Kejadian 1:4

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

Kejadian 1:10

1:10 God called the dry ground “land” ⁴  and the gathered waters he called “seas.” God saw that it was good.

Kejadian 5:1

From Adam to Noah

5:1 This is the record ⁵  of the family line ⁶  of Adam.

When God created humankind, ⁷  he made them ⁸  in the likeness of God.

Kejadian 5:24

5:24 Enoch walked with God, and then he disappeared ⁹  because God took ¹⁰  him away.

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 30:22

30:22 Then God took note of ¹¹  Rachel. He paid attention to her and enabled her to become pregnant. ¹² 

[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.

[1:10]  ⁴ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[5:1]  ⁵ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁶ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁷ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁸ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:24]  ⁹ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁰ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[30:22]  ¹¹ tn Heb “remembered.”

[30:22]  ¹² tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons