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Genesis 10:16

EOB (Eastern / Greek Orthodox Bible):

and the Jebusites, the Amorites, the Girgashites,

EOB Footnote:

The MT includes “the Jebusite” as an additional people group at the end of this verse, which is absent from the LXX tradition. The LXX lists the Jebusite, Amorite, and Girgashite, while the MT adds the Jebusite after the Girgashite, creating a longer list of Canaanite peoples.

Other Translations:

KJV (King James Version):

And the Jebusite, and the Amorite, and the Girgasite,

WEB (World English Bible):

the Jebusite, the Amorite, the Girgashite,

Benton LXX (Vaticanus):

Douai-Rheims (Vulgate):

And the Jebusite, and the Amorrhite, and the Gergesite;

Apostoliki Diakonia (LXX):

and the Jebusites, the Amorites, the Girgashites

YLT (Young Literal Translation )(MT):

“And the Jebusite, and the Amorite, and the Girgashite,”

BBE (Bible in Basic English):

And the Jebusite, the Amorite, and the Girgashite;

EOB COMMENTARY:

EOB Commentary:

Commentary on Genesis 10:16

The Jebusite

This brief mention of the Jebusite among the descendants of Canaan carries profound typological significance for Orthodox Christian interpretation, particularly in relation to Jerusalem and the salvific work of Christ.

Historical and Geographical Significance:
The Jebusites inhabited the region that would become Jerusalem, specifically the fortress of Jebus, which David would later conquer and establish as his royal city (2 Samuel 5:6-9). This seemingly minor genealogical note thus points forward to the very place where our Lord would accomplish the salvation of the world through His Passion, Crucifixion, and Resurrection.

Christological Reading:
The Church Fathers understood the conquest of Jebusite territory as a type of Christ’s victory over the powers of darkness. Just as David took the stronghold of Zion from the Jebusites, so Christ, the Son of David, conquered death and Hades in Jerusalem. Saint Augustine notes that the name Jebus is interpreted as “trampled down,” signifying how the earthly city would be transformed into the heavenly Jerusalem through the trampling down of death by the Incarnate Word.

Liturgical Connections:
The Paschal troparion “Christ is risen from the dead, trampling down death by death” resonates with this typology. The very ground where the Jebusites once dwelt became Golgotha and the site of the Holy Sepulchre. Orthodox hymnography frequently celebrates Jerusalem as the place of cosmic redemption, and this genealogical reference reminds us that God’s providential plan encompassed even the settlement patterns of Canaan’s descendants.

Patristic Interpretation:
Saint Jerome, whose work was known and respected in the Eastern tradition, connected the Jebusites with the theme of divine displacement, wherein the old inhabitants representing the fallen order give way to the people of God. This prefigures how the Old Covenant would give way to the New, and how the earthly Jerusalem points toward the heavenly Jerusalem described in Revelation.

Spiritual Application:
For Orthodox spirituality, this verse invites reflection on how God works through history, preparing specific places and peoples for His redemptive purposes. The Jebusite presence in what would become the Holy City reminds the faithful that no corner of creation lies outside divine providence. Every nation mentioned in the Table of Nations, including those under the curse of Canaan, falls within the scope of Christ’s universal salvation, for as the Apostle declares, in Christ there is neither Jew nor Greek, but all are called to citizenship in the New Jerusalem.

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