The word 'Bible' on Nephi's lips, centuries too early

Contested

LDS scholars have a real answer here. Say so before your friend does.

Three words

Church, used of Jerusalem in 600 BC at 1 Nephi 4:26. It is used of formal Nephite bodies too.

Synagogues, at 2 Nephi 26:26 and Alma 16:13. Those did not exist until after the exile.

And the word Bible, on Nephi's lips at 2 Nephi 29:3-10.

Why the third one is different

The word Bible comes from the Greek biblia. It was first used for the bound book long after Christ.

And that passage answers an 1830s objection in its own words: "A Bible! A Bible!

We have got a Bible."

Their answer, at full strength

FAIR says the first two are just the translator's English. He had to call Nephite meetings something.

The King James is loose with church too. Lee Levine, who studies synagogues, allows for shared worship before the exile in the gate chambers.

And Bible sits inside a prophecy about the last days. Knowing a future thing is the point of it.

How strong is this argument?

Weak on the first two words. Worth a look on the third.

Any translator uses his own words for groups and buildings. So do not press those two.

2 Nephi 29 is different. It argues with critics who were not yet born.

What to say

"Who is Nephi arguing with in 2 Nephi 29?"

The Qumran caves; the synagogue as an institution appears in the record only after the exile

A Dead Sea scroll from Qumran Cave 1, from the era when Jewish communal institutions were forming

A Torah scroll — scripture as a scroll, not the bound book Nephi's word 'Bible' implies

How they answer this — at its strongest

Those first two words are the translator's own, and the Bible line sits in a prophecy.

FAIR responds that 'church' and 'synagogue' are the translator's English words for whatever gatherings the Nephites had. The King James is loose with 'church' in the same way.

Lee Levine, who studies synagogues, allows for shared worship before the exile, in settings such as the gate chambers.

And 'Bible' appears inside an open prophecy of the latter days. Naming a future thing is exactly the point of such a prophecy.

The verdict

Weak on the first two words; 2 Nephi 29 is the only part worth pressing.

Take 'church' and 'synagogue' as words only. Any theory of translation handles them. Translators always use their own words for groups and buildings. So do not press those two.

That answer does sit oddly beside Skousen's tight-control evidence.

2 Nephi 29 is different. Its 'Bible' passage answers critics of the 1830s in their own words. That reads better as 1830s writing than as prophecy.

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