Kejadian 1:18

1:18 to preside over the day and the night, and to separate the light from the darkness. ¹  God saw that it was good.

Kejadian 6:5

6:5 But the Lord saw ²  that the wickedness of humankind had become great on the earth. Every inclination ³  of the thoughts ⁴  of their minds ⁵  was only evil ⁶  all the time. ⁷ 

Kejadian 24:63

24:63 He ⁸  went out to relax ⁹  in the field in the early evening. ¹⁰  Then he looked up ¹¹  and saw that ¹²  there were camels approaching.

Kejadian 37:18

37:18 Now Joseph’s brothers ¹³  saw him from a distance, and before he reached them, they plotted to kill him.

Kejadian 39:3

39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ¹⁴ 

Kejadian 41:22

41:22 I also saw in my dream ¹⁵  seven heads of grain growing on one stalk, full and good.

Kejadian 49:15

49:15 When he sees ¹⁶  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ¹⁷ 

[1:18]  ¹ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[6:5]  ² sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ³ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁴ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ⁵ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ⁶ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ⁷ tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[24:63]  ⁸ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ⁹ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ¹⁰ tn Heb “at the turning of the evening.”

[24:63]  ¹¹ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ¹² tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[37:18]  ¹³ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[39:3]  ¹⁴ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[41:22]  ¹⁵ tn Heb “and I saw in my dream and look.”

[49:15]  ¹⁶ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ¹⁷ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.