generations were extraordinary and more vital than post-flood human beings.
  6. 11:12 The Greek text adds Kenan (cf. 5:9–10) between Arpachshad and Shelah. The Greek listing is followed in Lk 3:36.
  7. 11:16 Eber: the eponymous ancestor of the Hebrews, “descendants of Eber” (10:21, 24–30); see note on 14:13.
  8. 11:26 Abram is a dialectal variant of Abraham. God will change his name in view of his new task in 17:4.
  9. 11:27 Descendants of Terah: elsewhere in Genesis the story of the son is introduced by the name of the father (25:12, 19; 36:1; 37:2). The Abraham-Sarah stories begin (11:27–32) and end with genealogical notices (25:1–18), which concern, respectively, the families of Terah and of Abraham. Most of the traditions in the cycle are from the Yahwist source. The so-called Elohist source (E) is somewhat shadowy, denied by some scholars but recognized by others in passages that duplicate other narratives (20:1–18 and 21:22–34). The Priestly source consists mostly of brief editorial notices, except for chaps. 17 and 23.
  10. 11:28 Ur of the Chaldeans: Ur was an extremely ancient city of the Sumerians (later, of the Babylonians) in southern Mesopotamia. The Greek text has “the land of the Chaldeans.” After a millennium of relative unimportance, Ur underwent a revival during the Neo-Babylonian/Chaldean empire (625–539 B.C.). The sixth-century author here identified the place by its contemporary name. As chap. 24 shows, Haran in northern Mesopotamia is in fact the native place of Abraham. In the Genesis perspective, the human race originated in the East (3:24; 4:16) and migrated from there to their homelands (11:2). Terah’s family moved from the East (Ur) and Abraham will complete the journey to the family’s true homeland in the following chapters.
  11. 11:29 Sarai: like Abram, a dialectal variant of the more usual form of the name Sarah. In 17:15, God will change it to Sarah in view of her new task.
  12. 11:32 Since Terah was seventy years old when his son Abraham was born (v. 26), and Abraham was seventy-five when he left Haran (12:4), Terah lived in Haran for sixty years after Abraham’s departure. According to the tradition in the Samaritan text, Terah died when he was one hundred and forty-five years old, therefore, in the same year in which Abraham left Haran. This is the tradition followed in Stephen’s speech: Abraham left Haran “after his father died” (Acts 7:4).
  13. 12:1–3 Go forth…find blessing in you: the syntax of the Hebrew suggests that the blessings promised to Abraham are contingent on his going to Canaan.
  14. 12:2 The call of Abraham begins a new history of blessing (18:18; 22:15–18), which is passed on in each instance to the chosen successor (26:2–4; 28:14). This call evokes the last story in the primeval history (11:1–9) by reversing its themes: Abraham goes forth rather than settle down; it is God rather than Abraham who will make a name for him; the families of the earth will find blessing in him.
  15. 12:3 Will find blessing in you: the Hebrew conjugation of the verb here and in 18:18 and 28:14 can be either reflexive (“shall bless themselves by you” = people will invoke Abraham as an example of someone blessed by God) or passive (“by you all the families of earth will be blessed” = the religious privileges of Abraham and his descendants ultimately will be extended to the nations). In 22:18 and 26:4, another conjugation of the same verb is used in a similar context that is undoubtedly reflexive (“bless themselves”). Many scholars suggest that the two passages in which the sense is clear should determine the interpretation of the three ambiguous passages: the privileged blessing enjoyed by Abraham and his descendants will awaken in all peoples the desire to enjoy those same blessings. Since the term is understood in a passive sense in the New Testament (Acts 3:25; Gal 3:8), it is rendered here by a neutral expression that admits of both meanings.
  16. 12:5 The ancestors appear in Genesis as pastoral nomads living at the edge of settled society, and having occasional dealings with the inhabitants, sometimes even moving into towns for brief periods. Unlike modern nomads such as the Bedouin, however, ancient pastoralists fluctuated between following the herds and sedentary life, depending on circumstances. Pastoralists could settle down and farm and later resume a pastoral way of life. Indeed, there was a symbiotic relationship between pastoralists and villagers, each providing goods to the other. Persons: servants and others who formed the larger household under the leadership of Abraham; cf. 14:14.
  17. 12:6 Abraham’s journey to the center of the land, Shechem, then to Bethel, and then to the Negeb, is duplicated in Jacob’s journeys (33:18; 35:1, 6, 27; 46:1) and in the general route of the conquest under Joshua (Jos 7:2; 8:9, 30). Abraham’s journey is a symbolic “conquest” of the land he has been promised. In building altars here (vv. 7, 8) and elsewhere, Abraham acknowledges his God as Lord of the land.
  18. 12:9 The Negeb: the semidesert land south of Judah.
  19. 12:10–13:1 Abraham and Sarah’s sojourn in Egypt and encounter with Pharaoh foreshadow their descendants’ experience, suggesting a divine design in which they must learn to trust. The story of Sarah, the ancestor in danger, is told again in chap. 20, and also in 26:1–11 with Rebekah instead of Sarah. Repetition of similar events is not unusual in literature that has been orally shaped.
  20. 12:13 You are my sister: the text does not try to excuse Abraham’s deception, though in 20:12 a similar deception is somewhat excused.
  21. 12:16 Camels: domesticated camels did not come into common use in the ancient Near East until the end of the second millennium B.C. Thus the mention of camels here (24:11–64; 30:43; 31:17, 34; 32:8, 16; 37:25) is seemingly an anachronism.
  22. 13:2–18 In this story of Abraham and Lot going their separate ways, Abraham resolves a family dispute by an act that shows both trust in God and generosity toward his nephew. The story suggests Lot rather than Abraham is the natural choice to be the ancestor of a great family; he is young and he takes the most fertile land (outside the land of Canaan). In contrast to Lot, who lifts his eyes to choose for himself (vv. 10–11), Abraham waits for God to tell him to lift his eyes and see the land he will receive (v. 14). Chaps. 18–19 continue the story of Abraham and Lot. Abraham’s visionary possession of the land foreshadows that of Moses (Dt 3:27; 34:4).
  23. 14:1 Abraham plays a role with other world leaders. He defeats a coalition of five kings from the east (where, later, Israel’s enemies lived) and is recognized by a Canaanite king as blessed by God Most High. The historicity of the events is controverted; apart from Shinar (Babylon), Tidal (Hittite Tudhaliya), and Elam, the names and places cannot be identified with certainty. The five cities were apparently at the southern end of the Dead Sea, and all but Bela (i.e., Zoar) were destined for destruction (19:20–24; Hos 11:8). The passage belongs to none of the traditional Genesis sources; it has some resemblance to reports of military campaigns in Babylonian and Assyrian royal annals.
  24. 14:3 The Salt Sea: the Dead Sea.
  25. 14:13 Abram the Hebrew: “Hebrew” was used by biblical writers for the pre-Israelite ancestors. Linguistically, it is an ethnic term; it may be built on the root Eber, who is the eponymous ancestor of the Israelites, that is, the one to whom they traced their name (10:21, 24–25; 11:14–17), or it may reflect the tradition that the ancestors came from beyond (eber) the Euphrates. It is used only by non-Israelites, or by Israelites speaking to foreigners.
  26. 14:14 Retainers: the Hebrew word hanik is used only here in the Old Testament. Cognate words appear in Egyptian and Akkadian texts, signifying armed soldiers belonging to the household of a local leader.
  27. 14:18 Melchizedek, king of Salem (Jerusalem, cf. Ps 76:3), appears with majestic suddenness to recognize Abraham’s great victory, which the five local kings were unable to achieve. He prepares a feast in his honor and declares him blessed or made powerful by God Most High, evidently the highest God in the Canaanite pantheon. Abraham acknowledges the blessing by giving a tenth of the recaptured spoils as a tithe to Melchizedek. The episode is one of several allusions to David, king at Jerusalem, who also exercised priestly functions (2 Sm 6:17). Hb 7 interprets Melchizedek as a prefiguration of Christ. God Most High: in Heb. El Elyon, one of several “El names” for God in Genesis, others being El Olam (21:33), El the God of Israel (33:20), El Roi (16:13), El Bethel (35:7), and El Shaddai (the usual P designation for God in Genesis). All the sources except the Yahwist use El as the proper name for God used by the ancestors. The god El was well-known across the ancient Near East and in comparable religious literature. The ancestors recognized this God as their own when they encountered him in their journeys and in the shrines they found in Canaan.
  28. 14:22 In vv. 22–24, Abraham refuses to let anyone but God enrich him. Portrayed with the traits of a later Israelite judge or tribal hero, Abraham acknowledges that his victory is from God alone.
  29. 15:1–21 In the first section (vv. 1–6), Abraham is promised a son and heir, and in the second (vv. 7–21), he is promised a land. The structure is similar in both: each of the two promises is not immediately accepted; the first is met with a complaint (vv. 2–3) and the second with a request for a sign (v. 8). God’s answer differs in each section—a sign in v. 5 and an oath in vv. 9–21. Some scholars believe that the Genesis promises of progeny and land were originally separate and only later combined, but progeny and land are persistent concerns especially of ancient peoples and it is hard to imagine one without the other.
  30. 15:6 Abraham’s act of faith in God’s promises was regarded as an act of righteousness, i.e., as fully expressive of his relationship with God. St. Paul (Rom 4:1–25; Gal 3:6–9) makes Abraham’s faith a model for Christians.
  31. 15:9–17 Cutting up animals was a well-attested way of making a treaty in antiquity. Jer 34:17–20 shows the rite is a form of self-imprecation in which violators invoke the fate of the animals upon themselves. The eighth-century B.C. Sefire treaty from Syria reads, “As this calf is cut up, thus Matti’el shall be cut up.” The smoking fire pot and the flaming torch (v. 17), which represent God, pass between the pieces, making God a signatory to the covenant.
  32. 15:13–16 The verses clarify the promise of the land by providing a timetable of its possession: after four hundred years of servitude, your descendants will actually possess the land in the fourth generation (a patriarchal generation seems to be one hundred years). The iniquity of the current inhabitants (called here the Amorites) has not yet reached the point where God must intervene in punishment. Another table is given in Ex 12:40, which is not compatible with this one.
  33. 15:16 Generation: the Hebrew term dor is commonly rendered as “generation,” but it may signify a period of varying length. A “generation” is the period between the birth of children and the birth of their parents, normally about twenty to twenty-five years. The actual length of a generation can vary, however; in Jb 42:16 it is thirty-five and in Nm 32:13 it is forty. The meaning may be life spans, which in Gn 6:3 is one hundred twenty years and in Is 65:20 is one hundred years.
  34. 15:18–21 The Wadi, i.e., a gully or ravine, of Egypt is the Wadi-el-‘Arish, which is the boundary between the settled land and the Sinai desert. Some scholars suggest that the boundaries are those of a Davidic empire at its greatest extent; others that they are idealized boundaries. Most lists of the ancient inhabitants of the promised land give three, six, or seven peoples, but vv. 19–21 give a grand total of ten.
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.