If you can entertain this notion, and feel yourself underneath this massive curved wall of heaven, straining under the weight of the rainwater it holds back, then you are living on the earth our sages knew, for this is the world, the universe, of which the Bible conceived: בראשית א:ו וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. This is what the Bible is describing when it refers to הָרָקִיעַ, traditionally rendered in English Bibles as “the firmament” (from the Latin firmamentum meaning “support”). Only try and picture it as a connecting point between two solids: a flat plate like earth, and a rigid dome like an upside down bowl that vaults it, blue as ocean, from the vast stores of water it contains. If you are unfamiliar with the firmament, then imagine for a moment the horizon, where the earth appears to meet with the sky. On this point as on many others, the Bible simply reflects the current cosmological ideas and language of the time.Of all the vexing problems modern cosmology poses for the first chapter of Genesis, such as the insufficient biblical timeline of 6 days (as opposed to billions of years) until the appearance of humans, or vegetative bloom before the sun and photosynthesis, the most acute for me is God’s creation of the firmament (רקיע rakia) on the second day. in the air as distinct from the firmament. In conformity with these ideas, the writer of Genesis 1:14-20 represents God as setting the stars in the firmament of heaven, and the fowls are located beneath it, i.e. Isaiah 42:5, emphasize rather the idea of something extended: ôThus saith the Lord God that created the heavens and stretched them outö (Cf. to serve as a wall of separation between the upper and lower of water, it being conceived as supporting a vast celestial reservoir and also in the account of the deluge ( Genesis 7), where we read that the ôflood gates of heaven were openedö, and shut upö (viii, 2). The same is implied in the purpose attributed to God in creating the firmament, viz. The notion of the solidity of the firmament is moreover expressed in such passages as Job 37:18, where reference is made incidentally to the heavens, ôwhich are most strong, as if they were of molten brassö. The Hebrew means something beaten or hammered out, and thus extended the Vulgate rendering, ôfirmamentumö corresponds more closely with the Greek stereoma ( Septuagint, Aquila, and Symmachus), ôsomething made firm or solidö. In the first account of the creation ( Genesis 1) we read that God created a firmament to divide the upper or celestial from the lower or terrestrial waters. That the Hebrews entertained similar ideas appears from numerous biblical passages. According to the notion prevalent among the Greeks and Romans, the sky was a great vault of crystal to which the fixed stars were attached, though by some it was held to be of iron or brass. Likewise to the mind of the Babylonians the sky was an immense dome, forged out of the hardest metal by the hand of Merodach (Marduk) and resting on a wall surrounding the earth (Jensen, Die Kosmologie der Babylonier, Strasburg, 1890, pp. Thus the Egyptians conceived the heavens to be an arched iron ceiling from which the stars were suspended by means of cables (Chabas, LÆAntiquiteÆ historique, Paris, 1873, pp. The notion that the sky was a vast solid dome seems to have been common among the ancient peoples whose ideas of cosmology have come down to us. (Septuagint stereoma Vulgate, firmamentum). Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more all for only $19.99. Please help support the mission of New Advent and get the full contents of this website as an instant download.
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