The Astronomy of the Bible / An Elementary Commentary on the Astronomical References of Holy Scripture

by E. Walter Maunder

There is no question therefore as to what is referred to by the word "firmament"; but there is a question as to the etymological meaning of the word, and associated with that, a question as to how the Hebrews themselves conceived of the celestial vault.

The word rāqiā‘, translated "firmament," properly signifies "an expanse," or "extension," something stretched or beaten out. The verb from which this noun is derived is often used in Scripture, both as referring to the heavens and in other connections. Thus in Job xxxvii. 18, the question is asked, "Canst thou with Him spread out the sky, which is strong as a molten mirror?" Eleazar, the priest, after the rebellion of Korah, Dathan and Abiram took the brazen censers of the rebels, and they were "made broad plates for a covering of the altar." The goldsmith described by Isaiah as making an idol, "spreadeth it over with gold"; whilst Jeremiah says, "silver spread into plates is brought from Tarshish." Again, in Psalm cxxxvi., in the account of creation we have the same word used with reference to the earth, "To him that stretched out the earth above the waters." In this and in many other passages the idea of extension is clearly that which the word is intended to convey. But the Seventy, in making the Greek Version of the Old Testament, were naturally influenced by the views of astronomical science then held in Alexandria, the centre of Greek astronomy. Here, and at this time, the doctrine of the crystalline spheres—a misunderstanding of the mathematical researches of Eudoxus and others—held currency. These spheres were supposed to be a succession of perfectly transparent and invisible solid shells, in which the sun, moon, and planets were severally placed. The Seventy no doubt considered that in rendering rāqiā‘, by stereōma, i. e. firmament, thus conveying the idea of a solid structure, they were speaking the last word of up-to-date science.

There should be no reluctance in ascribing to the Hebrews an erroneous scientific conception if there is any evidence that they held it. We cannot too clearly realize that the writers of the Scriptures were not supernaturally inspired to give correct technical scientific descriptions; and supposing they had been so inspired, we must bear in mind that we should often consider those descriptions wrong just in proportion to their correctness, for the very sufficient reason that not even our own science of to-day has yet reached finality in all things.

There should be no reluctance in ascribing to the Hebrews an erroneous scientific conception if there is any evidence that they held it. In this case, there is no such evidence; indeed, there is strong evidence to the contrary.

The Hebrew word rāqiā‘, as already shown, really signifies "extension," just as the word for heaven, shamayim means the "uplifted." In these two words, therefore, significant respectively of a surface and of height, there is a recognition of the "three dimensions,"—in other words, of Space.

When we wish to refer to super-terrestrial space, we have two expressions in modern English by which to describe it: we can speak of "the vault of heaven," or of "the canopy of heaven." "The vault of heaven" is most used, it has indeed been recently adopted as the title of a scientific work by a well-known astronomer. But the word vault certainly gives the suggestion of a solid structure; whilst the word canopy calls up the idea of a slighter covering, probably of some textile fabric.

The reasons for thinking that the Hebrews did not consider the "firmament" a solid structure are, first, that the word does not necessarily convey that meaning; next, that the attitude of the Hebrew mind towards nature was not such as to require this idea. The question, "What holds up the waters above the firmament?" would not have troubled them. It would have been sufficient for them, as for the writer to the Hebrews, to consider that God was "upholding all things by the word of His power," and they would not have troubled about the machinery. But besides this, there are many passages in Scripture, some occurring in the earliest books, which expressly speak of the clouds as carrying the water; so that the expressions placing waters "above the firmament," or "above the heavens," can mean no more than "in the clouds." Indeed, as we shall see, quite a clear account is given of the atmospheric circulation, such as could hardly be mended by a modern poet.

It is true that David sang that "the foundations of heaven moved and shook, because He was wroth," and Job says that "the pillars of heaven tremble and are astonished at His reproof." But not only are the references to foundations and pillars evidently intended merely as poetic imagery, but they are also used much more frequently of the earth, and yet at the same time Job expressly points out that God "stretcheth out the north over the empty place, and hangeth the earth upon nothing." The Hebrew formed no ideas like those of the Hindus, who thought the earth supported by elephants, the elephants by a tortoise, the tortoise by a snake.

In Scripture, in most cases the word "earth" (eretz) does not mean the solid mass of this our planet, but only its surface; the "dry land" as opposed to the "seas"; the countries, the dwelling place of man and beast. The "pillars" or "foundations" of the earth in this sense are the great systems of the rocks, and these were conceived of as directly supported by the power of God, without any need of intermediary structures. The Hebrew clearly recognized that it is the will of God alone that keeps the whole secure.

Thus Hannah sang—