Kejadian 2:4

The Creation of Man and Woman

2:4 This is the account ¹  of the heavens and

the earth ²  when they were created – when the Lord God ³  made the earth and heavens. ⁴ 

Kejadian 3:20

3:20 The man ⁵  named his wife Eve, ⁶  because ⁷  she was the mother of all the living. ⁸ 

Kejadian 5:1

From Adam to Noah

5:1 This is the record ⁹  of the family line ¹⁰  of Adam.

When God created humankind, ¹¹  he made them ¹²  in the likeness of God.

Kejadian 5:7

5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters.

Kejadian 7:19

7:19 The waters completely inundated ¹⁵  the earth so that even ¹⁶  all the high mountains under the entire sky were covered.

Kejadian 8:10

8:10 He waited seven more days and then sent out the dove again from the ark.

Kejadian 9:21

9:21 When he drank some of the wine, he got drunk and uncovered himself ¹⁷  inside his tent.

Kejadian 11:11

11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other ¹⁸  sons and daughters.

Kejadian 11:13

11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other ¹⁹  sons and daughters. ²⁰ 

Kejadian 11:15

11:15 And after he became the father of Eber, Shelah lived 403 years and had other ²¹  sons and daughters.

Kejadian 11:17

11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

Kejadian 11:19

11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

Kejadian 11:21

11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

Kejadian 11:23

11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

Kejadian 11:25

11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

Kejadian 13:13

13:13 (Now ²²  the people ²³  of Sodom were extremely wicked rebels against the Lord.) ²⁴ 

Kejadian 15:6

15:6 Abram believed ²⁵  the Lord, and the Lord ²⁶  considered his response of faith ²⁷  as proof of genuine loyalty. ²⁸ 

Kejadian 17:18

17:18 Abraham said to God, “O that ²⁹  Ishmael might live before you!” ³⁰ 

Kejadian 22:23

22:23 (Now ³¹  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor.

Kejadian 24:16

24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. ³²  She went down to the spring, filled her jug, and came back up.

Kejadian 26:19

26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing ³³  water there,

Kejadian 36:43

36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements ³⁴  in the land they possessed. This was Esau, the father of the Edomites.

Kejadian 37:24

37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ³⁵  there was no water in it.)

Kejadian 37:31

37:31 So they took Joseph’s tunic, killed a young goat, ³⁶  and dipped the tunic in the blood.

Kejadian 38:3

38:3 She became pregnant ³⁷  and had a son. Judah named ³⁸  him Er.

Kejadian 47:12

47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.

Kejadian 47:21

47:21 Joseph ³⁹  made all the people slaves ⁴⁰  from one end of Egypt’s border to the other end of it.

[2:4]  ¹ tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.

[2:4]  ² tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the Lord God made.

[2:4]  ³ sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ⁴ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[3:20]  ⁵ tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ⁶ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ⁷ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁸ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[5:1]  ⁹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ¹⁰ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ¹¹ tn The Hebrew text has אָדָם (’adam).

[5:1]  ¹² 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.

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[7:19]  ¹⁵ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ¹⁶ tn Heb “and.”

[9:21]  ¹⁷ tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.

[11:11]  ¹⁸ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ¹⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ²⁰ tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.

[11:15]  ²¹ tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[13:13]  ²² tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ²³ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ²⁴ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[15:6]  ²⁵ tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

[15:6]  ²⁶ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[15:6]  ²⁷ tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

[15:6]  ²⁸ tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

[15:6]  sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the Lord, like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.

[17:18]  ²⁹ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ³⁰ tn Or “live with your blessing.”

[22:23]  ³¹ tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[24:16]  ³² tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.

[26:19]  ³³ tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).

[36:43]  ³⁴ tn Or perhaps “territories”; Heb “dwelling places.”

[37:24]  ³⁵ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[37:31]  ³⁶ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

[38:3]  ³⁷ tn Or “she conceived” (also in the following verse).

[38:3]  ³⁸ tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:3]  tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.

[47:21]  ³⁹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[47:21]  ⁴⁰ tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”