The Hebrew word here used to denote "firmament," on which Mr. Goodwin's indictment turns, ("rakia,") is derived from a verb which means to "beat." Now, what is beaten, or hammered out, while (if it be a metal) it acquires extension, acquires also solidity. The Septuagint translators seem to have fastened upon the latter notion, and accordingly represented it by στερέωμα; for which, the earliest Latin translators of the Old Testament coined an equivalent,—firmamentum. But that Moses by the word "rakia" intended rather to denote the expanse overhead, than to predicate solidity for the sky, I suspect will be readily admitted by all. True that in the poetical book of Job, we read that the sky is "strong, as a molten looking-glass[110]:" but then we meet more frequently with passages of a different tendency. God is said to "stretch out the heavens like a curtain[111]," "and spread them out as a tent to dwell in[112]:" to "bind up the waters in His thick clouds[113]," and "in a garment[114]," &c., &c.[115] It is only needful to look out the word in the dictionary of Gesenius to see that spreading out, (as of thin plates of metal by a hammer,) is the only notion which properly belongs to the word. Accordingly, the earliest modern Latin translation from the Hebrew, (that of Pagninus,) renders the word expansio. And so the word has stood for centuries in the margin of our English Bible.
The actual fact of the case,—the truth concerning the physical phenomenon alluded to,—comes in, and surely may be allowed to have some little weight. Since expansion is a real attribute of the atmosphere which divides the waters above from the waters below,—and solidity is not,—it seems to me only fair, seeing that the force of the expression is thought doubtful, to assign to it the meaning which is open to fewest objections.
But "the Hebrews," (says Mr. Goodwin,) "understood the sky, firmament, or heaven to be a permanent solid vault, as it appears to the ordinary observer." This, he adds, is "evident enough from various expressions made use of concerning it. It is said to have pillars[116], foundations[117], doors[118], and windows[119],"—(p. 220.) Now, I really do not think Mr. Goodwin's inference by any means so "evident" as he asserts. If Heaven has "pillars" in the poetical book of Job, so has the Earth[120]. The "foundations" spoken of in 2 Sam. xxii. 8, seem rather to belong to Earth than to Heaven,—as a reference to the parallel place in Ps. xviii. 7 will shew[121]. Is Mr. Goodwin so little of a poet, as to be staggered by the phrase "windows of Heaven," when it occurs in the figurative language of an ancient people, and in a poetical book[122]?
For the foregoing reasons, I distrust Mr. Goodwin's inference that "the Hebrews understood the sky to be a solid vault, furnished with pillars, foundations, doors, and windows." But whether they did, or did not, it is to be hoped that he is enough of a logician to perceive that the popular notions of God's ancient people on this subject, are not the thing in question. The only fact we have to do with is clearly this,—that Moses has in this place employed the word "rakia:" and the only question which can be moved about it, is (as evidently) the following,—whether he was, or was not, to blame in employing that word; for as to the meaning which he, individually, attached to the phenomenon of which "rakia" is the name, it cannot be pretended that any one living knows anything at all about the matter. A Greek, Latin, or French astronomer who should speak of Heaven, would not therefore be assumed to mean that it is hollow; although κοῖλον, 'c[oe]lum,' 'ciel,' etymologically imply no less.
Now I contend that Moses employed the word "rakia" with exactly the same propriety, neither more nor less, as when a Divine now-a-days employs the English word "firmament." It does not follow that the man who speaks of "the spacious firmament on high," is under so considerable a delusion as to suspect that the firmament is a firm thing; nor does it follow that Moses thought that "rakia" was a solid substance either,—even if solidity was the prevailing etymological notion in the word, and even if the Hebrews were no better philosophers than Mr. Goodwin would have us believe. The Essayist's objection is therefore worthless. God was content that Moses should employ the ordinary language of his day,—accommodate himself to the forms of speech then prevalent,—coin no new words. What is there unreasonable in the circumstance? What possible ground does it furnish for a supposition that the etymological force of the word,—or even that the popular physical theory of which that word may, or may not, have once been the connotation,—denoted the sense in which Moses employed it? Is it to be supposed that when a physician speaks of a "jovial temperament," he insinuates his approval of an exploded system of medicine? Do astronomers maintain that the Sun has a disk, or the Earth an axis? that the former leaves its place in the heavens when it suffers 'eclipse[123]?' or that the latter has a superior latitude, from East to West? To give the most familiar instance of all,—Do scientific men believe that the sun rises, and sets?—And yet all say that it does, until this hour!... Why is Moses to be judged by a less favourable standard than anybody else,—than Shakspeare, than Hooker, even than Mr. Goodwin? The first, in an exquisite passage, bids Jessica,—
"Look how the floor of heav'n
Is thick inlayed with patens of bright gold."
Did Shakspeare expect his beautiful language would be tortured into a shape which would convict him of talking nonsense?—But this is poetry. Then take Hooker's prose:—
"If the frame of that heavenly arch erected over our heads should loosen and dissolve itself; ... if the Moon should wander from her beaten way[124]," &c.
Did Hooker suppose that heaven is "an arch," which could be "loosened and dissolved?" or that "the way" of the moon is "beaten?"—But this is a highly poetical passage, written three centuries ago.—Let an unexceptionable witness then be called; and so, let the question be brought to definite issue. I, for my part, am quite content that it shall be the philosopher in person. The present Essayist shall be heard discoursing about Creation, and shall be convicted out of his own mouth. Mr. Goodwin begins his paper by a kind of cosmogony of his own, which he prefaces with the following apology:—"It will be necessary for our purpose to go over the oft-trodden ground, which must be done with rapid steps. Nor let the reader object to be reminded of some of the most elementary facts of his knowledge. The human race has been ages in arriving at conclusions now familiar to every child." (p. 212.) After this preamble, he begins his "elementary facts," as follows:—
"This Earth, apparently so still and stedfast, lying in majestic repose beneath the ætherial vault,"—(p. 212.)