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Selected Verse: Genesis 1:14 - Basic English
| Verse |
Translation |
Text |
| Ge 1:14 |
Basic English |
And God said, Let there be lights in the arch of heaven, for a division between the day and the night, and let them be for signs, and for marking the changes of the year, and for days and for years: |
| |
King James |
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
FOURTH DAY. (Gen 1:14-19)
let there be lights in the firmament--The atmosphere being completely purified, the sun, moon, and stars were for the first time unveiled in all their glory in the cloudless sky; and they are described as "in the firmament" which to the eye they appear to be, though we know they are really at vast distances from it. |
| Notes on the Bible, by Albert Barnes, [1834] |
- VI. The Fourth Day
14. מאור mā'ôr, "a light, a luminary, a center of radiant light."
מועה mô‛ēd, "set time, season."
Words beginning with a formative מ musually signify that in which the simple quality resides or is realized. Hence, they often denote place.
17. נתן nāthan "give, hold out, show, stretch, hold out." Latin: tendo, teneo; τείνω teinō.
The darkness has been removed from the face of the deep, its waters have been distributed in due proportions above and below the expanse; the lower waters have retired and given place to the emerging land, and the wasteness of the land thus exposed to view has begun to be adorned with the living forms of a new vegetation. It only remains to remove the "void" by peopling this now fair and fertile world with the animal kingdom. For this purpose the Great Designer begins a new cycle of supernatural operations.
Gen 1:14, Gen 1:15
Lights. - The work of the fourth day has much in common with that of the first day, which, indeed it continues and completes. Both deal with light, and with dividing between light and darkness, or day and night. "Let there be." They agree also in choosing the word "be," to express the nature of the operation which is here performed. But the fourth day advances on the first day. It brings into view the luminaries, the light radiators, the source, while the first only indicated the stream. It contemplates the far expanse, while the first regards only the near.
For signs and for seasons, and for days and years. - While the first day refers only to the day and its twofold division, the fourth refers to signs, seasons, days, and years. These lights are for "signs." They are to serve as the great natural chronometer of man, having its three units, - the day, the month, and the year - and marking the divisions of time, not only for agricultural and social purposes, but also for meeting out the eras of human history and the cycles of natural science. They are signs of place as well as of time - topometers, if we may use the term. By them the mariner has learned to mark the latitude and longitude of his ship, and the astronomer to determine with any assignable degree of precision the place as well as the time of the planetary orbs of heaven. The "seasons" are the natural seasons of the year, and the set times for civil and sacred purposes which man has attached to special days and years in the revolution of time.
Since the word "day" is a key to the explanation of the first day's work, so is the word "year" to the interpretation of that of the fourth. Since the cause of the distinction of day and night is the diurnal rotation of the earth on its axis in conjunction with a fixed source of light, which streamed in on the scene of creation as soon as the natural hinderance was removed, so the vicissitudes of the year are owing, along with these two conditions, to the annual revolution of the earth in its orbit round the sun, together with the obliquity of the ecliptic. To the phenomena so occasioned are to be added incidental variations arising from the revolution of the moon round the earth, and the small modifications caused by the various other bodies of the solar system. All these celestial phenomena come out from the artless simplicity of the sacred narrative as observable facts on the fourth day of that new creation. From the beginning of the solar system the earth must, from the nature of things, have revolved around the sun. But whether the rate of velocity was ever changed, or the obliquity of the ecliptic was now commenced or altered, we do not learn from this record.
Gen 1:15
To shine upon the earth. - The first day spreads the shaded gleam of light over the face of the deep. The fourth day unfolds to the eye the lamps of heaven, hanging in the expanse of the skies, and assigns to them the office of "shining upon the earth." A threefold function is thus attributed to the celestial orbs - to divide day from night, to define time and place, and to shine on the earth. The word of command is here very full, running over two verses, with the exception of the little clause, "and it was so," stating the result.
Gen 1:16-19
This result is fully particularized in the next three verses. This word, "made," corresponds to the word "be" in the command, and indicates the disposition and adjustment to a special purpose of things previously existing.
Gen 1:16
The two great lights. - The well-known ones, great in relation to the stars, as seen from the earth.
The great light, - in comparison with the little light. The stars, from man's point of view, are insignificant, except in regard to number Gen 15:5.
Gen 1:17
God gave them. - The absolute giving of the heavenly bodies in their places was performed at the time of their actual creation. The relative giving here spoken of is what would appear to an earthly spectator, when the intervening veil of clouds would be dissolved by the divine agency, and the celestial luminaries would stand forth in all their dazzling splendor.
Gen 1:18
To rule. - From their lofty eminence they regulate the duration and the business of each period. The whole is inspected and approved as before.
Now let it be remembered that the heavens were created at the absolute beginning of things recorded in the first verse, and that they included all other things except the earth. Hence, according to this document, the sun, moon, and stars were in existence simultaneously with our planet. This gives simplicity and order to the whole narrative. Light comes before us on the first and on the fourth day. Now, as two distinct causes of a common effect would be unphilosophical and unnecessary, we must hold the one cause to have been in existence on these two days. But we have seen that the one cause of the day and of the year is a fixed source of radiating light in the sky, combined with the diurnal and annual motions of the earth. Thus, the recorded preexistence of the celestial orbs is consonant with the presumptions of reason. The making or reconstitution of the atmosphere admits their light so far that the alternations of day and night can be discerned. The making of the lights of heaven, or the display of them in a serene sky by the withdrawal of that opaque canopy of clouds that still enveloped the dome above, is then the work of the fourth day.
All is now plain and intelligible. The heavenly bodies become the lights of the earth, and the distinguishers not only of day and night, but of seasons and years, of times and places. They shed forth their unveiled glories and salutary potencies on the budding, waiting land. How the higher grade of transparency in the aerial region was effected, we cannot tell; and, therefore, we are not prepared to explain why it is accomplished on the fourth day, and not sooner. But from its very position in time, we are led to conclude that the constitution of the expanse, the elevation of a portion of the waters of the deep in the form of vapor, the collection of the sub-aerial water into seas, and the creation of plants out of the reeking soil, must all have had an essential part, both in retarding until the fourth day, and in then bringing about the dispersion of the clouds and the clearing of the atmosphere. Whatever remained of hinderance to the outshining of the sun, moon, and stars on the land in all their native splendor, was on this day removed by the word of divine power.
Now is the approximate cause of day and night made palpable to the observation. Now are the heavenly bodies made to be signs of time and place to the intelligent spectator on the earth, to regulate seasons, days, months, and years, and to be the luminaries of the world. Now, manifestly, the greater light rules the day, as the lesser does the night. The Creator has withdrawn the curtain, and set forth the hitherto undistinguishable brilliants of space for the illumination of the land and the regulation of the changes which diversify its surface. This bright display, even if it could have been effected on the first day with due regard to the forces of nature already in operation, was unnecessary to the unseeing and unmoving world of vegetation, while it was plainly requisite for the seeing, choosing, and moving world of animated nature which was about to be called into existence on the following days.
The terms employed for the objects here brought forward - "lights, the great light, the little light, the stars;" for the mode of their manifestation, "be, make, give;" and for the offices they discharge, "divide, rule, shine, be for signs, seasons, days, years" - exemplify the admirable simplicity of Scripture, and the exact adaptation of its style to the unsophisticated mind of primeval man. We have no longer, indeed, the naming of the various objects, as on the former days; probably because it would no longer be an important source of information for the elucidation of the narrative. But we have more than an equivalent for this in variety of phrase. The several words have been already noticed: it only remains to make some general remarks.
(1) The sacred writer notes only obvious results, such as come before the eye of the observer, and leaves the secondary causes, their modes of operation, and their less obtrusive effects, to scientific inquiry. The progress of observation is from the foreground to the background of nature, from the physical to the metaphysical, and from the objective to the subjective. Among the senses, too, the eye is the most prominent observer in the scenes of the six days. Hence, the "lights," they "shine," they are for "signs" and "days," which are in the first instance objects of vision. They are "given," held or shown forth in the heavens. Even "rule" has probably the primitive meaning to be over. Starting thus with the visible and the tangible, the Scripture in its successive communications advance with us to the inferential, the intuitive, the moral, the spiritual, the divine.
(2) The sacred writer also touches merely the heads of things in these scenes of creation, without condescending to minute particulars or intending to be exhaustive. Hence, many actual incidents and intricacies of these days are left to the well-regulated imagination and sober judgment of the reader. To instance such omissions, the moon is as much of her time above the horizon during the day as during the night. But she is not then the conspicuous object in the scene, or the full-orbed reflector of the solar beams, as she is during the night. Here the better part is used to mark the whole. The tidal influence of the great lights, in which the moon plays the chief part, is also unnoticed. Hence, we are to expect very many phenomena to be altogether omitted, though interesting and important in themselves, because they do not come within the present scope of the narrative.
(3) The point from which the writer views the scene is never to be forgotten, if we would understand these ancient records. He stands on earth. He uses his eyes as the organ of observation. He knows nothing of the visual angle, of visible as distinguishable from tangible magnitude, of relative in comparison with absolute motion on the grand scale: he speaks the simple language of the eye. Hence, his earth is the meet counterpart of the heavens. His sun and moon are great, and all the stars are a very little thing. Light comes to be, to him, when it reaches the eye. The luminaries are held forth in the heavens, when the mist between them and the eye is dissolved.
(4) Yet, though not trained to scientific thought or speech, this author has the eye of reason open as well as that of sense. It is not with him the science of the tangible, but the philosophy of the intuitive, that reduces things to their proper dimensions. He traces not the secondary cause, but ascends at one glance to the great first cause, the manifest act and audible behest of the Eternal Spirit. This imparts a sacred dignity to his style, and a transcendent grandeur to his conceptions. In the presence of the high and lofty One that inhabiteth eternity, all things terrestrial and celestial are reduced to a common level. Man in intelligent relation with God comes forth as the chief figure on the scene of terrestrial creation. The narrative takes its commanding position as the history of the ways of God with man. The commonest primary facts of ordinary observation, when recorded in this book, assume a supreme interest as the monuments of eternal wisdom and the heralds of the finest and broadest generalizations of a consecrated science. The very words are instinct with a germinant philosophy, and prove themselves adequate to the expression of the loftiest speculations of the eloquent mind. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The Fourth Day. - After the earth had been clothed with vegetation, and fitted to be the abode of living beings, there were created on the fourth day the sun, moon, and stars, heavenly bodies in which the elementary light was concentrated, in order that its influence upon the earthly globe might be sufficiently modified and regulated for living beings to exist and thrive beneath its rays, in the water, in the air, and upon the dry land. At the creative word of God the bodies of light came into existence in the firmament, as lamps. On יהי, the singular of the predicate before the plural of the subject, in Gen 1:14; Gen 5:23; Gen 9:29, etc., vid., Gesenius, Heb. Gr. 147. מאורת, bodies of light, light-bearers, then lamps. These bodies of light received a threefold appointment: (1) They were "to divide between the day and the night," of, according to Gen 1:18, between the light and the darkness, in other words, to regulate from that time forward the difference, which had existed ever since the creation of light, between the night and the day. (2) They were to be (or serve: והיוּ after an imperative has the force of a command) - (a) for signs (sc., for the earth), partly as portents of extraordinary events (Mat 2:2; Luk 21:25) and divine judgments (Joe 2:30; Jer 10:2; Mat 24:29), partly as showing the different quarters of the heavens, and as prognosticating the changes in the weather; - (b) for seasons, or for fixed, definite times (מועדים, from יעד to fix, establish), - not for festal seasons merely, but "to regulate definite points and periods of time, by virtue of their periodical influence upon agriculture, navigation, and other human occupations, as well as upon the course of human, animal, and vegetable life (e.g., the breeding time of animals, and the migrations of birds, Jer 8:7, etc.); - (c) for days and years, i.e., for the division and calculation of days and years. The grammatical construction will not allow the clause to be rendered as a Hendiadys, viz., "as signs for definite times and for days and years," or as signs both for the times and also for days and years. (3) They were to serve as lamps upon the earth, i.e., to pour out their light, which is indispensable to the growth and health of every creature. That this, the primary object of the lights, should be mentioned last, is correctly explained by Delitzsch: "From the astrological and chronological utility of the heavenly bodies, the record ascends to their universal utility which arises from the necessity of light for the growth and continuance of everything earthly." This applies especially to the two great lights which were created by God and placed in the firmament; the greater to rule the day, the lesser to rule the night. "The great" and "the small" in correlative clauses are to be understood as used comparatively (cf. Gesenius, 119, 1). That the sun and moon were intended, was too obvious to need to be specially mentioned. It might appear strange, however, that these lights should not receive names from God, like the works of the first three days. This cannot be attributed to forgetfulness on the part of the author, as Tuch supposes. As a rule, the names were given by God only to the greater sections into which the universe was divided, and not to individual bodies (either plants or animals). The man and the woman are the only exceptions (Gen 5:2). The sun and moon are called great, not in comparison with the earth, but in contrast with the stars, according to the amount of light which shines from them upon the earth and determines their rule over the day and night; not so much with reference to the fact, that the stronger light of the sun produces the daylight, and the weaker light of the moon illumines the night, as to the influence which their light exerts by day and night upon all nature, both organic and inorganic-an influence generally admitted, but by no means fully understood. In this respect the sun and moon are the two great lights, the stars small bodies of light; the former exerting great, the latter but little, influence upon the earth and its inhabitants.
This truth, which arises from the relative magnitude of the heavenly bodies, or rather their apparent size as seen from the earth, is not affected by the fact that from the standpoint of natural science many of the stars far surpass both sun and moon in magnitude. Nor does the fact, that in our account, which was written for inhabitants of the earth and for religious purposes, it is only the utility of the sun, moon, and stars to the inhabitants of the earth that is mentioned, preclude the possibility of each by itself, and all combined, fulfilling other purposes in the universe of God. And not only is our record silent, but God Himself made no direct revelation to man on this subject; because astronomy and physical science, generally, neither lead to godliness, nor promise peace and salvation to the soul. Belief in the truth of this account as a divine revelation could only be shaken, if the facts which science has discovered as indisputably true, with regard to the number, size, and movements of the heavenly bodies, were irreconcilable with the biblical account of the creation. But neither the innumerable host nor the immeasurable size of many of the heavenly bodies, nor the almost infinite distance of the fixed stars from our earth and the solar system, warrants any such assumption. Who can set bounds to the divine omnipotence, and determine what and how much it can create in a moment? The objection, that the creation of the innumerable and immeasurably great and distant heavenly bodies in one day, is so disproportioned to the creation of this one little globe in six days, as to be irreconcilable with our notions of divine omnipotence and wisdom, does not affect the Bible, but shows that the account of the creation has been misunderstood. We are not taught here that on one day, viz., the fourth, God created all the heavenly bodies out of nothing, and in a perfect condition; on the contrary, we are told that in the beginning God created the heaven and the earth, and on the fourth day that He made the sun, the moon, and the stars (planets, comets, and fixed stars) in the firmament, to be lights for the earth. According to these distinct words, the primary material, not only of the earth, but also of the heaven and the heavenly bodies, was created in the beginning. If, therefore, the heavenly bodies were first made or created on the fourth day, as lights for the earth, in the firmament of heaven; the words can have no other meaning than that their creation was completed on the fourth day, just as the creative formation of our globe was finished on the third; that the creation of the heavenly bodies therefore proceeded side by side, and probably by similar stages, with that of the earth, so that the heaven with its stars was completed on the fourth day. Is this representation of the work of creation, which follows in the simplest way from the word of God, at variance with correct ideas of the omnipotence and wisdom of God? Could not the Almighty create the innumerable host of heaven at the same time as the earthly globe? Or would Omnipotence require more time for the creation of the moon, the planets, and the sun, or of Orion, Sirius, the Pleiades, and other heavenly bodies whose magnitude has not yet been ascertained, than for the creation of the earth itself? Let us beware of measuring the works of Divine Omnipotence by the standard of human power. The fact, that in our account the gradual formation of the heavenly bodies is not described with the same minuteness as that of the earth; but that, after the general statement in Gen 1:1 as to the creation of the heavens, all that is mentioned is their completion on the fourth day, when for the first time they assumed, or were placed in, such a position with regard to the earth as to influence its development; may be explained on the simple ground that it was the intention of the sacred historian to describe the work of creation from the standpoint of the globe: in other words, as it would have appeared to an observer from the earth, if there had been one in existence at the time. For only from such a standpoint could this work of God be made intelligible to all men, uneducated as well as learned, and the account of it be made subservient to the religious wants of all.
(Note: Most of the objections to the historical character of our account, which have been founded upon the work of the fourth day, rest upon a misconception of the proper point of view from which it should be studied. And, in addition to that, the conjectures of astronomers as to the immeasurable distance of most of the fixed stars, and the time which a ray of light would require to reach the earth, are accepted as indisputable mathematical proof; whereas these approximative estimates of distance rest upon the unsubstantiated supposition, that everything which has been ascertained with regard to the nature and motion of light in our solar system, must be equally true of the light of the fixed stars.) |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| This is the history of the fourth day's work, the creating the sun, moon and stars. Of this we have an account, In general, verse 14, 15. where we have, The command given concerning them. Let there be lights in the firmament of heaven - God had said, Gen 1:3 Let there be light, and there was light; but that was, as it were, a chaos of light, scattered and confused; now it was collected and made into several luminaries, and so rendered both more glorious and more serviceable. The use they were intended to be of to this earth. They must be for the distinction of times, of day and night, summer and winter. They must be for the direction of actions: they are for signs of the change of weather, that the husbandman may order his affairs with discretion. They do also give light upon the earth - That we may walk Joh 11:9 and work Joh 9:4 according as the duty of every day requires. The lights of heaven do not shine for themselves, nor for the world of spirits above, they need them not; but they shine for us, and for our pleasure and advantage. Lord, what is man that he should be thus regarded, Psa 8:3-4. In particular, Gen 1:16-18, The lights of heaven are the sun, moon and stars, and these all are the work of God's hands. The sun is the greatest light of all, and the most glorious and useful of all the lamps of heaven; a noble instance of the Creator's wisdom, power and goodness, and an invaluable blessing to the creatures of this lower world. The moon is a lesser light, and yet is here reckoned one of the greater lights, because, though in regard of its magnitude, it is inferior to many of the stars, yet in respect of its usefulness to the earth, it is more excellent than they. He made the stars also - Which are here spoken of only in general; for the scriptures were written not to gratify our curiosity, but to lead us to God. Now, these lights are said to rule, Gen 1:16, Gen 1:18; not that they have a supreme dominion as God has, but they are rulers under him. Here the lesser light, the moon, is said to rule the night; but Psa 136:9 the stars are mentioned as sharers in that government, the moon and stars to rule by night. No more is meant, but that they give light, Jer 31:35. The best and most honourable way of ruling is, by giving light, and doing good. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
And God said, Let there be lights, etc. - One principal office of these was to divide between day and night. When night is considered a state of comparative darkness, how can lights divide or distinguish it? The answer is easy: The sun is the monarch of the day, which is the state of light; the moon, of the night, the state of darkness. The rays of the sun, falling on the atmosphere, are refracted and diffused over the whole of that hemisphere of the earth immediately under his orb; while those rays of that vast luminary which, because of the earth's smallness in comparison of the sun, are diffused on all sides beyond the earth, falling on the opaque disc of the moon, are reflected back upon what may be called the lower hemisphere, or that part of the earth which is opposite to the part which is illuminated by the sun: and as the earth completes a revolution on its own axis in about twenty-four hours, consequently each hemisphere has alternate day and night. But as the solar light reflected from the face of the moon is computed to be 50,000 times less in intensity and effect than the light of the sun as it comes directly from himself to our earth, (for light decreases in its intensity as the distance it travels from the sun increases), therefore a sufficient distinction is made between day and night, or light and darkness, notwithstanding each is ruled and determined by one of these two great lights; the moon ruling the night, i.e., reflecting from her own surface back on the earth the rays of light which she receives from the sun. Thus both hemispheres are to a certain degree illuminated: the one, on which the sun shines, completely so; this is day: the other, on which the sun's light is reflected by the moon, partially; this is night. It is true that both the planets and fixed stars afford a considerable portion of light during the night, yet they cannot be said to rule or to predominate by their light, because their rays arc quite lost in the superior splendor of the moon's light.
And let them be for signs - לאתת leothoth. Let them ever be considered as continual tokens of God's tender care for man, and as standing proofs of his continual miraculous interference; for so the word את oth is often used. And is it not the almighty energy of God that upholds them in being? The sun and moon also serve as signs of the different changes which take place in the atmosphere, and which are so essential for all purposes of agriculture, commerce, etc.
For seasons - מועדים moadim; For the determination of the times on which the sacred festivals should be held. In this sense the word frequently occurs; and it was right that at the very opening of his revelation God should inform man that there were certain festivals which should be annually celebrated to his glory. Some think we should understand the original word as signifying months, for which purpose we know the moon essentially serves through all the revolutions of time.
For days - Both the hours of the day and night, as well as the different lengths of the days and nights, are distinguished by the longer and shorter spaces of time the sun is above or below the horizon.
And years - That is, those grand divisions of time by which all succession in the vast lapse of duration is distinguished. This refers principally to a complete revolution of the earth round the sun, which is accomplished in 365 days, 5 hours, 48 minutes, and 48 seconds; for though the revolution is that of the earth, yet it cannot be determined but by the heavenly bodies. |
14 And God said, Let there be lights in the arch of heaven, for a division between the day and the night, and let them be for signs, and for marking the changes of the year, and for days and for years:
15 And let them be for lights in the arch of heaven to give light on the earth: and it was so.
16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
17 And God put them in the arch of heaven, to give light on the earth;
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
19 And there was evening and there was morning, the fourth day.
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
17 And God put them in the arch of heaven, to give light on the earth;
5 And he took him out into the open air, and said to him, Let your eyes be lifted to heaven, and see if the stars may be numbered; even so will your seed be.
16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
17 And God put them in the arch of heaven, to give light on the earth;
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
19 And there was evening and there was morning, the fourth day.
15 And let them be for lights in the arch of heaven to give light on the earth: and it was so.
15 And let them be for lights in the arch of heaven to give light on the earth: and it was so.
14 And God said, Let there be lights in the arch of heaven, for a division between the day and the night, and let them be for signs, and for marking the changes of the year, and for days and for years:
1 At the first God made the heaven and the earth.
2 Male and female he made them, naming them Man, and giving them his blessing on the day when they were made.
7 Truly, the stork in the heavens is conscious of her fixed times; the dove and the swallow and the crane keep to the times of their coming; but my people have no knowledge of the law of the Lord.
29 But straight away, after the trouble of those days, the sun will be made dark and the moon will not give her light and the stars will come down from heaven and the powers of heaven will be moved:
2 This is what the Lord has said: Do not go in the way of the nations; have no fear of the signs of heaven, for the nations go in fear of them.
30 And I will let wonders be seen in the heavens and on the earth, blood and fire and pillars of smoke.
25 And there will be signs in the sun and moon and stars; and on the earth, fear among the nations and doubt because of the loud noise of the sea and the waves;
2 Saying, Where is the King of the Jews whose birth has now taken place? We have seen his star in the east and have come to give him worship.
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
29 all the years of his life were nine hundred and fifty: and he came to his end.
23 And all the years of Enoch's life were three hundred and sixty-five:
14 And God said, Let there be lights in the arch of heaven, for a division between the day and the night, and let them be for signs, and for marking the changes of the year, and for days and for years:
35 These are the words of the Lord, who has given the sun for a light by day, ordering the moon and stars for a light by night, who puts the sea in motion, causing the thunder of its waves; the Lord of armies is his name.
9 The moon and the stars to have rule by night: for his mercy is unchanging for ever.
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars.
17 And God put them in the arch of heaven, to give light on the earth;
18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good.
3 When I see your heavens, the work of your fingers, the moon and the stars, which you have put in their places;
4 What is man, that you keep him in mind? the son of man, that you take him into account?
4 While it is day we have to do the works of him who sent me: the night comes when no work may be done.
9 Then Jesus said in answer, Are there not twelve hours in the day? A man may go about in the day without falling, because he sees the light of this world.
3 And God said, Let there be light: and there was light.