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Kejadian 2

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NCB · Alkitab Konsensus Baru

1Thus the heavens and the earth were finished, and all their host. 2On the seventh day God finished his work which he had done; and he rested on the seventh day from all his work which he had done. 3God blessed the seventh day and sanctified it, because on it he rested from all his work which God had created to do. 4These are the generations of the heavens and the earth when they were created, in the day that the LORD God made earth and heaven. 5Not yet was there any shrub of the field in the earth, and no herb of the field had yet sprouted, for the LORD God had not sent rain upon the earth, and there was no man to work the ground. 6But a mist went up from the earth and watered the whole surface of the ground. 7Then the LORD God formed the man, dust from the ground, and breathed into his nostrils the breath of life; and the man became a living soul. 8The LORD God planted a garden eastward in Eden, and there he put the man whom he had formed. 9And out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food; the tree of the life also in the midst of the garden, and the tree of the knowledge of good and evil. 10A river went out from Eden to water the garden, and from there it divided and became four heads. 11The name of the first is Pishon; it is the one that winds through the whole land of the Havilah, where there is the gold. 12And the gold of that land is good; the bdellium and the onyx stone are there. 13The name of the second river is Gihon; it is the one that winds through the whole land of Cush. 14The name of the third river is Hiddekel; it is the one that flows east of Assyria. And the fourth river is Euphrates. 15The LORD God took the man and put him into the garden of Eden to work her and to keep her. 16The LORD God commanded the man, saying, "From every tree of the garden eating you will eat; 17but from the tree of the knowledge of good and evil you will not eat from him, for in the day that you eat from him, dying you will die." 18The LORD God said, "It is not good for the man to be alone; I will make for him a helper as his counterpart." 19Out of the ground the LORD God formed every beast of the field and every bird of the heavens, and brought them to the man to see what he would call it; and whatever the man called it, a living soul, that was its name. 20The man gave names to all the livestock, and to the birds of the heavens, and to every beast of the field; but for man there was not found a helper as his counterpart. 21The LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up flesh in its place. 22And the rib which the LORD God had taken from the man he built into a woman, and he brought her to the man. 23The man said, "This at last is bone of my bones and flesh of my flesh; this will be called Woman, because from Man was this taken." 24Therefore a man will leave his father and his mother and join with his wife, and they will become one flesh. 25And the two of them were naked, the man and his wife, and they were not ashamed.

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Kejadian 2

Allah menyelesaikan pekerjaan-Nya dan beristirahat pada hari ketujuh, lalu membentuk manusia dari debu, menanam taman Eden yang subur, dan menciptakan wanita sebagai pasangan yang sempurna baginya.

The New Consensus Bible text of Kejadian 2, read aloud over the chapter’s eight scenes. The words appear below as they are read.

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Hal yang disepakati oleh tradisi

Several traditions affirm that the declaration of becoming one flesh institutes marriage as a holy, pre-fall creation ordinance establishing a permanent pattern for exclusive, heterosexual, monogamous union. Some traditions also maintain that cultivating the garden establishes human labor and ecological stewardship as intrinsically good vocations, and they interpret the prohibition regarding the Tree of Knowledge as either a probationary command demonstrating free will or the formal terms of a… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

  • The sanctification of the seventh day establishes a perpetual, universal moral obligation for all humanity to observe a Sabbath rest.

    catholic: QUALIFY; oriental-orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM

  • The sanctification of the seventh day mandates the strict liturgical and rest-based observance of the Saturday Sabbath.

    catholic: DENY; oriental-orthodox: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: QUALIFY; adventist: AFFIRM

  • The breathing of life into the dust signifies the immediate divine creation of a spiritual soul distinct from the material origin of the body.

    catholic: AFFIRM; anglican: QUALIFY; adventist: DENY

  • The breath of life imparted the uncreated grace and indwelling of the Holy Spirit rather than merely animating a created soul.

    catholic: DENY; orthodox: AFFIRM; oriental-orthodox: AFFIRM

  • The human soul is a holistic unity of physical body and divine breath, rather than an independent, inherently immortal entity.

    catholic: DENY; adventist: AFFIRM

  • The breath of life imparted the moral image of God, constituting humanity in an initial state of pure love and moral perfection.

    orthodox: DENY; methodist: AFFIRM

  • Original righteousness was intrinsic to human nature as originally created, rather than an added supernatural gift.

    catholic: DENY; oriental-orthodox: DENY; lutheran: AFFIRM

  • The topography of Eden and the Tree of Life typologically foreshadow the heavenly sanctuary and serve as prototypes for the Church and the Eucharist.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY

  • The Tree of Life and the Tree of Knowledge functioned as primordial sacraments mediating spiritual grace and signifying the test of obedience.

    anglican: QUALIFY; reformed: QUALIFY

  • The command not to eat the fruit was a positive law, establishing that God's explicit commands require exact obedience independent of inherent moral rationale.

    orthodox: DENY; restorationist: AFFIRM

  • The observation that man should not be alone elevates covenantal companionship as the primary theological basis for marriage, independent of gender differentiation.

    catholic: DENY; anglican: QUALIFY; reformed: DENY; baptist: DENY; adventist: DENY; restorationist: DENY

  • The chronological order of man's creation prior to woman's establishes a permanent creation order mandating male spiritual leadership and restricting female authority in the church assembly.

    baptist: QUALIFY; pentecostal: DENY; restorationist: AFFIRM

  • The creation of the woman from the man's rib signifies the absolute equality, mutual partnership, and shared nature of man and woman, without hierarchical distinction.

    catholic: QUALIFY; orthodox: AFFIRM; baptist: QUALIFY; anabaptist: QUALIFY; pentecostal: AFFIRM; restorationist: DENY

  • The unity of man and woman in one flesh formally institutes marriage as a sacrament of the Gospel.

    catholic: AFFIRM; orthodox: AFFIRM; lutheran: DENY

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

Genesis 2 transitions from the cosmic overview of creation to a focused narrative on human origins and divine stewardship. It begins by establishing the Sabbath rest upon the completion of God's work. The narrative then details the formation of man from the dust of the ground, animated directly by the divine breath. God plants a garden in Eden, characterized by its four distinct rivers and two central trees: the Tree of Life and the Tree of the Knowledge of Good and Evil. The man is placed in the garden to cultivate and keep it, bound by a single moral prohibition regarding the Tree of Knowledge. Recognizing the man's profound solitude, God brings the animals to him to be named, yet no suitable counterpart is found among them. Consequently, God casts the man into a deep sleep, extracts a rib from his side, and builds it into a woman. The chapter concludes with the man's poetic recognition of their consubstantiality, the foundational declaration that a man and wife become one flesh, and a description of their unashamed nakedness. Reception: The Catholic tradition reads this chapter as a profound locus for theological anthropology, sacramental theology, and ecclesiology. Regarding human origins (Genesis 2:7), the Magisterium teaches that while the human body might originate from pre-existent living matter, the spiritual soul is uniquely and immediately created by God, represented by the divine breath. The pristine state of the Garden of Eden is understood as the state of original holiness and justice, wherein humanity was endowed with preternatural gifts before the Fall. Typologically, the creation of the woman from the sleeping man's side (Genesis 2:21-22) is universally interpreted across Latin and Greek Fathers as a type of the Church: just as Eve was drawn from Adam's side as he slept, the Church and her sacraments (Baptism and Eucharist) flowed from the pierced side of the New Adam sleeping the sleep of death on the cross. In the Eastern Catholic tradition, drawing heavily on Syriac fathers, the topography of Eden is viewed structurally as a cosmic temple, with the Tree of Life in its innermost sanctuary prefiguring the Eucharist. Furthermore, the declaration of the man and woman becoming 'one flesh' (Genesis 2:24) serves as the scriptural foundation for the sacrament of Matrimony. Recent theological synthesis emphasizes the 'nuptial meaning of the body' revealed in their original unity and unashamed nakedness (Genesis 2:25), demonstrating that the physical complementarity of the sexes makes visible the invisible mystery of God's love.

Eastern Orthodox

The narrative details the completion of the heavens and earth, concluding with God's Sabbath rest on the seventh day (vv. 1-3). It then focuses closely on the origins of humanity and the localized environment of Eden. God forms the man from the dust of the ground and breathes life into him (v. 7). The man is placed in a specially planted garden containing the Tree of Life and the Tree of the Knowledge of Good and Evil, watered by a river that divides into four heads (vv. 8-14). God tasks the man with tending the garden and issues a single prohibition against eating from the Tree of Knowledge, warning of death (vv. 15-17). Observing that the man should not be alone, God brings all animals to him to be named, but no suitable helper is found (vv. 18-20). God then induces a deep sleep upon the man, takes one of his ribs, and fashions a woman. The man recognizes her as bone of his bone, establishing the foundational principle of marriage, characterized by unity and a lack of shame (vv. 21-25). Reception: Eastern Orthodox theology reads Genesis 2 deeply through the Septuagint and the consensus of the Fathers, emphasizing theosis, anthropology, and apophatic mystery. The 'breath of life' (v. 7) is widely interpreted not merely as the animation of a biological organism, but as the impartation of the grace of the Holy Spirit, making the human person a microcosm bridging the material and spiritual worlds. The tradition generally holds that Adam and Eve were not created in a state of perfected, static infallibility, but in a state of spiritual childhood and innocence, intended to grow continually into the divine likeness (theosis) through communion with God. The warning of death (v. 17) is heavily emphasized by Athanasius of Alexandria as an ontological reality: because God is Life, turning away from Him naturally results in corruption and death, rather than death being a purely arbitrary juridical penalty. The trees of Eden (v. 9) receive profound ascetical readings; Maximus the Confessor interprets the Tree of the Knowledge of Good and Evil as the visible creation, which humanity was meant to contemplate only after reaching spiritual maturity through the Tree of Life. The creation of woman from the man's rib (vv. 21-22) is highlighted by John Chrysostom as demonstrating their exact equality and consubstantial nature.

Oriental Orthodox

The narrative details God finishing creation and resting on the seventh day, blessing and sanctifying it. The focus then shifts to the formation of man from the dust of the ground, animated by the divine breath of life. God places the man in the Garden of Eden, a paradise watered by a river that divides into four heads, and containing both the Tree of Life and the Tree of Knowledge of Good and Evil. God commands the man not to eat from the Tree of Knowledge upon pain of death. After the man names all the animals but finds no suitable counterpart, God casts him into a deep sleep, extracts one of his ribs, and forms a woman. The chapter concludes with the man recognizing her as bone of his bones, the foundational statement of marital unity, and their shared state of unashamed nakedness. Reception: In the Oriental Orthodox communion, this chapter is foundational for theological anthropology and Christological typology. Following the Alexandrian tradition articulated by Athanasius and Cyril of Alexandria, the 'breath of life' (Gen 2:7) is read not merely as the natural animation of a soul, but as the initial bestowal of the Holy Spirit, granting humanity a participation in the divine nature and a grace of incorruptibility that was later lost and required Christ's restoration. The Syriac tradition heavily utilizes typological and ascetic readings of the text. Through the poetic theology of Ephrem the Syrian, the planting of the garden (Gen 2:8) is received as the establishment of a primordial sanctuary or holy mountain, prefiguring the Church and the heavenly kingdom. Furthermore, Syriac fathers like Jacob of Serugh read the creation of Eve strictly through a Christological lens: Adam's deep sleep (Gen 2:21) typifies the death of Christ on the cross, and the extraction of the rib (Gen 2:22) prefigures the blood and water flowing from Christ's pierced side to birth the Church, the new Eve.

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Setiap terjemahan

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WEB · World English Bible

1The heavens, the earth, and all their vast array were finished. 2On the seventh day God finished his work which he had done; and he rested on the seventh day from all his work which he had done. 3God blessed the seventh day, and made it holy, because he rested in it from all his work of creation which he had done. 4This is the history of the generations of the heavens and of the earth when they were created, in the day that Yahweh God made the earth and the heavens. 5No plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Yahweh God had not caused it to rain on the earth. There was not a man to till the ground, 6but a mist went up from the earth, and watered the whole surface of the ground. 7Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 8Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed. 9Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food, including the tree of life in the middle of the garden and the tree of the knowledge of good and evil. 10A river went out of Eden to water the garden; and from there it was parted, and became the source of four rivers. 11The name of the first is Pishon: it flows through the whole land of Havilah, where there is gold; 12and the gold of that land is good. Bdellium and onyx stone are also there. 13The name of the second river is Gihon. It is the same river that flows through the whole land of Cush. 14The name of the third river is Hiddekel. This is the one which flows in front of Assyria. The fourth river is the Euphrates. 15Yahweh God took the man, and put him into the garden of Eden to cultivate and keep it. 16Yahweh God commanded the man, saying, “You may freely eat of every tree of the garden; 17but you shall not eat of the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.” 18Yahweh God said, “It is not good for the man to be alone. I will make him a helper comparable to him.” 19Out of the ground Yahweh God formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature became its name. 20The man gave names to all livestock, and to the birds of the sky, and to every animal of the field; but for man there was not found a helper comparable to him. 21Yahweh God caused the man to fall into a deep sleep. As the man slept, he took one of his ribs, and closed up the flesh in its place. 22Yahweh God made a woman from the rib which he had taken from the man, and brought her to the man. 23The man said, “This is now bone of my bones, and flesh of my flesh. She will be called ‘woman,’ because she was taken out of Man.” 24Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh. 25The man and his wife were both naked, and they were not ashamed.

KJV · King James Version

1Thus the heavens and the earth were finished, and all the host of them. 2And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. 4These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, 5And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. 6But there went up a mist from the earth, and watered the whole face of the ground. 7And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 8And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. 9And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 10And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12And the gold of that land is good: there is bdellium and the onyx stone. 13And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 15And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. 16And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 18And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. 19And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. 21And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. 23And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 25And they were both naked, the man and his wife, and were not ashamed.

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Perbedaan yang mengubah makna (38)
  • v2 [lexical]: translation of the verb for making or doing — “had made” (KJV, ASV, DARBY, WEBSTER, DRC) vs “done” (WEB) vs “hath” (YLT)
  • v3 [lexical]: terms for setting the seventh day apart as holy — “sanctified” (KJV, WEBSTER, DRC) vs “hallowed” (ASV, DARBY) vs “made” (WEB) vs “sanctifieth” (YLT)
  • v3 [interpretive]: handling of the Hebrew infinitive construct regarding creation — “God created and made” (KJV, WEBSTER, DRC) vs “he had done” (WEB) vs “had” (ASV) vs “had prepared for making” (YLT) vs “had in making it” (DARBY)
  • v4 [grammatical]: singular versus plural rendering of heavens — “heavens” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “heaven” (DRC)
  • v5 [grammatical]: restructuring of the negative temporal clause regarding plants — “And every plant” (KJV, WEBSTER, DRC) vs “No” (WEB, ASV) vs “no shrub” (YLT) vs “shrub” (DARBY)
  • v5 [interpretive]: rendering of the Divine Name and titles — “the Lord God had” (KJV, WEBSTER, DRC) vs “Yahweh” (WEB) vs “Jehovah” (ASV) vs “Jehovah hath” (YLT) vs “Jehovah Elohim” (DARBY)
  • v5 [lexical]: (vv 5, 6, 7) translation of the term for ground or earth — “ground” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “earth” (DRC)
  • v6 [lexical]: translation of the water source as a mist or spring — “mist from” (KJV, ASV, WEBSTER) vs “went up” (WEB, DARBY) vs “goeth up” (YLT) vs “spring rose out of” (DRC)
  • v6 [grammatical]: verb choice and tense for the watering action — “and watered” (WEB, KJV, ASV, WEBSTER) vs “hath” (YLT) vs “moistened” (DARBY) vs “watering all” (DRC)
  • v6 [stylistic]: phrasing for the surface of the ground — “whole face” (KJV, ASV, YLT, WEBSTER) vs “surface” (WEB, DARBY, DRC)
  • v9 [stylistic]: synonyms for the middle or midst — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v9 [lexical]: (vv 9, 10, 15) translation of the garden or paradise — “the garden” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “paradise” (DRC)
  • v10 [interpretive]: (vv 10, 15) treating Eden as a proper name versus translating it as pleasure — “of Eden” (WEB, KJV, ASV, DARBY, WEBSTER) vs “from” (YLT) vs “the place of pleasure” (DRC)
  • v10 [lexical]: translation of the river divisions as heads, streams, or rivers — “heads” (KJV, ASV, WEBSTER, DRC) vs “rivers” (WEB) vs “chief rivers” (YLT) vs “main streams” (DARBY)
  • v11 [stylistic]: variations in spelling and article usage for a geographic name — “Havilah” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “Hevilath” (DRC)
  • v12 [stylistic]: word order and phrasing for the presence of the stones — “the onyx stone” (KJV, ASV, DRC) vs “are also there” (WEB) vs “shoham” (YLT) vs “are there” (DARBY) vs “onyx-stone” (WEBSTER)
  • v13 [interpretive]: use of the Hebrew geographic name versus identifying it as Ethiopia — “Cush” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ethiopia” (KJV, DRC)
  • v14 [lexical]: transliteration versus standard English name for the river Euphrates — “Euphrates” (KJV, DARBY, WEBSTER, DRC) vs “the” (WEB, ASV) vs “Phrat” (YLT)
  • v15 [lexical]: verbs used for the task of tending the garden — “dress it” (KJV, ASV, WEBSTER, DRC) vs “cultivate” (WEB) vs “serve” (YLT) vs “till” (DARBY)
  • v17 [grammatical]: syntactic arrangement of the prohibition clause — “But” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you shall not eat” (WEB) vs “and” (YLT)
  • v17 [grammatical]: phrasing of the temporal condition — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “what” (DRC)
  • v18 [grammatical]: infinitive versus subjunctive clause for being alone — “should” (KJV, ASV, DARBY, WEBSTER) vs “to” (WEB, YLT, DRC)
  • v18 [textual]: singular 'I will make' versus plural 'let us make', reflecting different manuscript traditions — “I will” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT) vs “let us” (DRC)
  • v19 [lexical]: translation of the term for field or earth — “field” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “earth” (DRC)
  • v19 [lexical]: terms for birds or fowl — “every fowl” (KJV, YLT, WEBSTER) vs “bird” (WEB, ASV) vs “all” (DARBY) vs “all the fowls” (DRC)
  • v19 [grammatical]: syntactic phrasing of how names were assigned — “creature that was the” (KJV, ASV) vs “became its” (WEB) vs “is its” (YLT) vs “soul its” (DARBY) vs “its” (WEBSTER) vs “same is its” (DRC)
  • v20 [lexical]: translation of the term for the sky, heavens, or air — “air” (KJV, WEBSTER, DRC) vs “heavens” (ASV, YLT, DARBY) vs “sky” (WEB)
  • v20 [lexical]: terms for animals or beasts — “to every beast” (KJV, ASV, YLT, DARBY, WEBSTER) vs “animal” (WEB) vs “all the cattle” (DRC)
  • v20 [grammatical]: Third-person number differs: WEB, KJV, ASV, YLT, DARBY, WEBSTER use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v21 [lexical]: verb choice for closing or filling the flesh — “closed” (WEB, KJV, ASV, DARBY, WEBSTER) vs “closeth” (YLT) vs “filled” (DRC)
  • v21 [stylistic]: phrasing for in its place — “in its place” (WEB, WEBSTER) vs “instead thereof” (KJV, ASV) vs “in its stead” (YLT, DARBY) vs “for it” (DRC)
  • v22 [interpretive]: referring to the man by title or proper name, and preposition choice — “to” (WEB, DARBY, WEBSTER) vs “unto the man” (KJV, ASV) vs “in” (YLT) vs “to Adam” (DRC)
  • v23 [interpretive]: translating as a title versus the proper name Adam — “And Adam said” (KJV, WEBSTER, DRC) vs “The man” (WEB, ASV) vs “the man saith” (YLT) vs “Man” (DARBY)
  • v23 [lexical]: translation of the Hebrew expression for 'now' or 'this time' — “is now” (WEB, KJV, ASV, WEBSTER) vs “the proper step” (YLT) vs “time it” (DARBY) vs “is” (DRC)
  • v23 [grammatical]: pronoun and phrasing variations for naming the woman — “she shall be” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “for this it is” (YLT) vs “this” (DARBY)
  • v24 [lexical]: verbs for joining or cleaving — “to” (DARBY, WEBSTER, DRC) vs “shall cleave unto” (KJV, ASV) vs “will join with” (WEB) vs “hath cleaved” (YLT)
  • v24 [textual]: inclusion of 'two', reflecting ancient versional traditions — “shall be” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “have become” (YLT) vs “become” (DARBY) vs “two in” (DRC)
  • v25 [grammatical]: pronoun usage and verb tense in the final description — “were” (KJV, ASV, DARBY, WEBSTER, DRC) vs “they” (WEB) vs “they are” (YLT)

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Teks sumber. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

Nama-nama ilahi: Elohim (God), YHWH (the LORD) — render YHWH and Elohim distinguishably.

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Academic textual-historical analysis

The narrative completes a preceding sequence by stating that the heavens and earth were finished, with the deity resting, blessing, and sanctifying the seventh day. A new narrative sequence then begins, describing a time when the earth was barren of plants and herbs because there was no rain and no human to till the ground. A mist or spring waters the earth, and the deity forms a man from dust, breathing the breath of life into his nostrils. The deity plants a garden in the east in Eden, placing the man there to cultivate it. The garden features various fruit-bearing trees, including the tree of life and the tree of the knowledge of good and evil in its center. A river flows from Eden and divides into four branches: the Pishon, Gihon, Tigris (Hiddekel), and Euphrates. The man is permitted to eat from any tree except the tree of knowledge, with the warning that eating from it brings death. Determining that it is not good for the man to be alone, the deity forms animals and birds from the ground and brings them to the man to be named. None prove to be a suitable helper. The deity then causes the man to fall into a deep sleep, takes one of his ribs or sides, and builds it into a woman. The man identifies her as bone of his bones and flesh of his flesh. The narrative concludes by stating this is why a man leaves his parents to unite with his wife, and that both were naked but felt no shame.

Jewish interpretation

In its immediate textual setting, Genesis 2 shifts the narrative focus from the cosmic, structured creation of the universe in Genesis 1 to a terrestrial, intimate, and human-centered perspective. The chapter begins by sealing the cosmic creation with the institution of the seventh-day rest. It then introduces the generation of the heavens and earth with a distinct divine name, YHWH Elohim. The narrative details a barren landscape that awaits both moisture and human cultivation. Man is formed directly from the dust and animated by divine breath. A garden is planted specifically for him, complete with two unique trees, and bounded by four rivers. The text highlights human responsibility through the command to guard the garden and abstain from the Tree of Knowledge, followed by the recognition of human solitude. The subsequent creation of animals fails to provide a counterpart for the man, leading to the creation of the woman from his own body, culminating in the establishment of the marital bond.

Latter-day Saint

The narrative of Genesis 2 shifts from the cosmic scale of chapter 1 to a localized, earthly setting. It establishes the Sabbath rest by God (vv. 1-3), provides an account of the origins of the heavens and earth (v. 4), and notes a time before rain or agriculture (v. 5). God forms the man from dust, animating him with the breath of life (v. 7). The text outlines the geography of Eden (vv. 8-14), places the man in the garden to tend it, and issues the command not to eat from the tree of the knowledge of good and evil under penalty of death (vv. 15-17). Recognizing the man's isolation, God brings animals for him to name, but no suitable partner is found (vv. 18-20). God then creates a woman from the man's rib, leading to the first poetic utterance of human solidarity and the foundational etiology of marriage (vv. 21-25).

Jehovah's Witnesses

The narrative describes Jehovah God's completion of his creative work and his subsequent rest on the seventh day. It details the preparation of a literal earthly paradise in Eden, the formation of the first man from the dust, and his becoming a living soul upon receiving the breath of life. God places the man in the garden to cultivate it, issuing a clear law regarding the tree of the knowledge of good and evil with death as the stated penalty for disobedience. The chapter concludes with God creating a complementary partner, woman, from the man's rib, establishing the first human marriage.

Pilihan terjemahan yang dibuat NCB (45)
  • v2: had done — Preserves the pluperfect verb tense consistently with the repetitive clause structure.
  • v3: sanctified — Dignified rendering of consecration, remaining neutral on whether this establishes a perpetual moral obligation, a point disputed among traditions.
  • v3: created to do — Strictly translates the Hebrew infinitive construct.
  • v4: heavens — Translates the dual/plural noun consistently with the chiasm.
  • v5: Not yet was there any shrub... had yet — Preserves the double adverbial repetition of 'terem'.
  • v5: the LORD God — Follows standard English conventions for distinguishing YHWH and Elohim.
  • v5: ground — Distinguishes 'adamah' from 'aretz' contextually.
  • v6: mist went up — Translates the upward movement of the ambiguous atmospheric moisture.
  • v6: and watered — Standard past tense causative verb for irrigation.
  • v6: whole surface — Genuinely contemporary expression for the ground's exterior.
  • v7: living soul — Retains the traditional term 'soul', leaving unresolved whether this signifies the immediate creation of a distinct spiritual entity, which is disputed among traditions.
  • v9: midst — More dignified spatial orientation.
  • v9: the garden — Accurate translation of the enclosure, avoiding anachronistic theological vocabulary.
  • v9: the tree of the life — Preserves the definite article on the genitive construct.
  • v10: from Eden — Treats the location as a proper name rather than translating it, remaining neutral on typological interpretations of its geography, which is disputed among traditions.
  • v10: heads — Literal preservation of the anatomical river metaphor.
  • v11: the Havilah — Maintains the unusual definite article attached to the proper name.
  • v12: the onyx stone — Translates the material into recognizable English while retaining the definite article.
  • v13: Cush — Maintains the Hebrew geographical designation directly.
  • v14: Euphrates — Standard English translation without introducing a definite article absent in the Hebrew.
  • v15: work her — Captures the broad agricultural labor root while preserving the feminine singular pronoun referencing the ground.
  • v16: eating you will eat — Preserves the figura-etymologica cognate construction.
  • v17: but... you will not eat — Employs an adversarial conjunction for contrast using contemporary verb syntax.
  • v17: from him — Preserves the masculine singular pronominal suffix literally.
  • v17: the — Translates the temporal construct state directly as 'in the day'.
  • v17: dying you will die — Preserves the figura-etymologica cognate construction.
  • v18: to be — Translates the infinitive construct strictly.
  • v18: I will make — Follows the Masoretic singular verb against the versional plural variants.
  • v18: helper as his counterpart — Renders the spatial metaphor directly without imposing modern social structures on the order of creation, a point disputed among traditions.
  • v19: field — Distinguishes 'sadeh' from 'aretz'.
  • v19: every bird — Contemporary English vocabulary for avian creatures.
  • v19: soul, that was its — Clarifies the apposition syntactically while preserving the singular distributive pronoun referencing plural animals.
  • v20: heavens — Consistent translation of 'shamayim'.
  • v20: all the livestock — Translates the collective noun for domesticated animals distinctly.
  • v20: unspecified — Bypasses the pronoun dispute by directly naming the category as a collective without supplying unnecessary English pronouns.
  • v21: closed — Accurate transitive verb for shutting the flesh.
  • v21: in its place — Genuinely contemporary locative phrasing.
  • v22: to the man — Retains the definite article rather than rendering it as a proper name.
  • v23: The man said — Retains the definite article rather than rendering it as a proper name.
  • v23: This at last is — Captures the exclamatory semantic relief while preserving the initial demonstrative.
  • v23: this will be — Preserves the threefold repetition of the 'zot' demonstrative pronoun.
  • v24: join with — Modern, contemporary verb expressing relational attachment without archaism.
  • v24: will become — Follows the Masoretic text and rejects the versional addition of 'two', remaining neutral on whether this institutes a sacrament, an implication disputed among traditions.
  • v25: were — Proper past tense copula matching the narrative timeline.
  • v25: the two of them — Literal preservation of the dual construct numeral suffix.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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