Question: How did the authors of the Bible view the earth and the universe?

The authors of the Bible believed that the moon, sun, and other luminaries are fixed in a curved structure which arches over the earth

The standard reference work, the Anchor Bible Dictionary writes:

The variety in date, origin, and scope of the Hebrew Bible's cosmological materials means that achieving a single, uniform picture of the physical universe is hardly possible. Still, sufficient overlap does obtain between the many accounts of the universe, however these may vary in their details, to allow for a few generalizations. The earth on which humanity dwells is seen as a round, solid object, perhaps a disk, floating upon a limitless expanse of water. Paralleling this lower body of water is a second, similarly limitless, above, from which water descends in the form of rain through holes and channels piercing the heavenly reservoir. The moon, sun, and other luminaries are fixed in a curved structure which arches over the earth. This structure is the familiar "firmament" (raqiya) of the priestly account, perhaps envisioned as a solid but very thin substance on the analogy of beaten and stretched metal. Though some texts appear to convey a picture of a four-storied universe (Job 11:8-9 or Psalms 139:8-9), the great majority of biblical texts assume the three-storied universe so clearly assumed in other, ancient traditions. Thus, the Decalog's prohibition of images specifies "heaven above," "earth below," and "water under the earth" as the possible models for any such forbidden images (Exodus 20:4). If we understand the common term "earth" (erets) as designating at times the "underworld," then the combined references in Psalms 77:19 to heaven, the "world" (tebel), and the "earth" ('erets) are another appeal to the universe as a three-storied structure (for other texts where 'erets may refer to the underworld, see Stadelmann 1970: 128, n. 678). Clearer reference still to the same structure is to be found in Psalms 115:15-17, where we find grouped together "the heaven of heavens," "the earth," and the realm of "the dead" (cf. Psalms 33:6-8 snf Proverbs 8:27-29).

The curving, solid structure which arches over the realm of humanity is sometimes called a "disk" or "vault" (hug; Isaiah 40:22, Proverbs 8:27). That which allows the heavenly abyss to water the earth are occasional interruptions in this solid structure, openings called variously windows, doors, or channels. In some texts, that which suspends the habitable earth above the underworld's waters (see 1 Samuel 2:8 for another reference to these rivers) are pillars or some such foundational structures. These seem envisioned in Job 38:4-5; Psalms 24:2; 104:5; Proverbs 8:29, and elsewhere. Finally, the realm beneath the arena of human activity is not only imagined as one of watery chaos but also given the specific designation "Sheol" (she'ol), usually translated "the underworld." In the different elaborations upon just what one should imagine Sheol as including, again there is little consistency. At times, Sheol is personified, with a belly or womb and a mouth (Jonah 2:3-Eng 2:2); Proverbs 1:23; Proverbs 30:16; and Psalms 141:7), while at others Sheol is rather more architecturally portrayed (Isaiah 38:10; Job 7:9-10; Job 14:20-22; Job 17:13; Job 18:17-18), as a dark and forgetful land or city (Stadlmann 1970: 1666-76).^[15]

Notes

1. ↑ Articles of Faith 1:4
2. ↑ Justin Martyr, "First Apology of Justin," in Chapter 61 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:183. ANF ToC off-site This volume
3. ↑ Irenaeus, "?," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:574. ANF ToC off-site This volume
4. ↑ Clementine Homilies, 11:25–26.off-site In Ante-Nicean Fathers 8:223–347. off-site
5. ↑ Apostolic Constitutions, "?," in 6:15 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)7:456–457. ANF ToC off-site This volume
6. ↑ Alice Ogden Bellis, "Mystery," in Eerdmans Dictionary of the Bible, edited by David Noel Freedman, Allen C. Myers, and Astrid B. Beck, (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 2000), 931. ISBN 0802824005.
7. ↑ LDS KJV, Bible Dictionary, "Mystery,", 736. off-site
8. ↑ George H. Fudge, "I Have a Question: How do we interpret scriptures in the New Testament that seem to condemn genealogy?," Ensign (March 1986), 49.
9. ↑ John Gill's Exposition of the Entire Bible, 1811-1817, New Testament, "1 Timothy 1:4" & "Titus 3:9"
10. ↑ Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, eds., The Jerome Biblical Commentary (Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1968), 353.
11. ↑ M. Russell Ballard, cited in Priesthood (Salt Lake City: Deseret Book Company, 1981), 72.
12. ↑ Preach My Gospel, 31–46.
13. ↑ Jean Knight Pace, "The Joyful Surprise of Motherhood," Ensign (Jan 2006), 54–57.
14. ↑ Christian Smith, The Bible Made Impossible: Why Biblicism Is Not a Truly Evangelical Reading of Scripture (Brazos Press, 2012).
15. ↑ Anchor Bible Dictionary, at 1:1167-68, s.v. "Cosmogony, Cosmology."

Question: Does the biblical story of Peleg describe the separation of the continents?

Some Latter-day Saint thinkers have understood the matter as referring to the sudden separation of the continents in a catastrophic event. Others have regarded this as a misunderstanding of the text

Does the biblical story of Peleg describe the separation of the continents? There is a reference to this event in DC 133.

Some Latter-day Saint thinkers have understood the matter as referring to the sudden separation of the continents in a catastrophic event. Others have regarded this as a misunderstanding of the text. The Church has no official position on the matter, and it does not play much of a role in LDS thought or discourse.

Genesis 10꞉25 contains a passing reference to man called Peleg, who received his name because "in his days was the earth divided". The Hebrew verb פלג (palag) means "separate" or "divide."

Some Latter-day Saints have interpreted this passage with extreme literalness

Some Latter-day Saints have interpreted this passage with extreme literalness, believing that the earth's tectonic plates, which were once a single land mass, all separated into the continents we know today during the life of a single mortal, instead of over hundreds of millions of years as scientists have theorized. Two of these were Joseph Fielding Smith and Bruce R. McConkie.

Main article: Global or local flood and Peleg?

It is more likely that Peleg's name anticipates the division of languages at Babel in the following chapter

But the scripture doesn't require such an extraordinary conclusion: It is more likely that Peleg's name anticipates the division of languages at Babel in the following chapter. (Note that palag appears in Psalms 55꞉9 to refer to a division of languages.)

In the December 2004 Indian Ocean earthquake, 1,000 miles of fault line slipped 50 feet, resulting in a 9.3-magnitude earthquake that created seismic sea waves up to 100 feet high. These tsunamis caused the deaths of nearly 230,000 people. The amount of force required to move the major continents thousands of miles apart in the lifetime of a single individual would cause much worse devastation, a global catastrophe on an unimaginable scale. Thus, to accomplish this without a divine miracle which hid all trace of such an event would be extraordinarily unlikely. But, such a miracle cannot be proven or identified by science or observation. Those who choose to believe that this is what happen can only rely on faith.

If the division is one of language, then D&C 133꞉22–23 would refer to the return to a time when languages no longer divide humankind. This will take place during the 1,000 years of peace when the Savior reigns. Such a return to unity might also symbolize the passing of all the temporary, petty, and earthly matters which alienate humans from each other.

Notes

Question: What’s the best way to understand the ages of antediluvian patriarchs scientifically?

There is no consensus among biblical scholars as to how to interpret these ages. Scholars have generally separated the interpretation of the ages into three camps: the literal view, the symbolic view, and the blended view. The literal view seeks to understand every age as literal historical, the symbolic view seeks to understand why the biblical authors might have used these ages to represent perhaps power or prestige, and the blended view seeks to find somewhere in the middle for their interpretation.^[1]

Notes

1. ↑ Andrew P. Kvasnica, "The Ages of the Antediluvian Patriarchs" 2005 Student Academic Conference, Dallas Seminary <https://bible.org/article/ages-antediluvian-patriarchs-genesis-5. (accessed 19 July 2019)

Question: What’s the best way to understand the Tower of Babel scientifically?

By all indications, we can believe that something happened. Though we should probably be aware that exaggerations very likely exist in the account

The science behind the Tower of Babel can be separated into two questions 1) Was there a tower that could reach the heavens? 2) Were tongues actually confused? Both of those questions are addressed in this excellent article by Michael Ash who cites Hugh Nibley:

Michael R. Ash - Is the Tower of Babel historical or mythological?

Last week I began discussing the Jaredites and the Tower of Babel, and how the story might be reconciled for those who believe that science and religion do not necessarily conflict. Some people, for instance, believe that the story of the Tower of Babel falls into the realm of fantasy rather than history. There are historical indicators, however, that suggest that the story is a myth in the scholarly sense.

While most people think of myths as fables (which is what the word actually means), scholars loosely define myths as culturally-shared narratives that bind, inspire or help delineate a particular culture. In the academic world, the word myth “is detached from popular associations with falsehood.” They equate to “legends,” which may or may not be based on actual truths. Myths are often pre-scientific stories used to explain why things are as they are. They may represent “types” or models, or they might exaggerate a real event. They may conflate multiple events into a single story, and they typically make erroneous assumptions based on an incomplete understanding of actual facts.

Anciently, oral and written traditions were not “histories” in the modern sense. While such accounts were often based on actual events, historical accuracy was not a high priority. The main purpose was to share cultural events, heroes and villains intentionally selected to relate specific points. Tales of real events could be molded to help convey the moral of the story. As detailed in a past issue, while I believe in actual Jaredites, Nephites and Lamanites, I also believe we can better appreciate the scriptures when we realize that ancient societies — including prophets — recorded their narratives according to their own understanding of the world around them.

When we shine the light of science and scholarship on the Tower of Babel, we find some interesting things. First, the word “Babel” comes from an Assyro-Babylonian word that means “Gate of God” and is related to a Hebrew word that means “confusion.” It appears that the author(s) of the Babel account are engaging in some word-play to make a particular point about the story. It’s also interesting to note that the book of Ether never mentions “Babel” but simply the “great tower.”

In the Bible, we learn that some time after the days of Noah the land of Shinar (modern Mesopotamia) was ruled by the wicked Nimrod. In Genesis 10:9 he’s referred to as a “mighty hunter before the Lord.” Early Judaic traditions, however, interpret this as a mighty hunter “in opposition to the Lord.” Nimrod’s name, in fact, comes from the Hebrew word verb “let us revolt.” Once again, we see Hebrew word-play utilized as a teaching tool. Nimrod was not a hunter of animals but of the souls of men. And according to ancient traditions, Nimrod was responsible for building the Tower of Babel.

In ancient Mesopotamia, from at least 3,000 B.C., we find the construction of ziggurats — stepped temple monuments. Ancient cultures believed that gods resided on the tops of mountains, and this belief was even incorporated into Greek mythology, which taught that Zeus lived atop Mount Olympus. Early prophets, including Abraham and Nephi, went up into the mountains to pray or commune with God. Likewise Moses met God on Mount Sinai. Temples were considered to be man-made cosmic mountains. As Dr. Nibley notes, they are the “‘binding-place of heaven and earth,’ where alone one could establish contact with the upper and lower worlds.” The ziggurats of Mesopotamia were temples or towers built to reach the heavens or intended “gates” to God. While Nimrod’s connection to the Tower of Babel can only be inferred from the Bible, other ancient traditions support this inference. According to some of these ancient traditions, Nimrod, the great-grandson of Noah, acquired (stole — in many legends) the skin garment that God gave to Adam in the Garden of Eden. The garment supposedly gave Nimrod great power — God-like power. Nibley wrote:

“Now I am not insisting for a minute that the legendary Nimrod ever existed. … I am only interested in the type of thing that happened, and after having examined hundreds of legends from all parts of the ancient world, all telling substantially the same story, I think that anyone would find it difficult, in view of the evidence, to deny that there was some common event behind them. It seems to have been a single event, moreover.”

In ancient Judaic thought, Babylon (the ancient city-state of Mesopotamia) represented the wicked while Zion represented the righteous. Since the “priesthood” is God’s power bestowed upon mankind, an imitation God-like power would be a false priesthood and a tower associated with this power would be a false temple. The Tower of Babel, therefore would represent — either historically or mythically — the false temples and priesthoods of wicked men who opposed the true priesthood and the living God.^[1]

Further reading

As further reading, the following is an even more detailed treatment of the issue:

• Jeffrey Bradshaw, "What was all the confusion about at the Tower of Babel? Old Testament KnoWhy OTL06C" <https://interpreterfoundation.org/knowhy-otl06c-what-was-all-the-confusion-about-at-the-tower-of-babel/>

The Ur Ziggurat. Many Biblical scholars have argued that these types of ziggurats could have been the Tower of Babel mentioned in the Bible. This is one proposed location.

Notes

1. ↑ Michael R. Ash, "Challenging Issues, Keeping the Faith: Michael R. Ash: Is the Tower of Babel historical or mythological?" Deseret News, 27 September 2010. Accessed 29 March 2019. <https://www.deseretnews.com/article/700068940/Michael-R-Ash-Is-the-Tower-of-Babel-historical-or-mythological.html?pg=all>

Question: What’s the best way to understand the story of Sodom and Gomorrah and Lot turning into a pillar of salt scientifically?

There is no consensus as to how to understand the story of Sodom and Gomorrah and Lot’s wife scientifically.

There are a number of rock deposits located close to claimed locations of Sodom and Gomorrah. However, since we do not know the actual location of Sodom and Gomorrah, we cannot be sure about the rock/salt deposits that are formed in the shape of pillars at these claimed spots. Wikipedia offers valuable commentary on the historicity of the locations and of the story of Lot’s wife.^[1]

Notes

1. ↑ See Wikipedia “Sodom and Gomorrah” [1] and “Lot’s wife” [2]

Question: What is the best way to understand the story of Jonah and the Whale scientifically?

The story of Jonah and the big fish is best seen as a beautiful Hebrew poem—the main point of the story coming in the last four verses in the last chapter

From the Latter-day Saint Bible Dictionary:

The present book of Jonah does not claim to be from the hand of the prophet; it describes an episode in his life and is due to some later writer. The key to the book is to be found in Jonah 3:10–4:11 in the reasons the prophet gives for his flight and unwillingness to preach at Nineveh. The writer is opposing a narrowmindedness that would confine the love of God to a single nation. He shows that Jehovah reigns everywhere, over sea and land; even in the gentile world the minds of men are conscious of sin and prepared to acknowledge that Jehovah is God. The book is a beautiful poem, whether it paints the humanity of the gentile sailors; the mourning of the prophet over the decay of the grass of the field; or the divine tenderness in ministering to the prophet with his imperfect conceptions or in pitying the little children of Nineveh. The story of Jonah was referred to by our Lord on two occasions when He was asked for a sign from heaven. In each case He gave “the sign of the prophet Jonah,” the event in that prophet’s life being a foreshadowing of Jesus’ own death and resurrection (Matt. 12:39–41; 16:4; Luke 11:29–30).^[1]

Latter-day Saint biblical scholar Ben Spackman elaborates:

Jonah is four short chapters. I’ve done a lot with Jonah in the past, addressing the short book several times, from several angles, including the history question. In brief, if you’re focused on the “whale” instead of the last four verses of chapter 4, you’re entirely missing the point.

[. . .]

Jonah strikes me as very much as a satirical parable, and I explain this in the podcast. But what is ultimately important is the last few verses of the last chapter.^[2]

Notes

1. ↑ See "Jonah"
2. ↑ See "Old Testament Gospel Doctrine Lesson 33: Jonah and Micah"

FAIR Answers—back to home page <onlyinclude>

1. REDIRECTUnderstanding biblical numbers and stories

FAIR Answers—back to home page <onlyinclude>

1. REDIRECTUnderstanding biblical numbers and stories

FAIR Answers—back to home page <onlyinclude>

1. REDIRECTUnderstanding biblical numbers and stories

FAIR Answers—back to home page <onlyinclude>

1. REDIRECTUnderstanding biblical numbers and stories

Question: Is it appropriate to celebrate holidays as a Christian?

Ancient Israelites celebrated holidays

It is commonly claimed by members of the Jehovah’s Witness organization that it is inapprorpriate to celebrate holidays. This is sometimes used as a criticism against members of The Church of Jesus Christ of Latter-day Saints. Jews celebrate many holidays^[1]. Among these is Purim which is a day that, among other things, children dress up in costumes and masks as characters from the Book of Esther and exchange food and drink, donate to charity, eat a celebratory meal, have a recitation of the Esther scroll, and so forth^[2] There is no issue with seeking to increase devotion by not celebrating holidays. But there is no biblical evidence that definitively outrules the celebration of holidays as a doctrine of Christian living.

Question: Was Moses a real person?

Biblical scholarship still holds the possibility of a Moses-like figure in history, which is backed up by Latter-day Saint scripture

Some have wondered, based upon findings from Biblical scholarship, if Moses is an actual person from history. Biblical scholarship doesn’t rule out the possibility of Moses’ existence or of a Moses-like figure in history—it only doubts that a lot of the miracles ascribed to him occurred (which is a natural skepticism). Biblical scholars generally see several things that can help affirm some sort of existence. Among these are his authentic Egyptian name (“moseh”) meaning “is born”, the evidence for some form of Israelite exodus, and so on. It has been said that even if none of the traditions of the Pentateuch originated from Moses, scholars would still have to posit his existence since Israelite religion seems a deliberate innovation, not a natural outgrowth.^[3]

As Latter-day Saints, we have further evidence of Moses in The Book of Mormon, The Pearl of Great Price, and the Doctrine and Covenants. He appeared in the Kirtland Temple and gave the keys of the priesthood he held to Joseph Smith in April 1836 (D&C 110).

Notes

1. ↑ "Jewish Holidays & Celebrations – List” <https://pjcc.org/jewish-life/jewish-holidays-explained/> (accessed 20 August 2019)
2. ↑ Wikipeda, “Purim” <https://en.wikipedia.org/wiki/Purim> (accessed 20 August 2019)
3. ↑ William H.C. Propp, “Moses” in Eerdmans Dictionary of the Bible (Grand Rapids: Eerdmans, 2000) 921–22. For more on the historicity of Moses see Richard Elliot Friedman, The Exodus (San Francisco: HarperOne, 2017); and William G. Dever, What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel (Grand Rapids: Eerdmans Publishing, 2001).