Genesis 1:1

The Creation of the World

1:1 In the beginning ¹  God ²  created ³  the heavens and the earth. ⁴ 

Genesis 1:17

1:17 God placed the lights ⁵  in the expanse of the sky to shine on the earth,

Genesis 3:9

3:9 But the Lord God called to ⁶  the man and said to him, “Where are you?” ⁷ 

Genesis 3:21

3:21 The Lord God made garments from skin ⁸  for Adam and his wife, and clothed them.

Genesis 9:8

9:8 God said to Noah and his sons, ⁹ 

Genesis 17:3

17:3 Abram bowed down with his face to the ground, ¹⁰  and God said to him, ¹¹ 

Genesis 17:22

17:22 When he finished speaking with Abraham, God went up from him. ¹² 

Genesis 30:23

30:23 She became pregnant ¹³  and gave birth to a son. Then she said, “God has taken away my shame.” ¹⁴ 

Genesis 31:9

31:9 In this way God has snatched away your father’s livestock and given them to me.

Genesis 32:1

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ¹⁵  met him.

Genesis 35:13

35:13 Then God went up from the place ¹⁶  where he spoke with him.

[1:1]  ¹ tn The translation assumes that the form translated “beginning” is in the absolute state rather than the construct (“in the beginning of,” or “when God created”). In other words, the clause in v. 1 is a main clause, v. 2 has three clauses that are descriptive and supply background information, and v. 3 begins the narrative sequence proper. The referent of the word “beginning” has to be defined from the context since there is no beginning or ending with God.

[1:1]  ² sn God. This frequently used Hebrew name for God (אֱלֹהִים,’elohim ) is a plural form. When it refers to the one true God, the singular verb is normally used, as here. The plural form indicates majesty; the name stresses God’s sovereignty and incomparability – he is the “God of gods.”

[1:1]  ³ tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (bara’) always describes the divine activity of fashioning something new, fresh, and perfect. The verb does not necessarily describe creation out of nothing (see, for example, v. 27, where it refers to the creation of man); it often stresses forming anew, reforming, renewing (see Ps 51:10; Isa 43:15, 65:17).

[1:1]  ⁴ tn Or “the entire universe”; or “the sky and the dry land.” This phrase is often interpreted as a merism, referring to the entire ordered universe, including the heavens and the earth and everything in them. The “heavens and the earth” were completed in seven days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25). “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).

[1:17]  ⁵ tn Heb “them”; the referent (the lights mentioned in the preceding verses) has been specified in the translation for clarity.

[3:9]  ⁹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ¹⁰ sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[3:21]  ¹³ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[9:8]  ¹⁷ tn Heb “to Noah and to his sons with him, saying.”

[17:3]  ²¹ tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

[17:3]  ²² tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

[17:22]  ²⁵ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

[30:23]  ²⁹ tn Or “conceived.”

[30:23]  ³⁰ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[32:1]  ³³ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[35:13]  ³⁷ tn Heb “went up from upon him in the place.”