The Astronomy of the Bible by E. Walter Maunder (feel good fiction books TXT) π
CHAPTER II.
THE DIAL OF AHAZ
The Narrative--Suggested Explanations--The "Dial of Ahaz," probably a Staircase--Probable History and Position of the Staircase--Significance of the Sign 385
CHAPTER III.
THE STAR OF BETHLEHEM
The Narrative--No Astronomical Details given--Purpose of the Scripture Narrative--Kepler's suggested Identification of the Star--The New Star of 1572--Legend of
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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 sangβ
And He hath set the world upon them."
And Asaph represents the Lord as saying:β
I bear up the pillars of it."
Yet again, just as we speak of "the celestial canopy," so Psalm civ. describes the Lord as He "who stretchest out the heavens like a curtain," and Isaiah gives the image in a fuller form,β"that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in." The same expression of "stretching out the heavens" is repeatedly used in Isaiah; it is indeed one of his typical phrases. Here, beyond question, extension, spreading out, is the idea sought to be conveyed, not that of solidity.
The prophet Amos uses yet another parallel. "It is He that buildeth His stories in the heaven." While Isaiah speaks of the entire stellar universe as the tent or pavilion of Jehovah, Amos likens the height of the heavens as the steps up to His throne; the "stories" are the "ascent," as Moses speaks of the "ascent of Akrabbim," and David makes "the ascent" of the Mount of Olives. The Hebrews cannot have regarded the heavens as, literally, both staircase and reservoir.
The firmament, i. e. the atmosphere, is spoken of as dividing between the waters that are under the firmament, i. e. oceans, seas, rivers, etc., from the waters that are above the firmament, i. e. the masses of water vapour carried by the atmosphere, seen in the clouds, and condensing from them as rain. We get the very same expression as this of the "waters which were above" in the Psalm of Praise:β
And ye waters that be above the heavens;"
and again in the Song of the Three Children:β
In the later books of the Bible the subject of the circulation of water through the atmosphere is referred to much more fully. Twice over the prophet Amos describes Jehovah as "He that calleth for the waters of the sea, and poureth them out upon the face of the earth." This is not merely a reference to the tides, for the Preacher in the book of Ecclesiastes expressly points out that "all the rivers run into the sea, yet the sea is not full; unto the place from whence the rivers come, thither they return again"; and Isaiah seems to employ something of the same thought:
"For as the rain cometh down and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater."
Schiaparelli indeed argues that this very passage from Isaiah "expressly excludes any idea of an atmospheric circulation of waters"[41:1] on the ground that the water so falling is thought to be transmuted into seeds and fruits. But surely the image is as true as it is beautiful! The rain is absorbed by vegetation, and is transmuted into seeds and fruit, and it would go hard to say that the same particles of rain are again evaporated and taken up afresh into the clouds. Besides, if we complete the quotation we find that what is stated is that the rain does not return until it has accomplished its purpose:β
"So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."
Elihu describes the process of evaporation precisely:β
The number of His years is unsearchable.
For He draweth up the drops of water,
Which distil in rain from His vapour:
Which the skies pour down
And drop upon man abundantly."
Throughout the books of Holy Scripture, the connection between the clouds and the rain is clearly borne in mind. Deborah says in her song "the clouds dropped water." In the Psalms there are many references. In lxxvii. 17, "The clouds poured out water;" in cxlvii. 8, "Who covereth the heaven with clouds, Who prepareth rain for the earth." Proverbs xvi. 15, "His favour is as a cloud of the latter rain." The Preacher says that "clouds return after the rain"; and Isaiah, "I will also command the clouds that they rain no rain upon it"; and Jude, "Clouds they are without water, carried about of winds."
The clouds, too, were not conceived as being heavy. Nahum says that "the clouds are the dust of His feet," and Isaiah speaks of "a cloud of dew in the heat of harvest." The Preacher clearly understood that "the waters above" were not pent in by solid barriers; that they were carried by the clouds; for "if the clouds be full of rain, they empty themselves upon the earth." And Job says of Jehovah, "He bindeth up the waters in His thick clouds, and the cloud is not rent under them;" and, later, Jehovah Himself asks:β
That abundance of waters may cover thee?
Or who can pour out the bottles of heaven?"
The Hebrews, therefore, were quite aware that the waters of the sea were drawn up into the atmosphere by evaporation, and were carried by it in the form of clouds. No doubt their knowledge in this respect, as in others, was the growth of time. But there is no need to suppose that, even in the earlier stages of their development, the Hebrews thought of the "waters that be above the heavens" as contained in a literal cistern overhead. Still less is there reason to adopt Prof. Schiaparelli's strange deduction: "Considering the spherical and convex shape of the firmament, the upper waters could not remain above without a second wall to hold them in at the sides and the top. So a second vault above the vault of the firmament closes in, together with the firmament, a space where are the storehouses of rain, hail, and snow."[43:1] There seems to be nowhere in Scripture the slightest hint or suggestion of any such second vault; certainly not in the beautiful passage to which Prof. Schiaparelli is here referring.
And as for darkness, where is the place thereof;
That thou shouldest take it to the bound thereof,
And that thou shouldst discern the paths to the house thereof.
Or hast thou seen the treasuries of the hail,
Which I have reserved against the time of trouble,
Against the day of battle and war?
By what way is the light parted,
Or the east wind scattered upon the earth?
Who hath cleft a channel for the water-flood,
Or a way for the lightning of the thunder;
Or who hath begotten the drops of dew?
Out of whose womb came the ice?
And the hoary frost of heaven, who hath gendered it?"
The Song of David, Psalm xviii., clearly shows that its writer held no fantasy of a solidly built cistern of waters in the sky, but thought of the "dark waters" in the heavens, as identical with the "thick clouds." The passage is worth quoting at some length, not merely as supplying a magnificent word picture of a storm, but as showing the free and courageous spirit of the Hebrew poet, a spirit more emancipated than can be found in any other nation of antiquity. It was not only the gentler aspect of nature that attracted him; even for its most terrible, he had a sympathy, rising, under the influence of his strong faith in God, into positive exultation in it.
And cried unto my God:
He heard my voice out of His temple,
And my cry before Him came into His ears.
Then the earth shook and trembled,
The foundations also of the mountains moved
And were shaken, because He was wroth.
There went up a smoke out of His nostrils,
And fire out of His mouth devoured:
Coals were kindled by it.
He bowed the heavens also, and came down;
And thick darkness was under His feet.
And He rode upon a cherub, and did fly:
Yea, He flew swiftly upon the wings of the wind.
He made darkness His hiding place,
His pavilion round about Him;
Darkness of waters, thick clouds of the skies.
At the brightness before Him His thick clouds passed,
Hailstones and coals of fire.
The Lord also thundered in the heavens,
And the Most High uttered His voice;
Hailstones and coals of fire.
And He sent out His arrows, and scattered them;
Yea lightnings manifold, and discomfited them.
Then the channels of waters appeared,
And the foundations of the world were laid bare,
At Thy rebuke, O Lord,
At the blast of the breath of Thy nostrils.
He sent from on high, He took me;
He drew me out
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