Kejadian 1:4

1:4 God saw ¹  that the light was good, ²  so God separated ³  the light from the darkness.

Kejadian 5:21

5:21 When Enoch had lived 65 years, he became the father of Methuselah.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 9:18

The Curse of Canaan

9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) ⁴ 

Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 16:14

16:14 That is why the well was called ⁵  Beer Lahai Roi. ⁶  (It is located ⁷  between Kadesh and Bered.)

Kejadian 17:4

17:4 “As for me, ⁸  this ⁹  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 29:6

29:6 “Is he well?” ¹⁰  Jacob asked. They replied, “He is well. ¹¹  Now look, here comes his daughter Rachel with the sheep.”

Kejadian 30:23

30:23 She became pregnant ¹²  and gave birth to a son. Then she said, “God has taken away my shame.” ¹³ 

Kejadian 31:49

31:49 It was also called Mizpah ¹⁴  because he said, “May the Lord watch ¹⁵  between us ¹⁶  when we are out of sight of one another. ¹⁷ 

Kejadian 35:6

35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) ¹⁸  in the land of Canaan. ¹⁹ 

Kejadian 36:14

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ²⁰  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

Kejadian 36:20

36:20 These were the sons of Seir the Horite, ²¹  who were living in the land: Lotan, Shobal, Zibeon, Anah,

[1:4]  ¹ tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind – it is God’s opinion.

[1:4]  ² tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

[1:4]  ³ tn The verb “separate, divide” here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive – a theme that will be developed in the Gospel of John (cf. John 1:5).

[1:4]  sn The idea of separation is critical to this chapter. God separated light from darkness, upper water from lower water, day from night, etc. The verb is important to the Law in general. In Leviticus God separates between clean and unclean, holy and profane (Lev 10:10, 11:47 and 20:24); in Exodus God separates the Holy Place from the Most Holy Place (Exod 26:33). There is a preference for the light over the darkness, just as there will be a preference for the upper waters, the rain water which is conducive to life, over the sea water.

[9:18]  ⁴ sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.

[16:14]  ⁵ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ⁶ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ⁷ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[17:4]  ⁸ tn Heb “I.”

[17:4]  ⁹ tn Heb “is” (הִנֵּה, hinneh).

[29:6]  ¹⁰ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ¹¹ tn Heb “peace.”

[30:23]  ¹² tn Or “conceived.”

[30:23]  ¹³ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[31:49]  ¹⁴ tn Heb “and Mizpah.”

[31:49]  ¹⁵ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ¹⁶ tn Heb “between me and you.”

[31:49]  ¹⁷ tn Heb “for we will be hidden, each man from his neighbor.”

[35:6]  ¹⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:6]  ¹⁹ tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”

[36:14]  ²⁰ tn Heb “daughter,” but see Gen 36:24-25.

[36:20]  ²¹ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).