Kejadian 1:14

1:14 God said, “Let there be lights ¹  in the expanse ²  of the sky to separate the day from the night, and let them be signs ³  to indicate seasons and days and years,

Kejadian 1:16

1:16 God made two great lights ⁴  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ⁵ 

Kejadian 7:4

7:4 For in seven days ⁶  I will cause it to rain ⁷  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 8:22

8:22 “While the earth continues to exist, ⁸ 

planting time ⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Kejadian 19:33

19:33 So that night they made their father drunk with wine, ¹⁰  and the older daughter ¹¹  came and had sexual relations with her father. ¹²  But he was not aware that she had sexual relations with him and then got up. ¹³ 

Kejadian 20:3

20:3 But God appeared ¹⁴  to Abimelech in a dream at night and said to him, “You are as good as dead ¹⁵  because of the woman you have taken, for she is someone else’s wife.” ¹⁶ 

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ¹⁷  on the mountain and invited his relatives to eat the meal. ¹⁸  They ate the meal and spent the night on the mountain.

Kejadian 32:22

32:22 During the night Jacob quickly took ¹⁹  his two wives, his two female servants, and his eleven sons ²⁰  and crossed the ford of the Jabbok. ²¹ 

Kejadian 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ²²  the same night. ²³  Each man’s dream had its own meaning. ²⁴ 

[1:14]  ¹ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ² tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ³ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[1:16]  ⁴ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ⁵ tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[7:4]  ⁶ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁷ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[8:22]  ⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[19:33]  ¹⁰ tn Heb “drink wine.”

[19:33]  ¹¹ tn Heb “the firstborn.”

[19:33]  ¹² tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

[19:33]  ¹³ tn Heb “and he did not know when she lay down and when she arose.”

[20:3]  ¹⁴ tn Heb “came.”

[20:3]  ¹⁵ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ¹⁶ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[31:54]  ¹⁷ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ¹⁸ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[32:22]  ¹⁹ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ²⁰ tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ²¹ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[40:5]  ²² tn Heb “dreamed a dream.”

[40:5]  ²³ tn Heb “a man his dream in one night.”

[40:5]  ²⁴ tn Heb “a man according to the interpretation of his dream.”