2. And God said, Let there be an expanse in the midst of the waters, and let it divide between the waters and the waters, (6) or, as Castellio renders it, [God commanded] that a Liquid should exist between the waters, to disjoin water from water. By this Liquid is denoted the air, which is stretched out between the water of the earth, or, between the globe, then aqueous but afterwards terrestrial, and that ethereal fluid which also is called water. This is more fully explained by the words that follow, especially in verse 20 of Schmidius' version compared with Castellio's.

And God made the expanse, and distinguished between the waters which were under the expanse and the waters which were above the expanse, (7) or, according to Castellio, He made the Liquid that should divide the water which was underneath the Liquid from, that which was above it. No words were as yet in use to designate with distinctness ether, air, and water; therefore they were named from their fluidity, that is to say, were called Waters, Liquids, Expanses, etc.; wherefore, on account of the lack of words a single expression was used throughout this whole verse.

When this was done, God called the expanse, or this Liquid, Heaven. (8) All that is above us is called Heaven, and what is below, or under our feet, Earth. Heaven, properly speaking, is the region where live spirits, angels, and the souls of the blessed; and this, in whatsoever place it be, even near to the earth, in the atmosphere, in whose interior or purer parts the heavenly life is lived. Things superior are also interior, and things inferior are also exterior. Wherefore, as to our minds, we are inhabitants of heaven, even though as to our body we are inhabitants of earth. And from the evening and the morning came the second day, or, the second space of time — the space within which the aerial atmosphere was made. Here, as also above in verse 5, this space is called a day; for with God, who spake these words by Moses, a thousand years, that is, an exceeding great space of time, is only as a single day [Psalm 90:4]. In order, however, that it may come to our understanding, this entire period is described as Evening and Morning.

15. And he breathed indo his nostrils the soul ¹ of lives, or, according to Castellio, the vital spirit. That by this soul or spirit is meant the atmosphere admitted into the lungs, which were then opened up, may be concluded and confirmed from numerous passages in the Scripture; confer above, chapter 12 [n. 1], where the ethereal atmosphere is called the Divine Spirit; confer also Genesis 6:17, 7:15, 22; Exodus 15:8, 10; 2 Samuel 22:16; Job 27:3; Psalm 104:29, 30.

The same may also be seen quite clearly from the inspiration or inbreathing effected through the nostrils; and also from the fact that the corporeal life commences from the inspiration or opening up of the lungs, and is absolutely dependent thereon. For infants do not live as to the body or as to sensation and motion until the lungs have been opened; nor are the superior lives able to actuate any life in the body, or in its ultimate natures, until this soul of lives, as it is called, has been admitted or inspired through the nostrils. Wherefore it was only after this had been done that man became a living soul, or, according to Castellio, from which spirit he was made a breathing man. A living soul is attributed also to every animal, as in Genesis 1:30 above, and also in 2:19; whence it follows that this soul or this inbreathed spirit was not the rational or heavenly soul.

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