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Araboth (Hebrew: עֲרָבוֹת, Tiberian: ʿĂrāḇōṯ, Deserts/Plains): [18] The seventh heaven, under the leadership of the Archangel Cassiel, is the holiest of the seven heavens because it houses the Throne of God attended by the Seven Archangels and serves as the realm in which God dwells; underneath the throne itself lies the abode ...
The rabbis viewed the heavens to be a solid object spread over the Earth, which was described with the biblical Hebrew word for the firmament, raki’a. Two images were used to describe it: either as a dome, or as a tent; the latter inspired from biblical references, though the latter is without an evident precedent. [38]
Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
The throne of God is the reigning centre of God in the Abrahamic religions: primarily Judaism, Christianity, and Islam. The throne is said by various holy books to reside beyond the Seventh Heaven which is called Araboth ( Hebrew : עֲרָבוֹת ‘ărāḇōṯ ) in Judaism.
Zoroastrianism, a possible influence on Abrahamic traditions, [8] includes the concept of a "kingdom of God" or of a divine kingship: . In the Gāthās Zoroaster's thoughts about khšathra as a thing turn mostly to the 'dominion' or 'kingdom' of God, which was conceived, it seems, both as heaven itself, thought of as lying just above the visible sky, and as the kingdom of God to come on earth ...
The ambiguity of the term shamayim in the Hebrew Bible, and the fact that it's a plural word, give "heavens" various interpretations regarding its nature, notably the ascension of the prophet Elijah. In the non-canonical Second Book of Enoch , Third Heaven is described as a location "between corruptibility and incorruptibility" containing the ...
The rabbis viewed the heavens to be a solid object spread over the Earth, which was described with the biblical Hebrew word for the firmament, raki’a. Two images were used to describe it: either as a dome, or as a tent; the latter inspired from biblical references, though the latter is without an evident precedent. [17]
The ruach elohim which moves over the Deep may therefore mean the "wind/breath of God" (the storm-wind is God's breath in Psalms 18:15 and elsewhere, and the wind of God returns in the Flood story as the means by which God restores the earth), or God's "spirit", a concept which is somewhat vague in the Hebrew bible, or simply a great storm-wind ...
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