1. ferm'ament. [Latin firmamentum, from firmus, firmo.]
2. The region of the air; the sky or heavens. In scripture, the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word, coinciding with regio, region, and reach. The original therefore does not convey the sense of solidity, but of stretching, extension; the great arch or expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen.
3. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. Genesis 1:6 .
4. And God said, Let there be lights in the firmament Genesis 1:14.
Firmament[Verb and adjective]Webster's Dictionary 1913
1. Fixed foundation; established basis.
2. The region of the air; the sky or heavens.
3. The orb of the fixed stars; the most rmote of the celestial spheres.
It is said, Gen. i, 7, that God made the firmament in the midst of the waters, to separate the inferior from the superior. The word used on this occasion properly signifies _expansion_, or something expanded. This expansion is properly the atmosphere, which encompasses the globe on all sides, and separates the water in the clouds from that on the earth.
FIRST-BORN. The first-born, who was the object of special affection to his parents, was denominated by way of eminence, רחם פטר, _the opening of the womb_. In case a man married with a widow, who by a previous marriage had become the mother of children, the first-born as respected the second husband was the eldest child by the second marriage. Before the time of Moses, the father might, if he chose, transfer the right of primogeniture to a younger child, but the practice occasioned much contention, Gen. xxv, 31, 32; and a law was enacted, overruling it, Deut. xxi, 15–17. The first-born inherited peculiar rights and privileges. (1.) He received a double portion of the estate. Jacob, in the case of Reuben, his first-born, bestowed his additional portion upon Joseph, by adopting his two sons, Gen. xlviii, 5–8; Deut. xxi, 17. This was done as a reprimand, and a punishment of his incestuous conduct, Genesis xxxv, 22; but Reuben, notwithstanding, was enrolled as the first-born in the genealogical registers, 1 Chron. v, 1. (2.) The first-born was the priest of the whole family. The honour of exercising the priesthood was transferred, by the command of God communicated through Moses, from the tribe of Reuben, to whom it belonged by right of primogeniture, to that of Levi, Num. iii, 12–18; viii, 18. In consequence of God having taken the Levites from among the children of Israel instead of all the first-born to serve ...him as priests, the first-born of the other tribes were to be redeemed, at a valuation made by the priest not exceeding five shekels, from serving God in that capacity, Numbers xviii, 15, 16; Luke ii, 22, &c. (3.) The first-born enjoyed an authority over those who were younger, similar to that possessed by a father, Gen. xxv, 23, &c; 2 Chron. xxi, 3; Gen. xxvii, 29; Exod. xii, 29: which was transferred in the case of Reuben by Jacob their father to Judah, Gen. xlix, 8–10. The tribe of Judah, accordingly, even before it gave kings to the Hebrews, was every where distinguished from the other tribes. In consequence of the authority which was thus attached to the first-born, he was also made the successor in the kingdom. There was an exception to this rule in the case of Solomon, who, though a younger brother, was made his successor by David at the special appointment of God. It is very easy to see in view of these facts, how the word “first-born” came to express sometimes a great, and sometimes the highest, dignity.
First-born is not always to be understood literally; it is sometimes taken for the prime, most excellent, most distinguished of any thing. “The first-born of the poor,” Isaiah xiv, 30, signifies the most miserable of the poor; and “the first-born of death,” Job xviii, 13, the most terrible of deaths.
God ordained that all the Jewish first-born both of men and beasts, for service, should be consecrated to him. The male children only were subject to this law. If a woman’s first child were a girl, the father was not obliged to offer any thing for her, or for the children after her, though they were males. If a man had many wives, he was obliged to offer the first-born of each of them to the Lord. The first-born were offered in the temple, and were redeemed for the sum of five shekels. The firstling of a clean beast was offered at the temple, not to be redeemed, but to be killed. An unclean beast, a horse, an ass, or a camel, was either redeemed or exchanged. An ass was redeemed by a lamb, or five shekels; if not redeemed, it was killed.
FIRST-FRUITS, among the Hebrews, were presents made to God of part of the fruits of the harvest, to express the submission, dependence, and thankfulness of the offerers. They were offered at the temple, before the crop was touched; and when the harvest was over, before any private persons used their corn. The first of these first-fruits, offered in the name of the nation, was a sheaf of barley, gathered on the fifteenth of Nisan in the evening, and threshed in a court of the temple. After it was well cleaned, about three pints of it were roasted and pounded in a mortar. Over this was thrown a portion of oil, and a handful of incense. Then the priest took this offering, waved it before the Lord toward the four parts of the world, threw a handful of it into the fire upon the altar, and kept the rest. After this, every one was at liberty to get in his harvest. Beside these first-fruits, every private person was obliged to bring his first-fruits to the temple. The Scripture prescribes neither the time nor the quantity. The rabbins say, that they were obliged to bring at least the sixtieth part of their fruits and harvest. These first-fruits consisted of wheat, barley, grapes, figs, apricots, olives, and dates. They met in companies of four-and-twenty persons to carry their first-fruits in a ceremonious manner. The company was preceded by an ox appointed for the sacrifice, with a crown of olives on his head, and his horns gilded. There was also another sort of first-fruits paid to God, Num. xv, 19, 20, when the bread in every family was kneaded, a portion of it was set apart, and given to the priest or Levite of the place. If there was no priest or Levite, it was cast into the oven, and consumed by the fire. This is one of the three precepts peculiar to the women; because they generally made the bread. The first-fruits and tenths were the most substantial revenue of the priests and Levites. St. Paul says, Christians have the first-fruits of the Spirit, Rom. viii, 23, that is, a greater abundance of God’s Spirit, more perfect and more excellent gifts than the Jews. Christ is called the first-fruits of them that slept; for as the first-fruits were earnests to the Jews of the succeeding harvest, so Christ is the first-fruits or the earnest of the general resurrection.
Adv. in all creation, on the face of the globe, here below, under the sun
Phr. die weltgeschichte ist das weltergesicht, "earth is but the frozen echo of the silent voice of god", "green calm below, blue quietness above", "hanging in a golden chain this pendant world", "nothing in nature is unbeautiful", "silently as a dream the fabric rose", "some touch of nature's genial glow", "this majestical roof fretted with golden fire", "through knowledge we behold the world's creation"
And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:
And God said, “Let there be lights in the expanse of the sky to distinguish between the day and the night, and let them be signs to mark the seasons and days and years.
And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.
And God said, “Let the waters teem with living creatures, and let birds fly above the earth in the open expanse of the sky.”
And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above.
Spread out above the heads of the living creatures was the likeness of an awesomeexpanse, gleaming like crystal.
And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies.
And under the expanse, their wings stretched out toward one another. Each one also had two wings covering its body.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.
Above the expanse over their heads was the likeness of a throne with the appearance of sapphire, and on the throne high above was a figure like that of a man.
Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne.
And I looked and saw above the expanse, above the heads of the cherubim, the likeness of a throne of sapphire.
And he said unto me, If I should ask thee how great dwellings are in the midst of the sea, or how many springs are in the beginning of the deep, or how many springs are above the firmament, or which are the outgoings of paradise:
And when the world, that shall begin to vanish away, shall be finished, then will I shew these tokens: the books shall be opened before the firmament, and they shall see all together:
Upon the second day thou madest the spirit of the firmament, and commandedst it to part asunder, and to make a division betwixt the waters, that the one part might go up, and the other remain beneath.
The pride of the height, the clear firmament, the beauty of heaven, with his glorious shew;
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