Kejadian 1:5

1:5 God called ¹  the light “day” and the darkness ²  “night.” There was evening, and there was morning, marking the first day. ³ 

Kejadian 1:8

1:8 God called the expanse “sky.” ⁴  There was evening, and there was morning, a second day.

Kejadian 5:6

5:6 When Seth had lived 105 years, he became the father ⁵  of Enosh.

Kejadian 5:9

5:9 When Enosh had lived 90 years, he became the father of Kenan.

Kejadian 5:12-13

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters.

Kejadian 5:15

5:15 When Mahalalel had lived 65 years, he became the father of Jared.

Kejadian 5:18

5:18 When Jared had lived 162 years, he became the father of Enoch.

Kejadian 5:25

5:25 When Methuselah had lived 187 years, he became the father of Lamech.

Kejadian 7:10

7:10 And after seven days the floodwaters engulfed the earth. ⁶ 

Kejadian 7:20

7:20 The waters rose more than twenty feet ⁷  above the mountains. ⁸ 

Kejadian 8:6

8:6 At the end of forty days, ⁹  Noah opened the window he had made in the ark ¹⁰ 

Kejadian 11:12

11:12 When Arphaxad had lived 35 years, he became the father of Shelah.

Kejadian 11:16

11:16 When Eber had lived 34 years, he became the father of Peleg.

Kejadian 11:20

11:20 When Reu had lived 32 years, he became the father of Serug.

Kejadian 11:24

11:24 When Nahor had lived 29 years, he became the father of Terah.

Kejadian 12:14

12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.

Kejadian 21:4

21:4 When his son Isaac was eight days old, ¹¹  Abraham circumcised him just as God had commanded him to do. ¹² 

Kejadian 21:15

21:15 When the water in the skin was gone, she shoved ¹³  the child under one of the shrubs.

Kejadian 23:3

23:3 Then Abraham got up from mourning his dead wife ¹⁴  and said to the sons of Heth, ¹⁵ 

Kejadian 27:10

27:10 Then you will take ¹⁶  it to your father. Thus he will eat it ¹⁷  and ¹⁸  bless you before he dies.”

Kejadian 27:17

27:17 Then she handed ¹⁹  the tasty food and the bread she had made to her son Jacob.

Kejadian 32:3

32:3 Jacob sent messengers on ahead ²⁰  to his brother Esau in the land of Seir, the region ²¹  of Edom.

Kejadian 32:31

32:31 The sun rose ²²  over him as he crossed over Penuel, ²³  but ²⁴  he was limping because of his hip.

Kejadian 35:13

35:13 Then God went up from the place ²⁵  where he spoke with him.

Kejadian 35:19

35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). ²⁶ 

Kejadian 36:35

36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.

Kejadian 36:39

36:39 When Baal-Hanan the son of Achbor died, Hadad ²⁷  reigned in his place; the name of his city was Pau. ²⁸  His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.

Kejadian 42:26

42:26 So they loaded their grain on their donkeys and left. ²⁹ 

[1:5]  ¹ tn Heb “he called to,” meaning “he named.”

[1:5]  sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

[1:5]  ² tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ³ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:5]  sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.

[1:8]  ⁴ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[5:6]  ⁵ tn Heb “he fathered.”

[7:10]  ⁶ tn Heb “came upon.”

[7:20]  ⁷ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ⁸ tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[8:6]  ⁹ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹⁰ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[21:4]  ¹¹ tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.

[21:4]  ¹² sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).

[21:15]  ¹³ tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.

[23:3]  ¹⁴ tn Heb “And Abraham arose from upon the face of his dead.”

[23:3]  ¹⁵ tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:10]  ¹⁶ tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.

[27:10]  ¹⁷ tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.

[27:10]  ¹⁸ tn Heb “so that.” The conjunction indicates purpose or result.

[27:17]  ¹⁹ tn Heb “gave…into the hand of.”

[32:3]  ²⁰ tn Heb “before him.”

[32:3]  ²¹ tn Heb “field.”

[32:31]  ²² tn Heb “shone.”

[32:31]  ²³ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ²⁴ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[35:13]  ²⁵ tn Heb “went up from upon him in the place.”

[35:19]  ²⁶ sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.

[35:19]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[36:39]  ²⁷ tc Most mss of the MT read “Hadar” here; “Hadad” is the reading found in some Hebrew mss, the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50).

[36:39]  ²⁸ tn The name of the city is given as “Pai” in 1 Chr 1:50.

[42:26]  ²⁹ tn Heb “and they went from there.”