Ge 8:22; Ge 9:13; De 4:19; Job 3:9; Job 25:3,5; Job 38:12-14; Job 38:31,32; Ps 8:3,4; Ps 19:1-6; Ps 74:16,17; Ps 81:3; Ps 104:19,20; Ps 119:91; Ps 136:7-9; Ps 148:3,6; Isa 40:26; Jer 31:35; Jer 33:20,25; Eze 32:7,8; Eze 46:1,6; Joe 2:10,30,31; Joe 3:15; Am 5:8; Am 8:9; Mt 2:2; Mt 16:2,3; Mt 24:29; Mr 13:24; Lu 21:25,26; Lu 23:45; Ac 2:19,20; Re 6:12; Re 8:12; Re 9:2
|NET © Notes||
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).
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.”
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.”
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.