Genesis 1:4

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

Genesis 1:18

1:18 to preside over the day and the night, and to separate the light from the darkness. ⁴  God saw that it was good.

Genesis 9:13

9:13 I will place ⁵  my rainbow ⁶  in the clouds, and it will become ⁷  a guarantee of the covenant between me and the earth.

Genesis 10:12

10:12 and Resen, which is between Nineveh and the great city Calah. ⁸ 

Genesis 16:14

16:14 That is why the well was called ⁹  Beer Lahai Roi. ¹⁰  (It is located ¹¹  between Kadesh and Bered.)

Genesis 20:1

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ¹²  region and settled between Kadesh and Shur. While he lived as a temporary resident ¹³  in Gerar,

[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).

[1:18]  ⁴ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[9:13]  ⁷ 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]  ⁸ 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]  ⁹ tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[10:12]  ¹⁰ tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

[16:14]  ¹³ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ¹⁴ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ¹⁵ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[20:1]  ¹⁶ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  ¹⁷ tn Heb “and he sojourned.”