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 2:11

2:11 The name of the first is Pishon; it runs through ⁵  the entire land of Havilah, where there is gold.

Kejadian 9:4

9:4 But ⁶  you must not eat meat ⁷  with its life (that is, ⁸  its blood) in it. ⁹ 

Kejadian 9:13

9:13 I will place ¹⁰  my rainbow ¹¹  in the clouds, and it will become ¹²  a guarantee of the covenant between me and the earth.

Kejadian 10:26

10:26 Joktan was the father of ¹³  Almodad, ¹⁴  Sheleph, ¹⁵  Hazarmaveth, ¹⁶  Jerah, ¹⁷ 

Kejadian 13:17

13:17 Get up and ¹⁸  walk throughout ¹⁹  the land, ²⁰  for I will give it to you.”

Kejadian 15:12

15:12 When the sun went down, Abram fell sound asleep, ²¹  and great terror overwhelmed him. ²² 

Kejadian 17:18

17:18 Abraham said to God, “O that ²³  Ishmael might live before you!” ²⁴ 

Kejadian 18:33

18:33 The Lord went on his way ²⁵  when he had finished speaking ²⁶  to Abraham. Then Abraham returned home. ²⁷ 

Kejadian 21:15

21:15 When the water in the skin was gone, she shoved ²⁸  the child under one of the shrubs.

Kejadian 23:2

23:2 Then she ²⁹  died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. ³⁰ 

Kejadian 25:29

25:29 Now Jacob cooked some stew, ³¹  and when Esau came in from the open fields, he was famished.

Kejadian 27:26

27:26 Then his father Isaac said to him, “Come here and kiss me, my son.”

Kejadian 27:35

27:35 But Isaac ³²  replied, “Your brother came in here deceitfully and took away ³³  your blessing.”

Kejadian 30:7

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. ³⁴ 

Kejadian 31:4

31:4 So Jacob sent a message for Rachel and Leah ³⁵  to come to the field ³⁶  where his flocks were. ³⁷ 

Kejadian 35:21

35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. ³⁸ 

Kejadian 36:16

36:16 chief Korah, ³⁹  chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons ⁴⁰  of Adah.

Kejadian 37:16

37:16 He replied, “I’m looking for my brothers. Please tell ⁴¹  me where they are grazing their flocks.”

Kejadian 38:3

38:3 She became pregnant ⁴²  and had a son. Judah named ⁴³  him Er.

Kejadian 40:10

40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes.

Kejadian 42:8

42:8 Joseph recognized his brothers, but they did not recognize him.

Kejadian 50:2

50:2 Joseph instructed the physicians in his service ⁴⁴  to embalm his father, so the physicians embalmed Israel.

[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.

[2:11]  ⁵ tn Heb “it is that which goes around.”

[9:4]  ⁶ tn Heb “only.”

[9:4]  ⁷ tn Or “flesh.”

[9:4]  ⁸ tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

[9:4]  ⁹ tn The words “in it” are supplied in the translation for stylistic reasons.

[9:4]  sn You must not eat meat with its life…in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.

[9:13]  ¹⁰ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

[9:13]  ¹¹ sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

[9:13]  ¹² tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[10:26]  ¹³ tn Heb “fathered.”

[10:26]  ¹⁴ sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  ¹⁵ sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  ¹⁶ sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  ¹⁷ sn The name Jerah means “moon.”

[13:17]  ¹⁸ tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

[13:17]  ¹⁹ tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

[13:17]  ²⁰ tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

[15:12]  ²¹ tn Heb “a deep sleep fell on Abram.”

[15:12]  ²² tn Heb “and look, terror, a great darkness was falling on him.”

[17:18]  ²³ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ²⁴ tn Or “live with your blessing.”

[18:33]  ²⁵ tn Heb “And the Lord went.”

[18:33]  ²⁶ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ²⁷ tn Heb “to his place.”

[21:15]  ²⁸ 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.

[23:2]  ²⁹ tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.

[23:2]  ³⁰ sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD³ 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).

[25:29]  ³¹ sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[27:35]  ³² tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ³³ tn Or “took”; “received.”

[30:7]  ³⁴ tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[31:4]  ³⁵ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ³⁶ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ³⁷ tn Heb “to his flock.”

[35:21]  ³⁸ sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.

[36:16]  ³⁹ tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).

[36:16]  ⁴⁰ tn Or “grandsons” (NIV); “descendants” (NEB).

[37:16]  ⁴¹ tn The imperative in this sentence has more of the nuance of a request than a command.

[38:3]  ⁴² tn Or “she conceived” (also in the following verse).

[38:3]  ⁴³ 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.

[50:2]  ⁴⁴ tn Heb “his servants the physicians.”