Firmament Part 2 of 3

Firmament Part 2 of 3.

Indepth look to the 8 layers based on the Bible. There are 5 layers above and 3 below.

Movie: The Core on DVD.

The earth (first Heaven) is made up of 8 layers going from the bottom to the top. The atmosphere is solid but transparent so at night, we can see the stars.

Core: Bottomless pit

Mantle: Magmasphere Hell/ Lake of fire and brimstone

Asthenosphere or Lithosphere (Crust and upper mantle layer): Sheol/ Abrahams Bosom; Earth/land

The atmosphere is divided into 5 layer.

trophospere, stratosphere, mesosphere, thermosphere, and exosphere. The Bible calls the Atmosphere: Air.

Flatearthes are politically flat so they do not like us to mention globe or sphere.

For them when referring to atmosphere, it is atmosflat, trophoflat, stratoflat, mesoflat, thermoflat, and exoflat.

Transparent final layer number 8

Beyond: A new beginning. Space... The Final Frontier. These are the voyages of all our space movies and TV shows but we have to stay Biblically correct so we call this Heaven. 

Movies: Beyond, The Final Frontier (Star Trek)

Welcome to a multi universe of the first Heaven.

If you want to understand Revelation, you best bet is to understand Genesis to Deuteronomy first.

Generally speaking, Earth has 3 layers which is divded into 4 layers. So with the atmospher 5 layers then we have 9 layers (final completion)

Earth

EARTH in OT usually stands for one or other of the Heb. words ’eretz and ’adâmâh. In AV these are rendered indiscriminately ‘earth’ and ‘ground/land,’ but RV distinguishes them by using, to some extent, ‘earth’ for the former, and ‘ground’ for the latter. Both words have a wide range of meanings, some of which they possess in common, while others are peculiar to each. Thus ’eretz denotes: (a) earth as opposed to heaven (Gen_1:1), and (b) dry land as opposed to sea. (Gen_1:20). ’adâmâh is specially used: (a) for earth as a specific substance (Gen_2:7, 2Ki_5:17); and (b) for the surface of the ground, in such phrases as ‘face of the earth.’ Both words are employed to describe: (a) the soil from which plants grow, ’adâmâh being the more common term in this sense; (b) the whole earth with its inhabitants, for which, however, ’adâmâh is but rarely used; and (c) a land or country, this also being usually expressed by ’eretz. In one or two cases it is doubtful in which of the two last senses ’eretz is to be taken, e.g. Jer_22:29 (EV ‘earth,’ RVm ‘land’).

In NT the Gr. words for ‘earth’ are gç and oikoumenç, the former having practically all the variety of meanings mentioned above, while the latter denotes specially the whole inhabited earth, and is once used (Heb_2:5) in a still wider sense for the universe of the future. See, further, art. World.

H776; 'erets; eh'-rets; From an unused root probably meaning to be firm; the earth (at large, or partitively a land): - X common, country, earth, field, ground, land, X nations, way, + wilderness, world.

Earth

Primitive condition of: Gen_1:6-7; Job_26:7; Psa_104:5-9

Design of : Isa_45:18

Ancient notions concerning: 1Sa_2:8; Job_9:6; Rev_7:1

Cursed of God: Gen_3:17-18; Rom_8:19-22

Circle of : Isa_40:22

God's footstool: Isa_66:1; Lam_2:1

Given to man: Psa_115:16

Early divisions of: Gen 10-11; Deu_32:8

Perpetuity of: Gen_49:26; Deu_33:15; Psa_78:69; Psa_104:5; Ecc_1:4; Hab_3:6

A new earth: Isa_65:17; Isa_66:22; Rev_21:1

Created by God ; General references: Gen_1:1; 2Ki_19:15; 2Ch_2:12; Neh_9:6; Psa_90:2; Psa_102:25; Psa_115:15; Psa_146:6; Pro_8:22-26; Isa_37:16; Isa_45:18; Jer_10:12; Jer_27:5; Jer_32:17; Jer_51:15; Joh_17:24; 2Pe_3:5; Rev_10:6; Rev_14:7

By Christ: Joh_1:3; Joh_1:10; Heb_1:10

See Creation; God, Creator

Destruction of: Psa_102:25-27; Heb_1:10-12; Isa_24:19-20; Isa_51:6; Mat_5:18; Mat_24:3; Mat_24:14; Mat_24:29-31; Mat_24:35-39; Mar_13:24-37; Luk_21:26-36; 2Pe_3:10-13; Rev_20:11; Rev_21:1

World

WORLD

1. In OT.—In general it may be said that the normal expression for such conception of the Universe as the Hebrews had reached is ‘the heavens and the earth’ (Gen_1:1, Psa_89:11, 1Ch_16:31), and that ‘world’ is an equivalent expression for ‘earth.’ So far as there is a difference, the ‘world’ is rather the fruitful, habitable earth, e.g., ‘the earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein’ (Psa_24:1; cf. Psa_50:12; Psa_90:2, Isa_34:1). The religious sentiments awakened by the contemplation of Nature appear also in references to the heavens and the sea (e.g. Psa_8:1-9; Psa_19:1-14, Job_38:1-41; Job_39:1-30). But of the ethical depreciation of the world, so prominent in some NT writings, there are in the OT few traces. The ‘world’ is to be judged in righteousness (Psa_9:8; Psa_96:13; Psa_98:9), and punished for its evil (Isa_13:11). The transient character of its riches and pleasures, with the consequent folly of absorption in them, is perhaps indicated by another Hebrew word (meaning ‘duration‘; cf. ‘æon’ below) rendered ‘world’ at Psa_17:14 (‘men of the world, whose portion is in this life,’ cf. RVm); also by the same word at Psa_49:1 (see the whole Psalm). A word of similar meaning is rendered ‘world’ in AV at Psa_73:12, Ecc_3:11, but RV retains ‘world’ only in the latter passage, and gives quite another turn to the sense.

The ethical aspect of the ‘world’ does not receive any fresh emphasis in the Apocrypha, though in the Book of Wisdom both the scientific interest in regard to the world and the impulses of natural religion are notably quickened (Wis_7:17-22; Wis_9:9; Wis_11:17; Wis_11:22; Wis_13:1-9, cf. Sir_17:1-32; Sir_18:1-33). There is ample contrast between the stability of the righteous and the vanity of ungodly prosperity (e.g. Wis_1:1-16; Wis_2:1-24; Wis_3:1-19; Wis_4:1-20; Wis_5:1-23), but the latter is not identified with the ‘world.’ It is, noticeable that in the Apocrypha the word kosmos, which in the LXX means ‘adornment,’ has reached its sense of ‘world,’ conceived as a beautiful order; in the NT this becomes the prevalent word.

2. In NT.—(1) aiôn (¿on), ‘age,’ is used of the world in its time-aspect: human history is conceived as made up of ages, successive and contemporaneous, converging to and consummated in the Christ. These in their sum constitute the ‘world’: God is their Maker (Heb_1:2; Heb_11:3 [AV and RV ‘worlds,’ but ‘world’ better represents the thought]) and their King (1Ti_1:17 RVm, Rev_15:3 RV). Hence the phrases ‘since the world began,’ lit. ‘from the age’ (Luk_1:70, Joh_9:32, Act_15:18); and ‘the end of the world,’ lit. the ‘consummation of the age’ (Mat_13:39-40; Mat_13:49; Mat_24:3; Mat_28:20) or ‘of the ages’ (Heb_9:26). All the ‘ends of the world’ so conceived meet in the Christian era (1Co_10:11 [RV ‘ages’], cf. Heb_11:39-40). Under this time-aspect, also, the NT writers identify their own age with the ‘world,’ and this, as not merely actual but as typical, is set in new lights. As ‘this world,’ ‘this present world,’ it is contrasted explicitly or implicitly with ‘the world to come’ (Mat_12:32, Mar_10:30, Luk_18:30; Luk_20:34-35, Eph_1:21; Eph_2:7, 2Ti_4:10, Tit_2:12, Heb_6:5).

In some of these passages there is implied a moral condemnation of this world; elsewhere this receives deeper emphasis. ‘The cares of the world choke the word’ (Mat_13:22, Mar_4:19): the ‘sons of this world’ are contrasted with the ‘sons of light’ (Luk_16:8; cf. Rom_12:2, Eph_2:2 ‘according to the transient fashion [æon] of this material world [kosmos]’). This world is evil (Gal_1:4), its wisdom is naught (1Co_1:20; 1Co_2:6; 1Co_3:18), its rulers crucified the Lord of glory (1Co_2:8); finally, it is the ‘god of this world’ that has blinded the minds of the unhelieving (2Co_4:4). This ethical use of æon = ‘world’ is not found in the Johannine writings.

(2) But the most frequent term for ‘world’ is kosmos, which is sometimes extended in meaning to the material universe, as in the phrases ‘from the beginning (‘foundation,’ ‘creation’) of the world’ (e.g. Mat_24:21; Mat_25:34, Heb_4:6, Rom_1:20; for the implied thought of Divine creation cf. Act_14:17; Act_17:24). More commonly, however, the word is used of the earth, and especially the earth as the abode of man. To ‘gain the whole world’ is to become possessed of all possible material wealth and earthly power (Mat_16:26, Mar_8:36, Luk_9:25). Because ‘sin entered into the world’ (Rom_5:12), it is become the scene of the Incarnation and the object of Redemption (2Co_5:19, 1Ti_1:15, Heb_10:5, Joh_1:9-10; Joh_1:29; Joh_3:16-17; Joh_12:47), the scene also, alien but inevitable, of the Christian disciple’s life and discipline, mission and victory (Mat_5:14; Mat_13:38; Mat_26:13, Joh_17:16, Rom_1:8, 1Co_3:22; 1Co_4:9; 1Co_5:10; 1Co_7:31, 2Co_1:12, Php_2:16, Col_1:8, 1Pe_5:9, Rev_11:15). From this virtual identification of the ‘world’ with mankind, and mankind as separated from and hostile to God, there comes the ethical signification of the word specially developed in the writings of St. Paul and St. John.

(a) The Epp. of St. Paul. To the Galatians St. Paul describes the pre-Christian life as slavery to ‘the rudiments of the world’ (Gal_4:3, cf. Gal_4:9); through Christ the world is crucified to him and he to the world (Gal_6:14). Both thoughts recur in Colossians (Gal_2:8; Gal_2:20). In writing to the Corinthians he condemns the wisdom, the passing fashion, the care, the sorrow of the world (1Co_1:20-21; 1Co_3:19; 1Co_7:31; 1Co_7:33-34, 2Co_7:10; cf. aiôn above), and declares the Divine choice to rest upon all that the world least esteems (1Co_1:27-28, cf. Jas_2:5). This perception of the true worth of things is granted to those who ‘received not the spirit of the world, but the spirit which is of God’ (1Co_2:12); hence ‘the saints shall judge the world’ (1Co_6:2; cf. 1Co_11:32). In the argument of Romans the thought of the Divine judgment of the ‘world’ has incidental place, but in the climax St. Paul conceives of the ‘fall’ of Israel as leading to ‘the riches of the world,’ and of the ‘casting away’ of them as the ‘reconciling of the world’ (1Co_11:12; 1Co_11:16; cf. 1Co_11:32 and 1Co_5:12-13). What. St. Paul condemns, then, is hardly the world as essentially evil, but the world-spirit which leads to evil by its neglect of the unseen and eternal, and by its blindness to the true scale of values revealed in the gospel of Christ crucified.

(b) The Gospel and First Ep. of St. John. In these two writings occur more than half the NT instances of the word we are considering. That is, the term kosmos is characteristic of St. John, and, setting aside his frequent use of it in the non-ethical sense, especially as the sphere of the incarnation and saving work of Christ, we find an ethical conception of the ‘world’ deeper in its shadows than that of St. Paul. It is true that Jesus is the Light of the world (Joh_1:9; Joh_3:19; Joh_8:12; Joh_9:5; Joh_12:46), its Life-giver (Joh_6:33; Joh_6:51), its Saviour (Joh_3:17, Joh_4:42, Joh_12:47); yet ‘the world knew him not’ (Joh_1:10), and the Fourth Gospel sets out its story of His persistent rejection by the world, in language which at times seems to pass beyond a mere record of contemporary unbelief, and almost to assert an essential dualism of good and evil (Joh_7:7, Joh_8:23, Joh_9:39, Joh_12:31, Joh_14:17; Joh_14:30, Joh_16:11; Joh_16:20). Here the ‘world’ is not simply the worldly spirit, but the great mass of mankind in deadly hostility to Christ and His teaching. In contrast stand His disciples, his own which were in the world’ (Joh_13:1), chosen out of the world (Joh_15:18, cf. Joh_17:6), but not of it, and therefore hated as He was hated (Joh_15:18-19, Joh_17:14; Joh_17:16). For them He intercedes as He does not for the world (Joh_17:8). In the 1st Ep. of St. John the same sharp contrasts meet us. The world lies within the scope of God’s redemptive purpose in Jesus Christ (Joh_2:2, Joh_4:14), yet it stands opposed to His followers as a thing wholly evil, with which they may hold no traffic (Joh_2:15-17, cf. Jas_4:4), knowing them not and hating them (Jas_3:1; Jas_3:13). It is conceived as under the sway of a power essentially hostile to God,—the antichrist (Jas_2:18; Jas_2:22, Jas_4:3; cf. ‘the prince of this world’ Joh_12:31; Joh_14:30; Joh_16:11)—and is therefore not to be entreated and persuaded, but fought and overcome by the ‘greater one’ who is in the disciple of Christ (Joh_4:4, Joh_5:4-5). Faith ‘overcometh the world,’ but St. John reserves for his closing words his darkest expression of a persistent dualism of good and evil, light and darkness: ‘We know that we are of God, and the whole world lieth in the evil one’ (Joh_5:19).

The idiomatic uses of the term ‘world’ in Joh_7:4; Joh_12:19, 1Jn_3:17 are sufficiently obvious. For the difficult expression ‘the world of iniquity’ applied to the tongue (Jas_3:6), see the Commentaries.

S. W. Green.

H8398; têbêl; tay-bale'; From H2986; the earth (as moist and therefore inhabited); by extension the globe; by implication its inhabitants; specifically a particular land, as Babylonia or Palestine: - habitable part, world.

H2986; yâbal yaw-bal'; A primitive root; properly to flow; causatively to bring (especially with pomp): - bring (forth), carry, lead (forth).

Resources:

www.google.com/imgres?imgurl=https://wiki.seg.org/images/thumb/6/65/Earthlayers.png/300px-Earthlayers.png&imgrefurl=https://wiki.seg.org/wiki/Layers_of_the_Earth&h=211&w=300&tbnid=kiIrLs2DsdjEVM:&q=Layers+of+the+Earth&tbnh=150&tbnw=214&usg=AI4_-kSMWMpk_eAe7QVkT_aPdQVJ1lzLwg&vet=12ahUKEwiwnZ_8rrTfAhVP_oMKHYjVCmMQ9QEwAHoECAYQCA..i&docid=-ld-vL3QdkxOdM&sa=X&ved=2ahUKEwiwnZ_8rrTfAhVP_oMKHYjVCmMQ9QEwAHoECAYQCA