על בריאת העולם י׳On the Account of the World's Creation 10
א׳
1[36] The incorporeal world, then, was now finished and firmly settled in the Divine Reason, and the world patent to sense was ripe for birth after the pattern of the incorporeal. And first of its parts, best of them all, the Creator proceeded to make the Heaven, which with strict truth he entitled firmament, as being corporeal: for the body is naturally solid, seeing that it has a threefold dimension. What else indeed do we conceive a solid object and a body to be, but that which extends in each direction? Fitly then, in contradistinction to the incorporeal and purely intelligible, did He call this body-like heaven perceived by our senses “the solid firmament.”
ב׳
2[37] After so designating it He went on forthwith to speak of it as “heaven.” He did so with unerring propriety, either because it is the “boundary” of all things, or because it came into being first of things “visible.” When the heaven had been created he names a second day, thus assigning to heaven the whole space and interval of a day. He does this by reason of the position of dignity which heaven occupies among the objects of sense.