Thanks, that's helpful. It shows that there is some diversity of view, as agreed earlier. Kenneth Mathews is a real scholar, so this is on par with the video I gave of John Heiser - a real scholar who shows that the Bibles give us a flat earth, under a hard dome, underwater - by far the most common view.
This can also be seen that the only peer reviewed point we have (the Seely paper), is the accepted view that the Bibles give us a flat earth, under a hard dome, underwater.
This has been a debate in Hebrew scholarship for some time, and many scholars rejected the "solid dome" theory. Here is another example:
Keil and Delitzsch OT Commentary
When the light had been separated from the darkness, and day and night had been created, there followed upon a second fiat of the Creator, the division of the chaotic mass of waters through the formation of the firmament, which was placed as a wall of separation (מבדּיל) in the midst of the waters, and divided them into upper and lower waters. רקיע .s, from רקע to stretch, spread out, then beat or tread out, means expansum, the spreading out of the air, which surrounds the earth as an atmosphere. According to optical appearance, it is described as a carpet spread out above the earth (
Psalm 54:2), a curtain (
Isaiah 40:22), a transparent work of sapphire (
Exodus 24:10), or a molten looking-glass (
Job 37:18); but there is nothing in these poetical similes to warrant the idea that the heavens were regarded as a solid mass, a σιδήρεον, or χάλκεον or πολύχαλκον, such as Greek poets describe.
All of those examples are consistent with what I said earlier - that parallelisms require similarity, and not an exact match.
Parallelism in Hebrew typically requires a greater degree of "sameness" than you are suggesting. Additionally, in the last examples the preposition ב (in) is used with both רקיע and שמים. If the ancients really viewed רקיע as a "solid dome" then we would have expected a preposition like על (on/above) instead.
Example:
you shall serve God on this mountain. (Exod. 3:12 ESV)
תַּֽעַבְדוּן֙ אֶת־הָ֣אֱלֹהִ֔ים עַ֖ל הָהָ֥ר הַזֶּֽה (Exod. 3:12 BHS)
Perhaps - so are you saying that the Genesis days don't mean actual days, and could mean longer spans of time?
I would say that it isn't clear; either 24 hours or longer periods of time are valid understandings of this text. Because the text itself is unique in Scripture (and in comparison to other Hebrew literature), it is difficult to come to an absolute conclusion. Even in ancient times there was significant disagreement about the length of the days in Genesis 1 i.e. 1000 years, 24 hours, instantaneous, etc....
In Christ -
Papias[/QUOTE]