biblical cosmology

For an overview of approaches to the cosmos in its totality, see, Biblical writers' conception of the cosmos as an organised, structured entity, Cosmography (shape and structure of the cosmos), sfn error: no target: CITEREFDahlGauvin2000 (, List of topics characterized as pseudoscience, "Gan-Eden in the context of the mythology of the Hebrew bible",, Articles with unsourced statements from January 2020, Creative Commons Attribution-ShareAlike License, This page was last edited on 27 October 2020, at 18:17. If we had a "nothing" between us and a star, we would see nothing but darkness (or more likely, be sucked closer to the star). The big bang theory said that something exploded into a space that was already there to receive that which was exploding. [37] As a result, it is not clear whether there were one, two, or more heavens in the Old Testament,[38] but most likely there was only one, and phrases such as "heaven of heavens" were meant to stress the vastness of God's realm. This myth was taken up in later Jewish and Christian apocalyptic literature and projected into the future, so that cosmic battle becomes the decisive act at the end of the world's history:[15] thus the Book of Revelation (end of the 1st century CE) tells how, after the God's final victory over the sea-monsters, New Heavens and New Earth shall be inaugurated in a cosmos in which there will be "no more sea" (Revelation 21:1). [31] The raqia or firmament – the visible sky – was a solid inverted bowl over the Earth, coloured blue from the heavenly ocean above it. [71], Beneath the earth is Sheol, the abode of the rephaim (shades),[73] although it is not entirely clear whether all who died became shades, or only the "mighty dead" (compare Psalm 88:10 with Isaiah 14:9 and 26:14). [27] The "bronze sea" which stood in the forecourt of the Temple in Jerusalem probably corresponds to the "sea" in Babylonian temples, representing the apsu, the cosmic ocean. [63] Ezekiel 28:12–19 places the garden in Eden on the mountain of the gods;[64] in Genesis 2–3 Eden's location is more vague, simply far away "in the east",[65] but there is a strong suggestion in both that the garden is attached to a temple or palace. [18] The concept was apparently quite similar to that depicted in a Babylonian world-map from about 600 BCE: a single circular continent bounded by a circular sea,[51] and beyond the sea a number of equally spaced triangles called nagu, "distant regions", apparently islands although possibly mountains. What the Bible really teaches about the heavens, hidden in the stories of the prophets, misunderstood by both the world and the church, is now revealed through this ministry (and others), as we are approaching the end times. If you wish to watch the videos of teachers who teach a heretical cosmological view click here. 3. [29] In Revelation, where the Archangel Michael expels the dragon (Satan) from heaven ("And war broke out in heaven, with Michael and his angels attacking the dragon..." – Revelation 12:7), the motif can be traced back to Leviathan in Israel and to Tiamat, the chaos-ocean, in Babylonian myth, identified with Satan via an interpretation of the serpent in Eden. [28], In the New Testament Jesus' conquest of the stormy sea shows the conquering deity overwhelming the forces of chaos: a mere word of command from the Son of God stills the foe (Mark 4:35–41), who then tramples over his enemy, (Jesus walking on water - Mark 6:45, 47–51). In my view, space is not a real vacuum, but a room filled with a thin, not yet measurable, "fluidic" force-field, which is a conductor for light and electro-waves. , Biblical Achaeology Review, july/aug 1994. develop the idea that Wisdom, later identified with Torah, existed before creation and was used by God to create the universe:[4] "Present from the beginning, Wisdom assumes the role of master builder while God establishes the heavens, restricts the chaotic waters, and shapes the mountains and fields. Creationist cosmologies are explanations of the origins and form of the universe in terms of the Genesis creation narrative, according to which God created the cosmos in eight creative acts over the Hexameron, six days of the "creation week": Day 1: Creation of light, separation of light from darkness; Day 2: Creation of the firmament, separation of waters above the Earth from waters below; Day 3: Separation of waters below the firmament from the dry land; the Earth is commanded to produce veget [8] Death is the going-out of the breath which God once breathed into the dust (Genesis 2:7), all men face the same fate in Sheol, a shadowy existence without knowledge or feeling (Job 14:13; Qoheloth 9:5), and there is no way that mortals can enter heaven. - Scholarly discussion of the Dead Sea Scrolls, 6. Avi Katzman, Understanding the Dead Sea Scrolls, p. 262. [58], In the cosmology of the ancient Near East, the cosmic warrior-god, after defeating the powers of chaos, would create the world and build his earthly house, the temple. [1][2] The Bible was formed over many centuries, involving many authors, and reflects shifting patterns of religious belief; consequently, its cosmology is not always consistent. KNOWLEDGE IS A CONDITION. [11], Two different models of the process of creation existed in ancient Israel. [52] The Old Testament likewise locates islands alongside the Earth; (Psalm 97:1) these are the "ends of the earth" according to Isaiah 41:5, the extreme edge of Job's circular horizon (Job 26:10) where the vault of heaven is supported on mountains. [11], The Hebrew Bible depicted a three-part world, with the heavens (shamayim) above, Earth (eres) in the middle, and the underworld (sheol) below.

Each of the videos on this page are from teachers who teach a Biblically based cosmology. [32] Rain, snow, wind and hail were kept in storehouses outside the raqia, which had "windows" to allow them in – the waters for Noah's flood entered when the "windows of heaven" were opened. [44] One of their number is "the Satan", literally "the accuser", who travels over the Earth much like a Persian imperial spy, (Job dates from the period of the Persian empire), reporting on, and testing, the loyalty of men to God.

[33] Heaven extended down to and was coterminous with (i.e. [20] There is, however, a difference between the Egyptian and Hebrew logos mythologies: in Genesis 1 the divine word of the Elohim is an act of "making into"; the word of Egyptian creator-god, by contrast, is an almost magical activation of something inherent in pre-creation: as such, it goes beyond the concept of fiat (divine act) to something more like the Logos of the Gospel of John. [36], Grammatically the word shamayim can be either dual (two) or plural (more than two), without ruling out the singular (one).

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