Genesis 1:8
Verse (Click for Chapter)
New International Version
God called the vault "sky." And there was evening, and there was morning--the second day.

New Living Translation
God called the space "sky." And evening passed and morning came, marking the second day.

English Standard Version
And God called the expanse Heaven. And there was evening and there was morning, the second day.

New American Standard Bible
God called the expanse heaven. And there was evening and there was morning, a second day.

King James Bible
And God called the firmament Heaven. And the evening and the morning were the second day.

Holman Christian Standard Bible
God called the expanse "sky." Evening came and then morning: the second day.

International Standard Version
God called the canopy "sky." The twilight and the dawn were the second day.

NET Bible
God called the expanse "sky." There was evening, and there was morning, a second day.

New Heart English Bible
And God called the expanse Sky. And God saw that it was good. There was evening and there was morning, a second day.

GOD'S WORD® Translation
God named [what was above] the horizon [sky]. There was evening, then morning-a second day.

JPS Tanakh 1917
And God called the firmament Heaven. And there was evening and there was morning, a second day.

New American Standard 1977
And God called the expanse heaven. And there was evening and there was morning, a second day.

Jubilee Bible 2000
And God called the firmament Heavens. And the evening and the morning were the second day.

King James 2000 Bible
And God called the firmament Heaven. And the evening and the morning were the second day.

American King James Version
And God called the firmament Heaven. And the evening and the morning were the second day.

American Standard Version
And God called the firmament Heaven. And there was evening and there was morning, a second day.

Douay-Rheims Bible
And God called the firmament, Heaven; and the evening and morning were the second day.

Darby Bible Translation
And God called the expanse Heavens. And there was evening, and there was morning -- a second day.

English Revised Version
And God called the firmament Heaven. And there was evening and there was morning, a second day.

Webster's Bible Translation
And God called the firmament Heaven: and the evening and the morning were the second day.

World English Bible
God called the expanse "sky." There was evening and there was morning, a second day.

Young's Literal Translation
And God calleth to the expanse 'Heavens;' and there is an evening, and there is a morning -- day second.
Study Bible
The Second Day: Firmament
7God made the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so. 8God called the expanse heaven. And there was evening and there was morning, a second day. 9Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so.…
Cross References
Genesis 1:7
God made the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.

Genesis 1:9
Then God said, "Let the waters below the heavens be gathered into one place, and let the dry land appear"; and it was so.
Treasury of Scripture

And God called the firmament Heaven. And the evening and the morning were the second day.

God.

Genesis 1:5,10 And God called the light Day, and the darkness he called Night. And …

Genesis 5:2 Male and female created he them; and blessed them, and called their …

evening.

Genesis 1:5,13,19,23,31 And God called the light Day, and the darkness he called Night. And …

(8) God called the firmament (the expanse) Heaven.--This is a Saxon word, and means something heaved up. The Hebrew probably means the heights, or upper regions, into which the walls of cities nevertheless ascend (Deuteronomy 1:28). In Genesis 1:1, "the heaven" may include the abysmal regions of space; here it means the atmosphere round our earth, which, at a distance of about forty-five miles from the surface, melts away into the imponderable ether. The work of the second day is not described as being good, though the LXX. add this usual formula. Probably, however, the work of the second and third days is regarded as one. In both there was a separation of waters; but it was only when the open expanse reached the earth's surface, and reduced its temperature, that water could exist in any other form than that of vapour. But no sooner did it exist in a fluid form than the pressure of the atmosphere would make it seek the lowest level. The cooling, moreover, of the earth's surface would produce cracks and fissures, into which the waters would descend, and when these processes were well advanced, then at the end of the third day "God saw that it was good."

Verse 8 - And God called the firmament heaven. Literally, the heights, shamayim, as in ver. 1. "This," says Principal Dawson, "may be regarded as an intimation that no definite barrier separates our film of atmosphere from the boundless abyss of heaven without;" and how appropriate the designation "heights" is, as applied to the atmosphere, we are reminded by science, which informs us that, after rising to the height of forty-five miles above the earth, it becomes imperceptible, and loses itself in the universal ether with which it is surrounded. And the evening and the morning were the second day. For the literal rendering of this clause see on ver. 5, It is observable that in connection with the second day's work the usual formula, "And God saw that it was good," is omitted. The "καὶ εἰδεν ὁ θεος ὅτι καλόν of the Septuagint is unsupported by any ancient version. The conceit of the Rabbis, that an expression of the Divine approbation was omitted because on this day the angels fell, requires no refutation. Aben Ezra accounts for its omission by making the second day's work terminate with ver. 10. Lange asks, "Had the prophetic author some anticipation that the blue vault was merely an appearance, whilst the sarans of the Septuagint had no such anticipation, and therefore proceeded to doctor the passage?" The explanation of Calvin, Delitzsch, Macdonald, and Alford, though declared by Kalisch to be of no weight, is probably the correct one, that the work begun on the second day was not properly terminated till the middle of the third, at which place, accordingly, the expression of Divine approbation is introduced (see ver. 10).

And God called the firmament heaven,.... Including the starry and airy heavens: it has its name from its height in the Arabic language, it being above the earth, and reaching to the third heaven; though others take the word "shamaim" to be a compound of two words, "sham" and "maim", that is, there are waters, namely, in the clouds of heaven:

and the evening; and the morning were the second day; these together made up the space of twenty four hours, which was another natural day; the body of light, created on the first day, having again moved round the chaos in that space of time; or else the chaos had turned round on its own axis in that time, which revolution produced a second day; and which, according to Capellus, was the nineteenth of April, and according to Bishop Usher the twenty fourth of October. It is an observation that everyone may make, that the phrase,

and God saw that it was good, is not used at the close of this day's work, as of the rest: the reason some Jewish writers give is, because the angels fell on this day; but it is a much better which Jarchi gives, and that is, because the work of the waters was not finished; it was begun on the second day, and perfected on the third (d); and therefore the phrase is twice used in the account of the third day's work: the Septuagint version adds it here indeed, but without any foundation.

(d) Vid. Maimon. Moreh Nevochim, par. 2. c. 30. 1:6-13 The earth was emptiness, but by a word spoken, it became full of God's riches, and his they are still. Though the use of them is allowed to man, they are from God, and to his service and honour they must be used. The earth, at his command, brings forth grass, herbs, and fruits. God must have the glory of all the benefit we receive from the produce of the earth. If we have, through grace, an interest in Him who is the Fountain, we may rejoice in him when the streams of temporal mercies are dried up.
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