Kejadian 1:8

1:8 God called the expanse “sky.” ¹  There was evening, and there was morning, a second day.

Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ²  It was so. ³ 

Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ⁴  plants yielding seeds according to their kinds, ⁵  and ⁶  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:18-19

1:18 to preside over the day and the night, and to separate the light from the darkness. ⁷  God saw that it was good. 1:19 There was evening, and there was morning, a fourth day.

[1:8]  ¹ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[1:7]  ² tn Heb “the expanse.”

[1:7]  ³ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:11]  ⁴ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ⁵ sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ⁶ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:18]  ⁷ 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.