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Kejadian 1:6-14

Konteks

1:6 God said, “Let there be an expanse 1  in the midst of the waters and let it separate water 2  from water. 1:7 So God made the expanse and separated the water under the expanse from the water above it. 3  It was so. 4  1:8 God called the expanse “sky.” 5  There was evening, and there was morning, a second day.

1:9 God said, “Let the water under the sky be gathered to one place 6  and let dry ground appear.” 7  It was so. 1:10 God called the dry ground “land” 8  and the gathered waters he called “seas.” God saw that it was good.

1:11 God said, “Let the land produce vegetation: 9  plants yielding seeds according to their kinds, 10  and 11  trees bearing fruit with seed in it according to their kinds.” It was so. 1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good. 1:13 There was evening, and there was morning, a third day.

1:14 God said, “Let there be lights 12  in the expanse 13  of the sky to separate the day from the night, and let them be signs 14  to indicate seasons and days and years,

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[1:6]  1 tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  2 tn Heb “the waters from the waters.”

[1:7]  3 tn Heb “the expanse.”

[1:7]  4 tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:8]  5 tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[1:9]  6 sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  7 tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[1:10]  8 tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[1:11]  9 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]  10 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]  11 tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:14]  12 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]  13 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]  14 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.



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