Difference between revisions of "Heaven"

<i> shamayim </i> <i> mayim </i> &nbsp;Genesis 1:6-8&nbsp;Genesis 1:14-18&nbsp;Genesis 7:11&nbsp;Isaiah 42:5&nbsp;Isaiah 44:24&nbsp;Psalm 136:6&nbsp;Ezekiel 1:22-26&nbsp;Ezekiel 10:1&nbsp;Deuteronomy 33:26&nbsp;Psalm 57:10&nbsp;Isaiah 45:8&nbsp;Jeremiah 51:9&nbsp;Psalm 36:6&nbsp;Psalm 108:4 <p> Only God has the wisdom to “stretch out” the heaven” (&nbsp;Jeremiah 51:15 ). “Heaven” thus becomes the curtain of God's tent, separating His dwelling place from that of humanity on earth (&nbsp;Psalm 104:2; &nbsp;Isaiah 40:22 ). Like a human dwelling, heaven can be described as resting on supporting pillars (&nbsp;Job 26:11 ) or on building foundations (&nbsp;2 Samuel 22:8; though the parallel in &nbsp;Psalm 18:7 applies the foundations to mountains). Just as He built the partition, so God can “rend” it or tear it apart (&nbsp; Isaiah 64:1 ). Thus it does not seal God off from His creation and His people. English translations use “firmament” (KJV), “expanse” [[(Nas, Niv]] ) “dome” [[(Tev, Nrsv]] ) or “vault” (REB) to translate the special Hebrew word describing what God created and named “Heaven” (&nbsp;Genesis 1:8 ). </p> <p> Hebrew does not employ a term for “air” or “space” between heaven and earth. This is all part of heaven. Thus the Bible speaks of “birds of the heavens,” though English translations often use “air” or “sky” (&nbsp;Deuteronomy 4:17; &nbsp;Jeremiah 8:7; &nbsp;Lamentations 4:19 ). Even [[Absalom]] hanging by his hair from a tree limb was “between heaven and earth” (&nbsp;2 Samuel 18:9; compare &nbsp;1 Chronicles 21:16; &nbsp;Ezekiel 8:3 ). The heaven is the source for rain (&nbsp;Deuteronomy 11:11; &nbsp;Psalm 148:4 ), dew (&nbsp;Genesis 27:28 ), frost (&nbsp;Job 38:29 ), snow (&nbsp;Isaiah 55:10 ), fiery lightning (&nbsp;Genesis 19:24 ), dust (&nbsp;Deuteronomy 28:24 ), and hail (&nbsp;Joshua 10:11 ). This is the language of human observation and description, but it is more. It is the language of faith describing God in action in and for His world (&nbsp;Jeremiah 14:22 ). Heaven is God's treasure chest, storing treasures such as the rain (&nbsp;Deuteronomy 28:12 ), wind and lightning (&nbsp;Jeremiah 10:13 ), and snow and hail (&nbsp;Job 38:22 ). The miraculous manna came from God's heavenly storehouses for [[Israel]] in the wilderness (&nbsp;Exodus 16:11-15 ). </p> <p> Heaven and earth thus comprehend the entire universe and all its constituents (&nbsp;Jeremiah 23:24 ), but God fills all these and more so that no one can hide from Him (compare &nbsp;1 Kings 8:27-30; &nbsp;Isaiah 66:1 ). Yet this One also lives in the humble, contrite heart (&nbsp;Isaiah 57:15 ). </p> <p> As God's dwelling place, heaven is not a divine haven where God can isolate Himself from earth. It is the divine workplace, where He sends blessings to His people (&nbsp;Deuteronomy 26:15; &nbsp;Isaiah 63:15 ) and punishment on His enemies (&nbsp;Psalm 2:4; &nbsp;Psalm 11:4-7 ). Heaven is a channel of communication between God and humans (&nbsp;Genesis 28:12; &nbsp;2 Samuel 22:10; &nbsp;Nehemiah 9:13; &nbsp;Psalm 144:5 ). </p> <p> As God's creation, the heavens praise Him and display His glory and His creativity (&nbsp;Psalm 19:1; &nbsp;Psalm 69:34 ) and righteousness (&nbsp;Psalm 50:6 ). Still, heaven remains a part of the created order. Unlike neighboring nations, Israel knew that heaven and the heavenly bodies were not gods and did not deserve worship (&nbsp;Exodus 20:4 ). It belonged to God (&nbsp;Deuteronomy 10:14 ). Heaven stands as a symbol of power and unchanging, enduring existence (&nbsp;Psalm 89:29 ), but heaven is not eternal. The days come when heaven is no more (&nbsp;Job 14:12;; &nbsp;Isaiah 51:6 ). As God once spread out the heavenly tent, so He will wrap up the heavens like a scroll (&nbsp;Isaiah 34:4 ). A new heaven and new earth will appear (&nbsp;Isaiah 65:17; &nbsp;Isaiah 66:22 ). </p> <p> The Old [[Testament]] speaks of heaven to show the sovereignty of the [[Creator]] God and yet of the divine desire to communicate with and provide for the human creature. It holds out the tantalizing examples of men who left earth and were taken up to heaven (&nbsp;Genesis 5:24; &nbsp;2 Kings 2:11 ). </p> <p> New Testament In the New Testament, the primary Greek word translated “heaven” describes heaven as being above the earth, although no New Testament passage gives complete instructions regarding the location or geography of heaven. Other than Paul's reference to the three heavens (&nbsp;2 Corinthians 12:2-4 ), the New Testament writers spoke of only one heaven. </p> <p> The New Testament affirms that God created heaven (&nbsp;Acts 4:24 ), that heaven and earth stand under God's lordship (&nbsp;Matthew 11:25 ), and that heaven is the dwelling place of God (&nbsp;Matthew 6:9 ). </p> <p> Jesus preached that the kingdom of heaven/God had dawned through His presence and ministry (&nbsp;Mark 1:15 ). By using the image of a messianic banquet, Jesus spoke of heavenly life as a time of joy, celebration, and fellowship with God (&nbsp;Matthew 26:29 ). Jesus taught that there would be no marrying or giving in marriage in heaven (&nbsp;Luke 20:34-36 ). </p> <p> Christians should rejoice because their names are written in heaven (&nbsp;Luke 10:20 ). Jesus promised a heavenly home for His followers (&nbsp;John 14:2-3 ). </p> <p> According to Paul, Christ is seated in heaven at the right hand of God (&nbsp;Ephesians 1:20 ). Paul believed heaven is the future home of believers (&nbsp;2 Corinthians 5:1-2 ). Paul referred to the hope of heaven as the hope of glory (&nbsp;Colossians 1:27 ). The Holy Spirit is the pledge of the believer's participation in heaven (&nbsp;2 Corinthians 5:5 ). Peter affirmed that heaven is the place where the believer's inheritance is kept with care until the revelation of the Messiah (&nbsp;1 Peter 1:4 ). </p> <p> The word “heaven” occurs more frequently in Revelation than in any other New Testament book. The Revelation addresses heaven from the standpoints of the struggle between good and evil and of God's rule from heaven. The most popular passage dealing with heaven is &nbsp;Revelation 21:1 to &nbsp; Revelation 22:5 . In this passage, heaven is portrayed in three different images: (1) the tabernacle (&nbsp;Revelation 21:1-8 ), (2) the city (&nbsp;Revelation 21:9-27 ), and (3) the garden (&nbsp;Revelation 22:1-5 ). The image of the tabernacle portrays heavenly life as perfect fellowship with God. The symbolism of the city portrays heavenly life as perfect protection. The image of the garden shows heavenly life as perfect provision. </p> <p> [[Trent]] C. [[Butler]] and Gary Hardin </p>

<p> From "heaved up;" so "the heights" (&nbsp;Psalms 148:1). The Greek '''''Ouranos''''' and the Hebrew '''''Shamaim''''' , are similarly derived. It is used of the surrounding air wherein "the fowls of heaven" fly (&nbsp;Genesis 1:26, compare &nbsp;Genesis 1:20); from whence the rain and hail fall (&nbsp;Deuteronomy 11:11). "I will make your heaven as iron," i.e. your sky hard and yielding no rain (&nbsp;Leviticus 26:19). "The four quarters of heaven" (&nbsp;Jeremiah 49:36) and "the circuit of heaven" (&nbsp;Job 22:14) refer to the atmospheric heaven. By metaphor it is represented as a building with foundations and pillars (&nbsp;2 Samuel 22:8; &nbsp;Job 26:11), with an entrance gate (&nbsp;Genesis 28:17) and windows opened to pour down rain (&nbsp;Genesis 7:11, compare &nbsp;2 Kings 7:2; &nbsp;Malachi 3:10). &nbsp;Job 37:18, "spread out the sky ... strong ... as a molten looking glass," not solid as "firmament" would imply, whereas the "expanse" is the true meaning (&nbsp;Genesis 1:6; &nbsp;Isaiah 44:24), but phenomenally like one of the ancient mirrors made of firm molten polished metal. </p> <p> Matthew, who is most Hebraistic in style, uses the plural, the Hebrew term for heaven being always so. "The heaven of heavens" (&nbsp;Deuteronomy 10:14) is a Hebraism for the highest heavens. Paul's "third heaven" (&nbsp;2 Corinthians 12:2) to which he was caught up implies this superlatively high heaven, which he reached after passing through the first heaven the air, and the second the sky of the stars (&nbsp;Ephesians 4:10). &nbsp;Hebrews 7:26, "made higher than the heavens," for Christ "passed through the heavens" (&nbsp;Hebrews 4:14, Greek), namely, the aerial heaven and the starry heaven, the veil through which our High [[Priest]] passed into the heaven of heavens, the immediate presence of God, as the [[Levitical]] high priest passed through the veil into the holy of belies. The visible heavens shall pass away to give place to the abiding new heaven and earth wherein shall dwell righteousness (&nbsp;Psalms 102:25-27; &nbsp;Isaiah 65:17; &nbsp;Isaiah 66:22; &nbsp;2 Peter 3:7; &nbsp;2 Peter 3:13; &nbsp;Revelation 21:1; &nbsp;Hebrews 12:26-28). </p> <p> "The kingdom of the heavens" in Matthew, for "the kingdom of God" in Mark and Luke, is drawn from &nbsp;Daniel 4:26, "the heavens do rule," (&nbsp;Daniel 2:44) "the God of heaven shall set up a kingdom which shall never be destroyed." It consists of many stages and phases, issuing at last in heaven being brought down fully to earth, and the tabernacle of God being with men (&nbsp;Revelation 21:2-3; &nbsp;Revelation 21:10, etc.). The plurality of the phases is expressed by "the kingdom of the heavens." The Bible is distinguished from the sacred books of false religions in not having minute details of heavenly bliss such as men's curiosity would crave. The grand feature of its blessedness is represented as consisting in holy personal union and immediate face to face communion with God and the Lamb; secondarily, that the saints are led by the Lamb to living fountains of water, and fed with the fruit of the tree of life in the midst of the paradise of God, the antitype of the former Adamic paradise. </p> <p> It is no longer merely a garden as Eden, but a heavenly "city" and garden combined, nature and art no longer mutually destructive, but enhancing each the charm of the other, individuality and society realized perfectly (Revelation 2-3, 7, 21-22). No separate temple, but the whole forming one vast "temple," finding its center in the Lord God Almighty and the Lamb, who are the temple to each and all the king-priests reigning and serving there. This was the model Moses was shown on [[Sinai]] (&nbsp;Hebrews 7:1-6). The earthly tabernacle was its pattern and figure (&nbsp;Hebrews 9:23-24). The "altar" (&nbsp;Revelation 6:9) and the "censer," etc. (&nbsp;Revelation 8:3), the "temple" in heaven (&nbsp;Revelation 11:19; &nbsp;Revelation 14:17; &nbsp;Revelation 15:5; &nbsp;Revelation 15:8), are preliminary to the final state when there shall be "no temple therein" (&nbsp;Revelation 21:22), for the whole shall be perfectly consecrated to God. </p> <p> Negatives of present provisional conditions and evils form a large part of the subordinate description of heaven's bliss: no marriage (&nbsp;Luke 20:34-36), no meats for the belly (&nbsp;1 Corinthians 6:13), no death, no sorrow, crying, pain; no defilement, no curse, no night, no candle, no light of the sun, for the Lord God giveth them light (&nbsp;Revelation 21:4; &nbsp;Revelation 21:27; &nbsp;Revelation 22:3; &nbsp;Revelation 22:5). Heaven is not merely a state but a place. For it is the place where Christ's glorifed body now is; "the heaven must receive Him until the times of restitution of all things" (&nbsp;Acts 3:21). </p> <p> [[Thither]] He will "receive His people to Himself" after He hath "prepared a place for them" (&nbsp;John 14:2-4), that where He is there His servants may be (&nbsp;John 12:26). From heaven, which is God's court, angels are sent down to this earth, as the multitude of the heavenly host (distinct from the host of heaven," &nbsp;Acts 7:42), and to which they return (&nbsp;Luke 2:13-15; &nbsp;Luke 22:43). God Himself is addressed "Our Father who art in heaven." His home is the parent home, the sacred hearth of the universe. </p>

<li> [[Spiritual]] meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits. <p> (A) Christ calls it his "Father's house" (&nbsp;John 14:2 ). </p> <p> (B) It is called "paradise" (&nbsp;Luke 23:43; &nbsp;2 co &nbsp;12:4; &nbsp;Revelation 2:7 ). </p> <p> (C) "The heavenly Jerusalem" (&nbsp;Galatians 4 :: &nbsp;26; &nbsp;Hebrews 12:22; &nbsp;Revelation 3:12 ). </p> <p> (D) The "kingdom of heaven" (&nbsp;Matthew 25:1; &nbsp;James 2:5 ). </p> <p> (E) The "eternal kingdom" (&nbsp;2 Peter 1:11 ). </p> <p> (F) The "eternal inheritance" (&nbsp;1 Peter 1:4; &nbsp;Hebrews 9:15 ). </p> <p> (G) The "better country" (&nbsp;Hebrews 11:14,16 ). </p> <p> (H) The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (&nbsp;Luke 16:22; &nbsp;Matthew 8:11 ); to "reign with Christ" (&nbsp;2 Timothy 2:12 ); and to enjoy "rest" (&nbsp;Hebrews 4:10,11 ). </p> <p> In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (&nbsp;2 Corinthians 4:17 ), an exemption from all sufferings for ever, a deliverance from all evils (&nbsp;2 Corinthians 5:1,2 ) and from the society of the wicked (&nbsp;2 Timothy 4:18 ), bliss without termination, the "fulness of joy" for ever (&nbsp;Luke 20:36; &nbsp;2 co &nbsp;4:16,18; &nbsp;1 Peter 1:4; &nbsp;5:10; &nbsp;1 John 3:2 ). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (&nbsp;John 14:2 ). </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Heaven'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/h/heaven.html. 1897. </p> </div> </li>

<p> <em> Shâmayim </em> ( '''''שָׁמֶה''''' , Strong'S #8064), “heavens; heaven; sky.” This general Semitic word appears in languages such as Ugaritic, Akkadian, Aramaic, and Arabic. It occurs 420 times and in all periods of biblical Hebrew. </p> <p> First, <em> shâmayim </em> is the usual Hebrew word for the “sky” and the “realm of the sky.” This realm is where birds fly. God forbids Israel to make any “likeness of any winged fowl that flieth in the air” (Deut. 4:17). When Absalom’s hair caught in the branches of a tree, he hung suspended between the “heaven” and the earth (2 Sam. 18:9). This area, high above the ground but below the stars and heavenly bodies, is often the locus of visions: “And David lifted up his eyes, and saw the angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem” (1 Chron. 21:16). </p> <p> Second, this word represents an area farther removed from the earth’s surface. From this area come such things as frost (Job 38:29), snow (Isa. 55:10), fire (Gen. 19:24), dust (Deut. 28:24), hail (Josh. 10:11), and rain: “The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained” (Gen. 8:2). This realm is God’s storehouse; God is the dispenser of the stores and Lord of the realm (Deut. 28:12). This meaning of <em> shâmayim </em> occurs in Gen. 1:7-8: “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven.” </p> <p> Third, <em> shâmayim </em> also represents the realm in which the sun, moon, and stars are located: “And God said, Let there be lights in the firmament of the heaven to divide the day from the night …” (Gen. 1:14). This imagery is often repeated in the [[Creation]] account and in poetical passages. Thus the “heavens” can be stretched out like a curtain (Ps. 104:2) or rolled up as a scroll (Isa. 34:4). </p> <p> Fourth, the phrase “heaven and earth” may denote the entire creation. This use of the word appears in Gen. 1:1: “In the beginning God created the heaven and the earth.” </p> <p> Fifth, “heaven” is the dwelling place of God: “He that sitteth in the heavens shall laugh: the Lord shall have them in derision” (Ps. 2:4; cf. Deut. 4:39). Again, note Deut. 26:15: “Look down from thy holy habitation, from heaven, and bless thy people Israel.…” Another expression representing the dwelling place of God is “the highest heaven [literally, the heaven of heavens].” This does not indicate height, but an absolute—i.e., God’s abode is a unique realm not to be identified with the physical creation: “Behold the heaven and the heaven of heavens is the Lord’s thy God, the earth also, with all that therein is” (Deut. 10:14). </p>

<p> HEAVEN and [[Heaven Of Heavens]] </p> <p> are expressions generally made use of to denote the more immediate place where JEHOVAH hath fixed his throne. For thus it is expressed in Scripture. "Thus saith the Lord, The heaen is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?" (&nbsp;Isaiah 66:1) But Solomon breaks out in an expression, as one overwhelmed with surprise and wonder in the contemplation: "But will God indeed (said he) dwell on the earth? behold, the heaven, and the heaven of heavens cannot contain thee!" (&nbsp;1 Kings 8:27) But what would this mighty monarch have said, had he lived to have seen the Lord of heaven and earth tabernacling in the substance of our flesh? </p> <p> But, though, according to the language of Scripture, we call that place heaven which John saw opened, and where the more immediate presence of the Lord is gloriously displayed, yet it were to limit the Holy One of Israel to suppose, that JEHOVAH dwelleth in any place, to the exclusion of his presence or glory elsewhere. In the immensity of his [[Godhead]] and the ubiquity of his nature and essence, he is every where; and, consequently, that place is heaven where JEHOVAH'S presence, in grace, and favour, and glory, is manifested. How little do they know of heaven, or of the divine love and favour, that conceive, if they could get to heaven in the crowd, though they know not how, and I had almost said, they care not how, provided they could get there, how little do they know in what consists the felicity of the place! Alas! an unsanctified, unrenewed, unregenerated heart would be miserable even in heaven. [[Sweetly]] doth David speak of the blessed work of assurance and grace in the soul respecting heaven, and in that assurance describes the suited preparation for it. "I shall behold (said he) thy face in righteousness; I shall be satisfied, when I awake; with thy likeness." (&nbsp;Psalms 17:15) </p>