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 16:11

16:11 Then the Lord’s angel said to her,

“You are now ⁴  pregnant

and are about to give birth ⁵  to a son.

You are to name him Ishmael, ⁶ 

for the Lord has heard your painful groans. ⁷ 

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁸  for I have learned by divination ⁹  that the Lord has blessed me on account of you.”

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ¹⁰  “and how well your livestock have fared under my care. ¹¹ 

Kejadian 31:23

31:23 So he took his relatives ¹²  with him and pursued Jacob ¹³  for seven days. ¹⁴  He caught up with ¹⁵  him in the hill country of Gilead.

Kejadian 31:44

31:44 So now, come, let’s make a formal agreement, ¹⁶  you and I, and it will be ¹⁷  proof that we have made peace.” ¹⁸ 

Kejadian 31:49

31:49 It was also called Mizpah ¹⁹  because he said, “May the Lord watch ²⁰  between us ²¹  when we are out of sight of one another. ²² 

Kejadian 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ²³  on one stalk, healthy ²⁴  and good.

Kejadian 50:22

50:22 Joseph lived in Egypt, along with his father’s family. ²⁵  Joseph lived 110 years.

[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.

[16:11]  ⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ⁶ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ⁷ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[30:27]  ⁸ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁹ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[30:29]  ¹⁰ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ¹¹ tn Heb “and how your cattle were with me.”

[31:23]  ¹² tn Heb “his brothers.”

[31:23]  ¹³ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ¹⁴ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ¹⁵ tn Heb “drew close to.”

[31:44]  ¹⁶ tn Heb “cut a covenant.”

[31:44]  ¹⁷ tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

[31:44]  ¹⁸ tn Heb “and it will become a witness between me and you.”

[31:49]  ¹⁹ tn Heb “and Mizpah.”

[31:49]  ²⁰ 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]  ²¹ tn Heb “between me and you.”

[31:49]  ²² tn Heb “for we will be hidden, each man from his neighbor.”

[41:5]  ²³ tn Heb “coming up.”

[41:5]  ²⁴ tn Heb “fat.”

[50:22]  ²⁵ tn Heb “he and the house of his father.”