Chú giải Kinh Thánh

A firmament; or, an extension, or a space or

place extended or stretched out, and spread abroad like a tent or curtain, between the waters, though not exactly in the middle place; as Tyrus is said to sit, or be situated in the midst of the seas, Ezekiel 28:2, though it was but a little space within the sea. But of these things see more in Genesis 1:7.

Verse 6. - Day two. The work of this day consisted in the formation of that immense gaseous ocean, called the atmosphere, by which the earth is encircled. And God said, Let there be a firmament (rakiya, an expand, from rakah, to beat out; LXX., στερέωμα; Vulgate, firmamentum) in the midst of the waters. To affirm with Knobel, Gesenius, and others that the Hebrews supposed the atmospheric heavens to be a metallic substance (Exodus 24:10), a vault fixed on the water-flood which surrounds the earth (Proverbs 8:27), firm as a molten looking-glass (Job 37:18), borne by the highest mountains, which are therefore called the pillars and foundations of heaven (2 Samuel 22:8), and having doors and windows (Genesis 7:11; Genesis 28:17; Psalm 78:23), is to confound poetical metaphor with literal prose, optical and phenomenal language with strict scientific statement. The Vulgate and English translations of rakiya may convey the idea of solidity, though it is doubtful if στερέωμα (LXX.) does not signify that which makes firm as well as that which is made firm (McCaul, Wordsworth, W. Lewis), thus referring to the well-known scientific fact that the atmosphere by its weight upon the waters of the sea keeps them down, and by its pressure against our bodies keeps them up; but it is certain that not solidity, but expansiveness, is the idea represented by rakiya (cf. Scottish, tax, to stretch; Job 37:18; Psalm 104:2; Isaiah 40:22).

"The firmament, expanse of liquid, pure, Transparent, elemental air, diffused In circuit to the uttermost convex Of this great round."

(Milton, 'Par. Lost,' Bk. 7.) And let it divide the waters from the waters. What these waters were, which were designed to be parted by the atmospheric firmament, is explained in the verse which follows.

(6) A firmament.—This is the Latin translation of the Greek word used by the translators of the Septuagint Version. Undoubtedly it means something solid; and such was the idea of the Greeks, and probably also of the Hebrews. As such it appears in the poetry of the Bible, where it is described as a mighty vault of molten glass (Job 37:18), upheld by the mountains as pillars (Job 26:11; 2Samuel 22:8), and having doors and lattices through which the Deity pours forth abundance (Genesis 7:11; Psalm 78:23). Even in this “Hymn of Creation” we have poetry, but not expressed in vivid metaphors, but in sober and thoughtful language. Here, therefore, the word rendered “firmament” means an expanse. If, as geologists tell us, the earth at this stage was an incandescent mass, this expanse would be the ring of equilibrium, where the heat supplied from below was exactly equal to that given off by radiation into the cold ether above. And gradually this would sink lower and lower, until finally it reached the surface of the earth; and at this point the work of the second day would be complete.

6–8. The Firmament of the Heaven

6. Let there be … waters] The work of the “second day” is the creation of the so-called “firmament” of heaven. The Hebrews had no conception of an infinite ethereal space. The vault of heaven was to them a solid arched, or vaulted, structure, resting upon the pillars of the earth (Job 26:11). On the top of this dome were the reservoirs of “the waters above the heaven,” which supplied the rain and the dew. Beneath the earth were other reservoirs of waters, which were the sources of the seas, lakes, rivers and springs. After the creation of light the next creative act was, according to the Hebrew cosmogony, the division of the primaeval watery abyss, by means of a solid partition which is here denoted by the word rendered “firmament.” The waters are above it and below it.

a firmament] This word reproduces the Lat. firmamentum; LXX στερέωμα. The Hebrew râqîa denotes (see Heb. Lex.) “extended surface, (solid) expanse” (as if beaten out; cf. Job 37:18). For the verb raq‘a=beat, or spread, out, cf. Exodus 39:3, Numbers 17:4, Jeremiah 10:4, Ezekiel 1:22, “and over the head of the living creatures there was the likeness of a firmament … stretched forth over their heads above.” Compare Job 37:18, “canst thou with him spread out (tarqi‘a) the sky which is strong as a molten mirror?” See Psalm 19:1; Psalm 150:1, Daniel 12:3, where “firmament” = sky.

A diagram representing the Semitic conception of the Universe.

From Dr Hastings’ Dictionary of the Bible, by kind permission of Messrs T. & T. Clark.

For the solidity of the heaven according to this conception, cf. Amos 9:6, “it is he that buildeth his chambers in the heaven, and hath founded his vault upon the earth.” The fall of rain was regarded as the act of God in opening the sluices of heaven, cf. Genesis 7:11, 2 Kings 7:2; 2 Kings 7:19, Psalm 78:23; Psalm 148:4, “ye waters that be above the heavens.”

The LXX adds at the end of this verse, “and it was so.” This formula, which appears in Genesis 1:11; Genesis 1:15; Genesis 1:24, in each case after the words of Divine fiat, seems more suitable here than at the close of Genesis 1:7, as in the Hebrew text.

Genesis 1:6. Let there be a firmament — This term, which is an exact translation of the word used by the Septuagint, or Greek translation of the Old Testament, by no means expresses the sense of the word used by Moses, רקיע, rakiang, which merely means extension or expansion. And as this extension or expansion was to be in the midst of the waters, and was to divide the waters from the waters, it chiefly, if not solely, means the air or atmosphere which separates the water in the clouds from that which is in and upon the earth. Thus the second great production of the Almighty was the element which is next in simplicity, purity, activity, and power, to the light, and no doubt was also used by him as an agent in producing some subsequent effects, especially in gathering the waters into one place. It is true, we afterward read of the sun, moon, and stars being set in the firmament of heaven: but the meaning seems only to be that they are so placed as only to be visible to us through the atmosphere.

Genesis 1:6. Let there be a firmament in the midst of the waters— After having given an account of the generation of light, the sacred writer goes on to inform us of the generation of the air, or of that expansive element which fills the space between the earth and the highest regions, and which goes under the general name of the heavens. This air, in its first created state, was intermixed with the other elements in the chaotic mass; upon which a motion having been impressed by the divine energy, and the light having emerged, the Almighty next directs the air, according to its nature, to operate amidst the waters; and by its expansive and compressing power, to carry some of these waters aloft with it, and to keep the rest in their due station below on the earth. This I take to be the meaning of the present verse; to which not only the words, but the nature of things, correspond. For rekiang (רקיע), as our translators observe in the margin, (though, after the Vulgate and LXX, they have rendered it firmament,) signifies expansion; or rather the air or heaven in a state of expansion; for expansion necessarily implies an agent to expand, and here an agent is expressed, which was to divide or separate the waters; which agent is called, Gen 1:8 heaven. As the light, which makes the day, is called day; and the darkness, night: so, that which makes the heaven, i.e.. the air, is called heaven. Those who understand the properties of the air, which is peculiarly elastic, and therefore expansive and compressing, will see the great propriety of the original, rechio, which is derived from the verb recho, to stretch forth, extend, distend, expand every way. And nothing but our being accustomed immediately to annex the idea of the regions of supernal bliss to the word heaven, when we hear or read it, could make it appear strange to us, that this agent is called heaven or heavens; since the whole space we see, and commonly call heaven, is nothing more than the air. How far this air or heaven may rise and extend, I cannot determine. But it seems to me most probable (and I have Sir Isaac Newton's authority, or at least supposition on my side) that the whole planetary space is filled with a fine and subtle ether; which, it is probable, grows finer and finer as it approaches the central fire, the sun, and becomes grosser, and grosser the nearer it approaches the center of our planet. By the firmament, therefore, I would understand all that immense space which every way surrounds our earth, and extends to the limits of our system, and which I conceive to be filled with ether, denser or finer, in proportion to its proximity to, or distance from, the sun.

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And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.

Let there be a firmament. — Yet not so firm, but it shall be dissolved. 2 Peter 3:11 That it is not presently so; that those windows of heaven are not opened, as once in the deluge, having no better a bar than the liquid air, and we suddenly buried in one universal grave of waters; see a miracle of God’s mercy, and thank him for this powerful word of his, "Let there be a firmament." Bartholinus Barthol. l. 2. De Meteoris tells us, that in the year of Christ 1551, a very great multitude of men and cattle were drowned by a terrible tempest, the clouds suddenly dissolving, and the waters pouring down amain with such a strange stupendous violence, that the massy walls of many cities, various vineyards, and fair houses were utterly destroyed and ruined. Clouds, those bottles of rain, are vessels as thin as the liquor which is contained in them. There they hang and move, though weighty with their burdens. How they are upheld, saith a reverend divine, D. H. Contemp. and why they fall here and now, we know not, and wonder. Job 26:8 They water our lands, as we do our gardens, and are therefore called our heavens. Deuteronomy 33:28

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The Creation (4004 BC)

⁶ And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.
⁷ And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
⁸ And God called the firmament Heaven. And the evening and the morning were the second day.

We have here an account of the second day's work, the creation of the firmament, in which observe, 1. The command of God concerning it: Let there be a firmament, an expansion, so the Hebrew word signifies, like a sheet spread, or a curtain drawn out. This includes all that is visible above the earth, between it and the third heavens: the air, its higher, middle, and lower, regions—the celestial globe, and all the spheres and orbs of light above: it reaches as high as the place where the stars are fixed, for that is called here the firmament of heaven (Ge 1:14,15), and as low as the place where the birds fly, for that also is called the firmament of heaven, Ge 1:20. When God had made the light, he appointed the air to be the receptacle and vehicle of its beams, and to be as a medium of communication between the invisible and the visible world; for, though between heaven and earth there is an inconceivable distance, yet there is not an impassable gulf, as there is between heaven and hell. This firmament is not a wall of partition, but a way of intercourse. See Job 26:7,37:18, Ps 104:3, Am 9:6. 2. The creation of it. Lest it should seem as if God had only commanded it to be done, and someone else had done it, he adds, And God made the firmament. What God requires of us he himself works in us, or it is not done. He that commands faith, holiness, and love, creates them by the power of his grace going along with his word, that he may have all the praise. Lord, give what thou commandest, and then command what thou pleasest. The firmament is said to be the work of God's fingers, Ps 8:3. Though the vastness of its extent declares it to be the work of his arm stretched out, yet the admirable fineness of its constitution shows that it is a curious piece of art, the work of his fingers. 3. The use and design of it—to divide the waters from the waters, that is, to distinguish between the waters that are wrapped up in the clouds and those that cover the sea, the waters in the air and those in the earth. See the difference between these two carefully observed, De 11:10,11, where Canaan is upon this account preferred to Egypt, that Egypt was moistened and made fruitful with the waters that are under the firmament, but Canaan with waters from above, out of the firmament, even the dew of heaven, which tarrieth not for the sons of men, Mic 5:7. God has, in the firmament of his power, chambers, store-chambers, whence he watereth the earth, Ps 104:13, Ps 65:9,10. He has also treasures, or magazines, of snow and hail, which he hath reserved against the day of battle and war, Job 38:22,23. O what a great God is he who has thus provided for the comfort of all that serve him and the confusion of all that hate him! It is good having him our friend, and bad having him our enemy. 4. The naming of it: He called the firmament heaven. It is the visible heaven, the pavement of the holy city; above the firmament God is said to have his throne (Eze 1:26), for he has prepared it in the heavens; the heavens therefore are said to rule, Da 4:26. Is not God in the height of heaven? Job 22:12. Yes, he is, and we should be led by the contemplation of the heavens that are in our eye to consider our Father who is in heaven. The height of the heavens should remind us of God's supremacy and the infinite distance there is between us and him; the brightness of the heavens and their purity should remind us of his glory, and majesty, and perfect holiness; the vastness of the heavens, their encompassing of the earth, and the influence they have upon it, should remind us of his immensity and universal providence.