6 - Gods of the Bible by Mauro Biglino - Part 5

Date: 9/23/2024

Thread: 1 - Ancient Civilizations

Sub-thread: 1 - Old Testament

Sub-sub-thread: 5 - Gods of the Bible by Mauro Biglino, 2023

What Does "Satan" Mean?

Chapter 12, titled “Satan,” in Mauro Biglino’s Gods of the Bible, probes deeply into the origins and interpretations of the figure of Satan within the context of biblical texts. Biglino begins by exploring the meaning of the word “Satan.” He argues that the traditional view of Satan as the ultimate embodiment of evil, the adversary of God, and the leader of fallen angels is a misconception that has evolved over centuries. The Hebrew word “satan” in ancient Hebrew simply means “adversary” or “accuser.” This term denotes a specific role or function rather than a proper noun or the name of an individual.

He emphasizes that Satan is not initially portrayed as the devil or a malevolent spiritual being in the Old Testament. Instead, the term “satan” is used to describe various figures, both human and divine, who perform the role of an adversary or accuser in specific situations. Biglino points out that in several instances, the Bible uses the word “satan” to describe people, not angels, and certainly not a fallen angel rebelling against God.

Satan as a Man

Biglino relates the story from 1 Samuel 29, where David is seen as a potential adversary or satan to the Philistines. The Philistine commanders refer to David as a satan, indicating that he is perceived as a threat, but not in a spiritual or supernatural sense.

He further explores other examples, such as in 1 Kings 11 and 2 Samuel 19, where “satan” is used to describe human adversaries. In these instances, the term clearly refers to people who oppose or challenge others. This perspective challenges the traditional theological view that Satan is exclusively a supernatural being, as the Bible itself uses the term to describe human opposition.

Satan as a Malakh

Moving beyond human adversaries, Biglino discusses the use of the term “satan” in reference to messengers, or “malakhim,” who also assume the role of adversaries. The most prominent example is found in the Book of Job, where “satan” is depicted as one of the “sons of the Elohim” who appears before Yahweh and takes on the role of accuser and tester.

In Job 1, the satan figure challenges Job’s righteousness, arguing that Job is faithful only because of the blessings he has received. Yahweh permits satan to test Job’s faith through suffering, but within specific limits. Biglino emphasizes that this satan does not act against God’s will but rather with His approval, performing a function that Yahweh has assigned.

This portrayal contradicts the common view of satan as a rebellious and independent force of evil. Instead, satan in Job operates as a loyal servant carrying out God’s commands.

Biglino also points out that in Job, the term “satan” is often preceded by the definite article, indicating that it refers to a role or title rather than a specific name. This implies that “satan” could be one of many divine beings tasked with similar responsibilities, rather than a unique malevolent figure.

Lucifer

Biglino addresses the common conflation of Satan and Lucifer, a figure often identified as the fallen angel who rebelled against God. He traces the origins of the term “Lucifer,” which literally means “bearer of light” in Latin. The term is used to describe the planet Venus, which appears as the morning star. Over time, Christian theology merged Lucifer with Satan, creating the image of the devil as a once-bright angel who fell from grace.

Biglino critiques this interpretation, arguing that it is based on a misreading of biblical texts. The key passage often cited in support of this view is Isaiah 14, where the fall of the “morning star” is described. However, Biglino points out that the passage in Isaiah is not about a supernatural being but rather a prophetic taunt directed at a Babylonian king, most likely Nebuchadnezzar or possibly another Near Eastern monarch, such as Xerxes.

Biglino argues that the identification of Lucifer with Satan is a theological construction that has no basis in the original biblical texts. He suggests that this conflation resulted from the early Church Fathers’ efforts to find scriptural support for their developing doctrines regarding the nature of evil and the devil. Biglino questions the validity of these interpretations, pointing out that the biblical evidence does not support the idea of Satan as the leader of a rebellion against God.

The Lucifer of Isaiah

Continuing with the discussion on Lucifer, Biglino delves deeper into the passage in Isaiah 14, which is often cited as the basis for identifying Lucifer with Satan. He highlights that this passage is a sarcastic taunt directed at a king who believed himself to be invincible but was ultimately brought low. The king’s downfall is compared to the fall of the “morning star,” a metaphor for his lost glory.

Biglino notes that the Church Fathers and later theologians misinterpreted this passage by equating the fallen king with Satan. He argues that the text itself does not support this reading, as it makes no mention of an angelic rebellion or a cosmic battle between good and evil. Instead, it serves as a political and historical critique of a specific ruler.

The passage, according to Biglino, is a post-eventum prophecy written after the events it describes. This further weakens the argument that it refers to a cosmic fall from grace. The king in question is most likely a historical figure rather than a spiritual entity like Lucifer or Satan.

Elijah

The thirteenth chapter begins by introducing Elijah, whose name translates to “Lord (is) Yah” or “Lord (my) he.” Elijah is a central figure in the Old Testament, especially in the books of Kings, where his life and work are extensively chronicled. He is presented as a prophet of Yahweh, a member of the Elohim, who performs several miraculous feats that affirm his position as one of the greatest prophets in the history of Israel.

Key events associated with Elijah include:

• The multiplication of oil and flour and the resurrection of the widow’s son in Zarephath (1 Kings 17:17-24).

• The fire from heaven that consumes two detachments of soldiers sent by King Ahaziah (2 Kings 1:9-15).

• Yahweh’s manifestation on Mount Horeb (Sinai) (1 Kings 19:9-12).

• The lighting of a water-soaked pyre with divine fire during the contest against the priests of Baal (1 Kings 18:38).

Elijah is also notably taken up to heaven in a fiery chariot, an event often interpreted as a divine abduction.

Elijah’s Departure and Reincarnation

In 2 Kings 2, Elijah departs in a chariot of fire, a “ruach.” Biglino points out that Elijah’s departure was a planned and deliberate act known to him and his followers. This event has been linked to theories of reincarnation, especially in Christian interpretations where Elijah is identified with John the Baptist. However, Biglino emphasizes that the biblical text is clear in stating that Elijah did not die but was taken alive, which contradicts the concept of reincarnation.

The Challenge with the Priests of Baal

One of the most dramatic events in Elijah’s story is his challenge to the priests of Baal on Mount Carmel. During the reign of King Ahab, who promoted the worship of Baal, Elijah confronts 450 priests in a contest to prove whose god is more powerful. The challenge involves preparing a sacrifice and calling upon their respective deities to ignite the fire.

Elijah’s confidence in Yahweh’s power is evident in his mockery of Baal’s priests when their god fails to respond. The biblical text describes how Baal’s priests attempt to invoke their god with fervor but to no avail. In contrast, Elijah’s prayers are answered when Yahweh sends down fire from heaven, consuming the sacrifice and even the water-drenched altar. This miracle solidifies Yahweh’s supremacy in the eyes of the people.

Critical Analysis of the Miracle

Biglino approaches the miracle with skepticism, suggesting that what appears to be a divine act might have a natural explanation rooted in chemistry. He details how Elijah meticulously follows a specific ritual that includes building an altar of stones, digging a trench, and pouring water over the sacrifice. Biglino speculates that the “stones” in the altar might have contained bitumen, sulfur, and quicklime—substances known in ancient times for their combustible properties. The presence of quicklime, when mixed with water, could trigger a thermal reaction that ignites the flame.

This explanation challenges the traditional interpretation of the event as a supernatural occurrence, proposing instead that Elijah’s miracle might have been the result of a well-orchestrated chemical reaction that leveraged the natural elements available in the region.

The Aftermath: Elijah’s Victory and Flight

Following the miracle, Elijah orders the execution of all the priests of Baal by the brook Kishon, demonstrating the severe consequences of following the “wrong” god. This act of mass slaughter underscores the harsh realities of religious conflict in ancient times, where choosing the wrong deity could lead to dire repercussions.

Jezebel, Ahab’s wife and a staunch supporter of Baal, threatens Elijah’s life after hearing of the massacre. Fearing for his life, Elijah flees into the wilderness, where he is sustained by divine intervention before eventually encountering Yahweh again on Mount Horeb.

This sequence of events highlights the dangers and political complexities of being a prophet in a time of religious plurality and conflict. Elijah’s fear and subsequent flight reveal a more human side to the prophet, contrasting with the earlier portrayal of his divine power.

The Legacy of Elijah

The chapter concludes by reflecting on the legacy of Elijah. While the traditional interpretation of Elijah casts him as a powerful prophet serving the one true God, Biglino presents a more nuanced view. He suggests that Elijah's story, like many others in the Bible, must be understood in the context of its time—a time when the existence of multiple gods was a given, and the power dynamics between them played out in the lives of their followers.

Cherubim

In Chapter 14, Mauro Biglino explores the concept of cherubim as presented in the Bible, contrasting traditional theological interpretations with what the text itself reveals. Biglino begins by addressing the confusion that often arises due to the conflation of cherubim with angels in religious traditions. He notes that traditional theology has misrepresented cherubim as spiritual beings, often depicted as winged creatures with human-like features.

This portrayal has been influenced by Assyrian-Babylonian imagery, where the term “karibu” referred to winged figures that served as intermediaries between gods and humans. However, Biglino points out that the biblical description of cherubim is quite different from these traditional depictions.

Biglino emphasizes that cherubim are not described as divine beings or objects of worship. They do not have a female counterpart and are often mentioned in the plural, suggesting multiple entities rather than individual beings. They are closely associated with the presence of God (Yahweh) and appear in key moments throughout the biblical narrative.

The First Type of Cherubim: Genesis 3

The first reference to cherubim in the Bible is found in Genesis 3, where they are placed at the entrance of the Garden of Eden to guard the way to the Tree of Life after Adam and Eve’s expulsion. Biglino highlights that the Bible does not describe the cherubim’s physical appearance, but they are associated with a “rotating flaming blade,” which may suggest a connection to technology or machinery rather than a traditional angelic figure. This passage challenges the common image of cherubim as purely spiritual beings and introduces the possibility of them being something more mechanical or functional.

Cherubim in 1 Kings 6

The next significant mention of cherubim is in 1 Kings 6, where Solomon constructs the Temple in Jerusalem. In this passage, cherubim are described as large structures made of olive wood, measuring ten cubits (about 15 feet) in height and having wings that span five cubits (about seven and a half feet). Biglino argues that the term “wing” (kanaf) in this context does not necessarily refer to a bird-like appendage but could indicate a protective covering or extension. This further supports his interpretation that cherubim may be more closely related to objects or machines than to spiritual beings.

Cherubim as Thrones and Chariots

Biglino then examines various passages that describe Yahweh as “sitting” or “riding” on cherubim, such as in 1 Samuel 4:4, 2 Samuel 6:2, and Psalm 18. These descriptions suggest that cherubim serve as vehicles or thrones for Yahweh, further distancing them from the traditional image of angels. In 1 Chronicles 28, David provides Solomon with plans for the Temple, including instructions for constructing the “chariot of the cherubim.” This reinforces the idea that cherubim are functional objects or vehicles rather than beings.

Ezekiel's Vision of Cherubim

In Ezekiel 1 and 10, cherubim are depicted as living creatures with multiple wings, wheels within wheels, and eyes covering their bodies. These creatures move in unison with the wheels, which appear to be integral to their structure. Biglino interprets this vision as a description of a complex flying machine, possibly a type of technology rather than a supernatural entity.

In Ezekiel 10:1-2, the prophet sees a throne of lapis lazuli above the cherubim, confirming that they serve as a platform or vehicle for Yahweh. The movement of the cherubim, along with the accompanying noise and light, further suggests a mechanical rather than a spiritual nature. Biglino notes that the term “galgal” (translated as “wheel”) could be better understood as “turbine,” reinforcing the idea of a technological device.

Cherubim as Multi-functional Structures

Throughout the chapter, Biglino repeatedly emphasizes the multi-functional nature of the cherubim. They are described as large structures with wings or extensions that cover and protect, wheels that enable movement in all directions, and a space within them that can accommodate people. When they move, they produce a sound audible from a distance, which adds to the impression that they are machines or vehicles.

Other Kinds of Cherubim

In Chapter 15, Biglino concludes his inquiries into cherubim by deconstructing the Ark of the Covenant. He analyzes each of its three components: the “chest” or “aron-ha-berit,” which contains the “testimony” or “edut” given to Moses, regarded as the set of rules dictated by Yahweh; the mercy seat or “kapporet”; and the cherubim or “kerubim.”

Yahweh or his agents provide very precise instructions on how to make the chest, and these instructions are repeated to Moses at least three times. He is instructed to follow the “tavnit, the "plan, design, model” as he was shown atop the mountain, as stated in Exodus 25:9 and Exodus 25:40. The chest was made of acacia wood to precise dimensions and was then covered inside and out with pure gold. It had four feet and four golden rings, two on each side, into which two acacia rods were inserted for the purpose of carrying it during transportation.

Mercy Seat

The mercy seat was to be placed on top of the ark to support the cherubim and had the same length and width as the chest; it was made entirely of gold. The mercy seat, or kapporet, has a primary root meaning of “to cover and protect.” This has often been misinterpreted as meaning the “covering of sins” for the “forgiveness of sins.”

The Cherubim

Yahweh further instructs Moses that there shall be two cherubim, one positioned at each end of the chest. Biglino explains the nature of these cherubim.

"The fundamental "covering" function of the word kanaf, always translated as "wings," is clearly stated here. These ends are "spread out" to "cover and protect." The Etymological Dictionary clarifies the meaning: "cover and conceal, cover, protect.""

In Exodus 25:22 Yahweh explains the purpose of the cherubim to Moses:

"And there I will meet with you, and I will speak with you from above the mercy-seat, from between the two cherubim which are on the ark of the covenant."

Biglino proposes that the mercy seat “allows for the meeting and communication between Moses and the Elohim.” This apparatus is clearly intended for voice communication between the Elohim and Moses.

The ark, as the instructions for its construction show, can easily be viewed as a capacitor capable of storing large amounts of static energy, even enough to kill a man, as related in 2 Samuel 6:3-7.

Remote Mobile Decision Making

Biglino introduces us to Exodus 28:5-30, which describes an apron-like support garment called the "ephod". This garment allows for a breastplate called a "choscen" to be attached. The breastplate also houses the "urim" and "thummim," which were tools used for “divine decision-making.” Working together, they allowed people in locations remote from the Ark of the Covenant to communicate with Yahweh.

1 Samuel 23:6 relates the story of David planning to engage in battle with the Philistines. David is joined on the field by Abiathar, one of the priests authorized to wear and use the ephod. Unsure of how to proceed in the battle, David calls for Abiathar and gives him the order to bring the ephod closer. He then begins a conversation with Yahweh, who provides him with instructions on how to proceed with the battle.

Again, in 1 Samuel 30:7, David is in a difficult situation and wants to ask Yahweh for advice. However, the Elohim is far away, so he turns to the priest Abiathar once more to inquire how to proceed.

As Biglino states, if we were to read about similar activities found in any text other than the Bible, we would certainly conclude that this represents normal radio communication.

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The next episode, number 7 -Science and Bible Genesis 1 Reconciled - Part 1, builds on Mauro Biglino's work.

Each episode of SIOM builds on the previous ones. Therefore, it is in your best interest to start with episode one and proceed through all the episodes in order by episode number.

Episode 1 - First Principles for Solving the Worldview Puzzle

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