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The Firmament (Raqia) in Genesis: Abarbanel’s Five Opinions, Jewish Perspectives, the Canopy Theory, and Augustine

The Hebrew term raqia, translated as "firmament" in Genesis 1:6-8, has long intrigued biblical scholars, giving rise to diverse interpretations across Jewish and Christian traditions. Don Isaac Abarbanel (1437–1508), a prominent Spanish-Jewish philosopher and commentator, systematically evaluates five historical opinions on the raqia in his Perush al ha-Torah (Commentary on the Torah) before offering his own view. This article explores Abarbanel’s analysis, compares it with interpretations from Rashi, Nachmanides (Ramban), Ibn Ezra, Saadia Gaon, and Samson Raphael Hirsch, and extends the discussion to include the modern Canopy Theory and St. Augustine’s perspective. The key verse is:

  • Genesis 1:6-8 (KJV): "And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 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. And God called the firmament Heaven."

Abarbanel’s Five Opinions on the Raqia

Abarbanel begins by outlining Jewish five interpretations of the raqia, reflecting a spectrum of cosmological and exegetical traditions.

  1. The Firmament as a Solid Structure

    • Description: Some viewed the raqia as a solid, dome-like structure separating waters below (oceans) from waters above (a heavenly reservoir).

    • Source: Rooted in ancient Near Eastern cosmologies and Talmudic hints (e.g., Chagigah 12b).

    • Abarbanel’s Critique: He rejects this as overly literal, arguing it lacks support from reason or scripture’s broader intent.

    2. The Firmament as the Atmosphere

    • Description: The raqia is the air or atmosphere, separating terrestrial waters from atmospheric moisture (clouds).

    • Source: A naturalistic view shared by some rationalists.

    • Abarbanel’s Critique: Plausible but insufficiently tied to the "waters above," which he sees as more significant than mere clouds.

    3. The Firmament as the Celestial Spheres

    • Description: The raqia encompasses the astronomical spheres of stars and planets, with "waters above" as cosmic elements.

    • Source: Influenced by Greco-Arabic astronomy.

    • Abarbanel’s Critique: Too speculative, as Genesis focuses on visible creation, not abstract mechanics.

    4. The Firmament as Clouds

    • Description: The raqia is the layer of clouds holding water above the Earth.

    • Source: A practical, weather-based interpretation.

    • Abarbanel’s Critique: Reduces the raqia’s scope, conflicting with its grand naming as "Heaven."

    5. The Firmament as a Divine Act of Separation

    • Description: The raqia is the act of separating waters, a functional rather than material concept.

    • Source: Linguistic focus on raqa ("to spread out").

    • Abarbanel’s Critique: Too abstract, as Genesis implies a tangible entity named "Heaven."

Abarbanel’s Own Opinion

Abarbanel concludes that the raqia is the visible expanse of the sky—the heavens as perceived by humans, encompassing the air and the space where celestial bodies appear. The "waters under" are earthly seas and rivers, while the "waters above" are clouds and atmospheric moisture. He rejects a solid structure, emphasizing raqia as an expanse (merkhav), aligning with its Hebrew root and the text’s human-centric perspective. His view balances reason and scripture, avoiding fantastical constructs.

Other Jewish Commentators on the Raqia

  1. Rashi (1040–1105)

    • View: The raqia is a solid structure, like a stretched sheet, holding "waters above" aloft (Midrash Genesis Rabbah 4:2).

    • Contrast with Abarbanel: Rashi’s literalism clashes with Abarbanel’s rational rejection of solidity.

    2. Nachmanides (Ramban, 1194–1270)

    • View: The raqia is the expanse of celestial spheres, with "waters above" possibly spiritual or cosmic (Kabbalistic and Aristotelian influences). His commentary on the raqia (Genesis 1:6-8) and the broader creation narrative shows that he saw it tied it to Maaseh Bereshit—the "Work of Creation"—secret wisdom which he suggests is reserved for a select few. Nachmanides suggested that the reader shouldn’t expect a complete explanation because the Torah itself is intentionally terse, and the deeper truths about the raqia belong to the oral, esoteric tradition of Maaseh Bereshit. In his commentary he was effectively saying: "There’s more to this, but it’s not for me to spell out. Even if you know what it means, it’s not good to publicize it."

    • Contrast with Abarbanel: Ramban’s mysticism differs from Abarbanel’s observable focus.

    3. Ibn Ezra (1089–1167)

    • View: The raqia is the atmosphere, with "waters above" as clouds—a rationalist stance.

    • Similarity with Abarbanel: Both favor a naturalistic expanse, though Abarbanel broadens it to the visible heavens.

  2. Saadia Gaon (882–942)

    • View: The raqia is the sky or atmosphere, with "waters above" as clouds, rejecting solidity.

    • Similarity with Abarbanel: Close alignment in rational, observable interpretations.

  3. Samson Raphael Hirsch (1808–1888)

    • View: The raqia is the atmospheric expanse, functionally separating waters for life (e.g., rain).

    • Similarity with Abarbanel: Both emphasize purpose and visibility, with Hirsch reflecting modern science.

The Canopy Theory and the Raqia

The Canopy Theory, a modern creationist hypothesis, posits that the raqia was a pre-Flood canopy of water vapor, liquid, or ice suspended in the upper atmosphere. Popularized in the 20th century by young-Earth creationists like Henry Morris and John Whitcomb in The Genesis Flood (1961), it builds on earlier ideas from 19th-century figures like Isaac Newton Vail. Its key claims include:

  • Pre-Flood Environment: The canopy created a greenhouse effect, maintaining a warm, uniform climate, potentially explaining the longevity of pre-Flood patriarchs (e.g., Methuselah’s 969 years, Genesis 5:27) and lush conditions implied in Genesis.

  • Flood Mechanism: It collapsed during Noah’s Flood, contributing to the 40 days of rain (Genesis 7:11, "windows of heaven were opened"), alongside the "fountains of the great deep," providing a massive water source beyond Earth’s current hydrologic cycle.

  • Variants: Some propose a vapor canopy (maintaining high humidity), others a crystalline ice layer (reflecting light for a stable climate), though both aim to shield Earth from harmful radiation.

  • Scriptural Basis: Proponents cite Genesis 1:6-8 for the "waters above" and Genesis 2:5-6 ("the Lord God had not caused it to rain upon the earth, but there went up a mist") as evidence of a pre-rain, canopy-supported system. The rainbow’s post-Flood appearance (Genesis 9:13, "I do set my bow in the cloud") is seen as a new phenomenon after the canopy’s loss.

  • Comparison with Abarbanel: Abarbanel would likely reject this theory outright. His dismissal of a solid raqia and focus on the visible sky as clouds and air clash with the canopy’s speculative, physical structure. He avoids linking the raqia to the Flood mechanistically, and his rationalism would challenge the canopy’s feasibility.

  • Comparison with Jewish Commentators: Rashi’s solid raqia might superficially resemble a canopy’s firmness, but he doesn’t connect it to the Flood. Nachmanides’ cosmic scope differs from the canopy’s atmospheric focus. Ibn Ezra, Saadia, and Hirsch, like Abarbanel, favor a natural sky, not a reservoir, making the Canopy Theory alien to their rationalism.

Augustine’s Opinion on the Raqia

St. Augustine (354–430), in The Literal Meaning of Genesis, interprets the raqia as the visible sky or atmosphere, separating earthly waters from "waters above," which he sees as clouds or vapor. Key points:

  • He rejects a solid structure, viewing "firmness" metaphorically as stability.

  • The raqia is the airy region where birds fly, distinct from a higher, spiritual "heaven of heavens."

  • He cautions against overly literal readings, blending scripture with reason.

  • Comparison with Abarbanel: Augustine’s view closely mirrors Abarbanel’s—both see the raqia as the sky, with "waters above" as clouds, and reject solidity. Augustine’s naturalistic leanings and exegetical caution parallel Abarbanel’s rationalism, though Augustine lacks the Jewish commentators’ Hebrew linguistic focus.

  • Comparison with Jewish Commentators: Augustine aligns with Ibn Ezra, Saadia, and Hirsch in favoring an atmospheric raqia, contrasting with Rashi’s solidity and Nachmanides’ mysticism. Unlike the Canopy Theory, Augustine ties the raqia to observable phenomena, not a Flood-causing canopy.

Conclusion

Abarbanel’s analysis of the raqia as the visible sky reflects his rational yet text-faithful approach, distinguishing him from Rashi’s literal solidity, Nachmanides’ mystical cosmology, and aligning him with Ibn Ezra, Saadia, and Hirsch’s naturalism. The Canopy Theory, with its speculative pre-Flood canopy, diverges sharply from Abarbanel and most Jewish commentators, rooted instead in modern creationist ideas. Augustine’s atmospheric interpretation, while Christian, resonates with Abarbanel’s and the rationalist Jewish views, highlighting a shared emphasis on reason and observation. This rich tapestry of thought—from medieval Jewish exegesis to early Christian theology and modern theories—underscores the raqia’s enduring interpretive complexity.

Simply put, it seems that the firmament is best understood as the environment surrounding us—the vast, observable expanse of the sky and atmosphere that envelops the Earth. This perspective aligns with a growing consensus in contemporary biblical scholarship, which leans toward interpreting the raqia as a functional and visible space rather than a solid or speculative structure. The New American Standard Bible (NASB) captures this by rendering raqia as "expanse" in Genesis 1:6-8 ("Let there be an expanse in the midst of the waters"), emphasizing a broad, open region rather than a rigid barrier. This shift reflects a move away from ancient cosmological models toward a view that resonates with both the Hebrew term’s root meaning ("to spread out") and our modern understanding of the natural world.