Chapter IV.
Coelum, a common noun; but specifically, firmament: and from where both words are derived. Hence, some meanings of coelum; and finally, the moral interpretation of both the heavens and the firmament, as well as the waters.
15. But let us return to the point. Let a firmament be made in the midst of the waters. Let it not move, as I have already said, because it says above 'heaven' here it says 'firmament', for David also says: 'The heavens declare the glory of God, and the firmament proclaims the work of his hands' (Ps. 19:1), that is, the work of the world, when it is seen, praises its creator. For through the things that are seen, his invisible majesty is recognized. And it seems to me that the common name for the heavens is 'heavens' because Scripture testifies to many heavens, but the specific name is 'firmament'. Indeed, here it is said: 'And God called the firmament Heaven' (Gen. I, 8), so that it seems to have spoken generally above, that the heaven was made in the beginning, so as to comprehend the entire structure of celestial creatures. But here, the specific solidity of this outer firmament, which is called the firmament of heaven, as we read in the prophetic hymn: 'Blessed are you in the firmament of heaven' (Dan. III, 36). For heaven, which is called οὐρανὸς in Greek, is called 'caelatum' in Latin because it has the impressed lights of the stars as signs, as if it were engraved: just as we call silver that shines with prominent signs 'caelatum'. But οὐρανὸς is so called from the fact that it can be seen. Therefore, the land, which is darker, is called the sky because it is clear, as if visible. Hence, I believe this saying: 'The birds of the sky always see the face of my Father, who is in the heavens' (Gen. I, 20). And: 'Birds fly around the firmament of the sky,' because the powers that exist in that visible place can observe all these things and have them within their sights.
16. Finally, heaven is said to be closed in the times of Elijah when Ahab and Jezebel ruled with treachery, and the people served in royal sacrilege, because no one lifted their eyes to heaven, no one honored its creator, but they worshipped wood and stones. How do we gather this? Because even in the curses of the people of Israel, God said: 'The sky above you shall be bronze, and the earth beneath you iron' (Leviticus 26:19), when the people of Judah paid the price for their treachery and were punished by the inclemency of the heavens and the infertility of the earth; for it is from heaven that fertility comes. Lastly, Moses bestowed blessings upon Joseph from the boundaries of the sky and the dew of the depths of the fountains downward, and according to the hour from the course of the sun, and from the suitable months, and from the summit of the eternal mountains and hills, giving, by heavenly moderation, nourishment to the fertility of the earth. Therefore, the sky is like iron, which does not release any moisture when the rain is not broken by any clouds. The sky is also made of iron and is sub-dusky, compressed and cloudy with a rusty color, when the earth is tightened by the cold, then moisture seems to be suspended over our head, and it threatens to descend momentarily. Usually, even the waters that freeze in snow are solidified by the freezing gusts of winds, and when the air is ruptured, the snow is poured forth. For this firmament cannot be ruptured without some kind of loud noise. Therefore, it is also called firmament because it is not weak or slack. Hence, the Scripture says about thunder, which, having been conceived within the bosom of the clouds with a strong spirit, is about to burst forth violently, that it strengthens the thunder (Amos 4:13). Therefore, firmament is called firmament, or that which is strengthened by divine power, as Scripture teaches us, saying: Praise Him in the firmament of His power (Ps. 150:1).
17. And it does not pass over to recount some heavens of heavens to intelligible virtues, the firmament to operative ones. And therefore to praise the heavens, or to narrate the glory of God, to announce the firmament: but not as spiritual, but as the works of the world narrate, as we have said above. Others also interpret the purifying virtues as the waters that are above the heavens. We understand these as fitting for the discourse: yet it does not seem foreign and absurd to us if we understand the true waters for that reason which we mentioned. For both dew and frost and cold and heat, according to the prophetic hymn, bless the Lord, and the earth also blesses. And we do not refer these to intelligible natures, but to the truth. Even the dragons praise the Lord; for when their nature and appearance are seen, it neither lacks beauty nor shows the presence of reason.