The Bible and the Planets
The planets, as such, are nowhere mentioned in the Bible. In the one instance in which the word appears in our versions, it is given as a translation of Mazzaloth, better rendered in the margin as the "twelve signs or constellations." The evidence is not fully conclusive that allusion is made to any planet, even in its capacity of a god worshipped by the surrounding nations.
The planets, as such, are nowhere mentioned in the Bible. In the one instance in which the word appears in our versions, it is given as a translation of Mazzaloth, better rendered in the margin as the "twelve signs or constellations." The evidence is not fully conclusive that allusion is made to any planet, even in its capacity of a god worshipped by the surrounding nations.
Of planets, besides the earth, modern astronomy knows Mercury, Venus, Mars, many planetoids, Jupiter, Saturn, Uranus, and Neptune. And of satellites revolving round planets there are at present known, the moon which owns our earth as primary, two satellites to Mars, seven satellites to Jupiter, ten to Saturn, four to Uranus, and one to Neptune.
The ancients counted the planets as seven, numbering the moon and the sun amongst them. The rest were Mercury, Venus, Mars, Jupiter and Saturn. They recognized no satellites to any planet. We have no evidence that the ancient Semitic nations considered that the moon was more intimately connected with the earth than any of the other six.
]But though the planets were sometimes regarded as "seven" in number, the ancients perfectly recognized that the sun and moon stood in a different category altogether from the other five. And though the heathen recognized them as deities, confusion resulted as to the identity of the deity of which each was a manifestation. Samas was the sun-god and Baal was the sun-god, but Samas and Baal, or Bel, were not identical, and both were something more than merely the sun personified. Again, Merodach, or Marduk, is sometimes expressly identified with Bel as sun-god, sometimes with the divinity of the planet Jupiter. Similarly Ashtoreth, or Ištar, is sometimes identified with the goddess of the moon, sometimes with the planet Venus. It would not be safe, therefore, to assume that reference is intended to any particular heavenly body, because a deity is mentioned that has been on occasions identified with that heavenly body. Still less safe would it be to assume astronomical allusions in the description of the qualities or characteristics of that deity. Though Ashtoreth, or Ištar, may have been often identified with the planet Venus, it is ridiculous to argue, as some have done, from the expression "Ashteroth-Karnaim," Ashteroth of "the horns," that the ancients had sight or instruments sufficiently powerful to enable them to observe that Venus, like the moon, had her phases, her "horns." Though Nebo has been identified with the planet Mercury, we must not see any astronomical allusion to its being the nearest planet to the sun in Isaiah's coupling the two together, where he says, "Bel boweth down, Nebo stoopeth."
"How art thou fallen from Heaven, O Lucifer, son of the morning!"
The word here translated Lucifer, "light-bearer," is the word hēlel from the root halal, and means spreading brightness. In the Assyrio-Babylonian, the planet Venus is sometimes termed Mustēlel, from the root ēlil, and she is the most lustrous of all the "morning stars," of the stars that herald the dawn. But except that her greater brilliancy marks her as especially appropriate to the expression, Sirius or any other in its capacity of morning star would be suitable as an explanation of the term.
St. Peter uses the equivalent Greek expression Phōsphorus in his second epistle: "A light that shineth in a dark place, until the day dawn and the day-star" (light-bringer) "arise in your hearts."
Isaiah again says—
"Ye are they that forsake the Lord, that forget My holy mountain, that prepare a table for that Troop, and that furnish the drink offering unto that Number."
"Gad" and "Meni," here literally translated as "Troop" and "Number," are in the Revised Version rendered as "Fortune" and "Destiny." A reference to this god "Meni" has been suggested in the mysterious inscription which the King of Babylon saw written by a hand upon the wall, which Daniel interpreted as "God hath numbered thy kingdom, and brought it to an end." By some commentators Meni is understood to be the planet Venus, and Gad to be Jupiter, for these are associated in ]Arabian astrology with Fortune or Fate in the sense of good luck. Or, from the similarity of Meni with the Greek mēnē, moon, "that Number" might be identified with the moon, and "that Troop," by analogy, with the sun.
It is more probable, if any astrological deities are intended, that the two little star clusters—the Pleiades and the Hyades—situated on the back and head of the Bull, may have been accounted the manifestations of the divinities which are by their names so intimately associated with the idea of multitude. The number seven has been held a sacred number, and has been traditionally associated with both the little star groups.
