Kejadian 1:6

1:6 God said, “Let there be an expanse ¹  in the midst of the waters and let it separate water ²  from water.

Mazmur 104:3

104:3 and lays the beams of the upper rooms of his palace on the rain clouds. ³ 

He makes the clouds his chariot,

and travels along on the wings of the wind. ⁴ 

Mazmur 104:2

104:2 He covers himself with light as if it were a garment.

He stretches out the skies like a tent curtain,

1 Petrus 3:5

3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,

[1:6]  ¹ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  ² tn Heb “the waters from the waters.”

[104:3]  ³ tn Heb “one who lays the beams on water [in] his upper rooms.” The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 44-45.

[104:3]  ⁴ sn Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.