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Genesis 1:1-2
New English Translation

The Creation of the World

1 In the beginning[a] God[b] created[c] the heavens and the earth.[d]

2 Now[e] the earth[f] was without shape and empty,[g] and darkness[h] was over the surface of the watery deep,[i] but the Spirit of God[j] was moving[k] over the surface[l] of the water.[m]

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Footnotes

  1. Genesis 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.sn In the beginning. The verse refers to the beginning of the world as we know it; it affirms that it is entirely the product of the creation of God. But there are two ways that this verse can be interpreted: (1) It may be taken to refer to the original act of creation with the rest of the events on the days of creation completing it. This would mean that the disjunctive clauses of v. 2 break the sequence of the creative work of the first day. (2) It may be taken as a summary statement of what the chapter will record, that is, vv. 3-31 are about God’s creating the world as we know it. If the first view is adopted, then we have a reference here to original creation; if the second view is taken, then Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3)—it simply says that Genesis is not making that affirmation. This second view presupposes the existence of pre-existent matter, when God said, “Let there be light.” The first view includes the description of the primordial state as part of the events of day one. The following narrative strongly favors the second view, for the “heavens/sky” did not exist prior to the second day of creation (see v. 8) and “earth/dry land” did not exist, at least as we know it, prior to the third day of creation (see v. 10).
  2. Genesis 1:1 sn God. The ending of the Hebrew term אֱלֹהִים (ʾelohim) is commonly used to indicate plural nouns, but also has other functions such as indicating abstract concepts, or the concrete expression of an abstract concept. For example, Saul is referred to as “lord” with the morpheme that often marks plural, but meaning that he, as king, is the concrete expression of being a “lord.” When referring to the one true God, אֱלֹהִים (ʾelohim) marks God as the actual expression of deity. And the verb that is used with it is singular. In contrast, when the same form is used as a plural reference to the false gods of the nations, the associated verb is plural. Likely the term was a title for the true God but is used so frequently that it becomes viewed as a name.
  3. Genesis 1:1 tn The English verb “create” captures well the meaning of the Hebrew term in this context. The verb בָּרָא (baraʾ) 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).
  4. Genesis 1:1 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).
  5. Genesis 1:2 tn The disjunctive clause (conjunction plus subject plus verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.
  6. Genesis 1:2 tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.
  7. Genesis 1:2 tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.
  8. Genesis 1:2 sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.
  9. Genesis 1:2 tn The Hebrew term תְּהוֹם (tehom, “deep”) refers to the watery deep, the salty ocean—especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.
  10. Genesis 1:2 tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).
  11. Genesis 1:2 tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)
  12. Genesis 1:2 tn Heb “face.”
  13. Genesis 1:2 sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness—in short, that which is not good for life.
Genesis 2
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Luke 1:26-37
New English Translation

Birth Announcement of Jesus the Messiah

26 In the sixth month of Elizabeth’s pregnancy,[a] the angel Gabriel[b] was sent by[c] God to a town of Galilee called Nazareth,[d] 27 to a virgin engaged[e] to a man whose name was Joseph, a descendant of David,[f] and the virgin’s name was Mary. 28 The[g] angel[h] came[i] to her and said, “Greetings, favored one,[j] the Lord is with you!”[k] 29 But[l] she was greatly troubled[m] by his words and began to wonder about the meaning of this greeting.[n] 30 So[o] the angel said to her, “Do not be afraid,[p] Mary, for you have found favor[q] with God! 31 Listen:[r] You will become pregnant[s] and give birth to[t] a son, and you will name him[u] Jesus.[v] 32 He[w] will be great,[x] and will be called the Son of the Most High,[y] and the Lord God will give him the throne of his father[z] David. 33 He[aa] will reign over the house of Jacob[ab] forever, and his kingdom will never end.” 34 Mary[ac] said to the angel, “How will this be, since I have not been intimate with[ad] a man?” 35 The angel replied,[ae] “The Holy Spirit will come upon you, and the power of the Most High will overshadow[af] you. Therefore the child[ag] to be born[ah] will be holy;[ai] he will be called the Son of God.

36 “And look,[aj] your relative[ak] Elizabeth has also become pregnant with[al] a son in her old age—although she was called barren, she is now in her sixth month![am] 37 For nothing[an] will be impossible with God.”

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Footnotes

  1. Luke 1:26 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
  2. Luke 1:26 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
  3. Luke 1:26 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
  4. Luke 1:26 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
  5. Luke 1:27 tn Or “promised in marriage.”
  6. Luke 1:27 tn Grk “Joseph, of the house of David.” sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
  7. Luke 1:28 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
  8. Luke 1:28 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
  9. Luke 1:28 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  10. Luke 1:28 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
  11. Luke 1:28 tc Most mss (A C D Θ ƒ13 33 M latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (eulogēmenē su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most significant witnesses and several others (א B L W Ψ ƒ1 565 579 700 1241 co), is thus preferred.
  12. Luke 1:29 tc Most mss (A C Θ 0130 ƒ13 M lat sy) have ἰδοῦσα (idousa, “when [she] saw [the angel]”) here as well, making Mary’s concern the appearance of the angel. This construction is harder than the shorter reading since it adds a transitive verb without an explicit object. However, the shorter reading has significant support (א B D L W Ψ ƒ1 565 579 1241 sa) and on balance should probably be considered authentic.
  13. Luke 1:29 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
  14. Luke 1:29 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
  15. Luke 1:30 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
  16. Luke 1:30 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
  17. Luke 1:30 tn Or “grace.” sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
  18. Luke 1:31 tn Grk “And behold.”
  19. Luke 1:31 tn Grk “you will conceive in your womb.”
  20. Luke 1:31 tn Or “and bear.”
  21. Luke 1:31 tn Grk “you will call his name.”
  22. Luke 1:31 tn See v. 13 for a similar construction.sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
  23. Luke 1:32 tn Grk “this one.”
  24. Luke 1:32 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
  25. Luke 1:32 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
  26. Luke 1:32 tn Or “ancestor.”
  27. Luke 1:33 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
  28. Luke 1:33 tn Or “over Israel.”sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
  29. Luke 1:34 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
  30. Luke 1:34 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text.
  31. Luke 1:35 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (autē, “to her”) has not been included in the translation since it is redundant in contemporary English.
  32. Luke 1:35 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
  33. Luke 1:35 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
  34. Luke 1:35 tc A few mss (C* Θ ƒ1 33 pc) add “by you” here. This looks like a scribal addition to bring symmetry to the first three clauses of the angel’s message (note the second person pronoun in the previous two clauses), and is too poorly supported to be seriously considered as authentic.
  35. Luke 1:35 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennōmenon hagion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klēthēsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
  36. Luke 1:36 tn Grk “behold.”
  37. Luke 1:36 tn Some translations render the word συγγενίς (sungenis) as “cousin” (so Phillips) but the term is not necessarily this specific.
  38. Luke 1:36 tn Or “has conceived.”
  39. Luke 1:36 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
  40. Luke 1:37 tn In Greek, the phrase πᾶν ῥῆμα (pan rhēma, combined with a negation in the verse is translated as “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
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