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Sunrise to Sunrise Sabbath and Yahweh as First Light: A metaphysical and historical approach to Genesis and its original interpretation

Sunrise to Sunrise Sabbath and Yahweh as First Light: A metaphysical and historical approach to Genesis and its original interpretation

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Published by Unlocked_wisdom
A paper that provides historical evidence that the Saturday Sabbath begins at Sunrise on Saturday and ends at Sunrise on Sunday. Because God is light and existed before darkness (which is a created thing), light by default comes first, thus days begin with light, as all things begin with God who is light.

Jesus and His disciples kept the sunrise to sunrise sabbath, this is why the Mary's waited until sunrise to visit the tomb.

History proves that ancient Israel held to a solar calendar, but because of Hellenization they changed to a lunar calendar, which is why days begin and end with evening contrary nature. A must read and share.
A paper that provides historical evidence that the Saturday Sabbath begins at Sunrise on Saturday and ends at Sunrise on Sunday. Because God is light and existed before darkness (which is a created thing), light by default comes first, thus days begin with light, as all things begin with God who is light.

Jesus and His disciples kept the sunrise to sunrise sabbath, this is why the Mary's waited until sunrise to visit the tomb.

History proves that ancient Israel held to a solar calendar, but because of Hellenization they changed to a lunar calendar, which is why days begin and end with evening contrary nature. A must read and share.

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Published by: Unlocked_wisdom on Jun 26, 2014
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11/18/2014

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Sunrise to Sunrise Sabbath and Yahweh as First Light: A metaphysical and historical approach to Genesis and its original interpretation
Samuel Wilkinson A. Regarding the seventh day Sabbath and its first order of observation as described in the book of Genesis, when examined by scholars coming from diverse schools, across numerous countries, from different centuries, one of two conclusions are reached 1) the Sabbath begins and ends with sunrise and 2) the same but at sunset; these antithetical views usually belonging to a distinct solar or lunar calendar, each presenting a distinct time reckoning from the perspective of ancient Israel and its national Holyday observances. Because various treatments have dealt with the minutiae of exegetical matters ranging from differences in linguistic interpretation of the Hebrew to the compilation of verses about the luminaries and their courses, this paper will first focus on Yahweh’s spiritual state pre-creation, explaining how His light existed before the created darkness, showing how such a reality supports a solar day reckoning. Secondly, I will provide a historical treatment explaining how the chaotic state of Israel – during and post Patolmic high priest accession – made national Hellenization not only prerequisite to engagement in the temple cult, but cemented the sunset day reckoning with its lunar calendar as the official calendar of Israel. Seeing that the Genesis account remains incomplete and inadequately understood without first contextualizing it through the schema of Yahweh’s reality as a first and primary principle to all successive realities, this means that contemporary views regarding time and its natural courses have to be re-examined and realigned with God’s actual nature, this in order to discover whether light precedes darkness. Psalm 104:2 seems to conceptualize the accurate order of events occurring pre and during creation when the psalmist writes, 1
st
 Yahweh coverest Himself with light as with a garment and 2nd stretchest out the heavens like a curtain. In Yahweh’s eternal state before the creation of the material cosmos, He, according to the New Testament epistles, existed as perfect light, in unapproachable light. Also, according to Jewish thought, His Wisdom represented the radiance of everlasting light, it being an unspotted mirror of His power, as with His majesty being surrounded with light to make Him invisible to all beings.
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 Every physical description of Yahweh’s Glory or Shekina is associated with light, even while obscured within a cloud, (Exodus 40:34-38) and every visual manifestation of His Glory or Word as viewed through visions, is accompanied by great displays of light, fire, and ion plasma, as described by Ezekiel and the other major prophets. Based on these descriptions, metaphysically,
1
 Singer, Isidore. "LIGHT." The Jewish Encyclopedia: A Descriptive Record of the History, Religion, Literature, and Customs of the Jewish People from the Earliest times to the Present Day. New York: Funk and Wagnalls, 1906.  N. pag. Print.
 
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the eternal and spiritual state of all things becomes by default associated with Yahweh’s light, all things beginning in and coming from His eternal light. Because light and darkness are created things (Isa 45:7), it must be accepted that the darkness of the material realm pre-creation, let this be called the empty space in which the universe is now contained, was created by God and did not exist as a byproduct of His non dwelling. Along with the creative works of Gen 1:2 where darkness
חו
 is first mentioned, the breath of Yahweh is said to move across the face of the deep, and this is followed by a summoned subsequent and undisclosed light, which as the first creative act in the recorded sequence of acts, seems to be the revealing of Himself in material space; this action and the activities that follow create an important pattern for the upcoming natural order to be based upon. Given the linguistic allowances, one could infer that God’s Word/Glory or visual manifestation while in the material realm shone brilliantly and could be the selfsame light called forth and hitherto labeled
undisclosed 
. And with Elohim’s work being completed after an unspecified period of time, His manifestation and source of light would exit out from the material realm causing a phase of darkening (evening) and total darkness (night). The sun and other luminaries being created on the fourth day would codify the basis of our contemporary distinctions of night and day, but this is even though they failed to exist on days one though three (which are notably called actual days) they being based on the original model. In summary, (1) Yahweh dwells in/is pre-existing light (2) the realm of materiality, and the universe is created in a void of created darkness (3) God’s visual manifestation or Word/Glory enters into the material realm after a verbal command (4) God calls forth an unspecified light creating temporary days and nights (which seems to be the initial appearing of His manifest Word/Glory), (5) God creates the material luminaries, and (6) God designates the system of contemporary day’s and night’s as we understand them based on His prior example. Consequently, from this creation account we are given an outline where light precedes darkness, this with a pattern of one portion of darkness/night being contained between two portions of day light. For simplicities sake the creation narrative would look as such: Yahweh exists as eternal light, darkness of the created universe is made, Yahweh’s Word/Glory/manifestation enters into the material realm upon His speaking, this manifest presence after working leaves the material realm creating a gradual (evening) then total darkening (night), this manifest presence returns to work, creating a new day beginning with light (upon/due to His appearing). Since the material world is subordinate and dependent upon the spiritual, it is unwise for any to argue that the eternal spiritual state of light is totally detached from the material, for without the spiritual there exists no material (Isa 43:13;44:24, Heb 1:3, Rom 1:20). In acknowledging that the light of God supersedes the created darkness, and that Yahweh’s Word/Glory/manifestation worked and was followed by, or was an undisclosed secondary light, and that evening and night followed the work of this Word/Glory/manifestation while in/as light, this supports the notion that days begin and end with light (the full cessation of night being the beginning of a new day),
 
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this providing support for an original Hebrew solar ephemeras (in regards to the reckoning of days), with Genesis 1 existing as an original calendar prototype. Details into why Elohim would call His manifest glory “day” in opposition to “night” are self explanatory and will not be covered here. The above analogy can be hyperbolized, and related to the final state of Yahweh’s elect while in paradise, where they exist with Him and the Lamb in the eternal light of Heaven, as seen in Isaiah 48, recapitulated in Revelation 28. With this view in mind, it can be accepted that the same patterns emerge, (1) all things began in Yahweh’s eternal goodness (light), (2) the darkness of man’s rebellion enters the world, and God
works
as light in the midst of darkness to return the elect unto Himself, and (3) a final return to Yahweh’s eternal goodness (light) commences. A sect of ancient Judaism known as ‘the Community of the renewed Covenant’ held that their solar calendar was rooted in primordial Hebrew observance and belief, this being supported by creation itself, they argued that the evening to evening reckoning wasn’t from God but was a pagan custom disingenuously foisted upon to the people.
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 This form of accusation towards the leaders of second temple Hellenistic Judaism takes us to the second argument in support of an original Hebrew sunrise to sunrise reckoning. B. Both Yosef Green in his paper
When does the day begin?
 and S. Talmon’s
 Reckoning the Sabbath in the First and the Early Second Temple Period - From the  Evening or the Morning?
 reach informed conclusions that provide strong support for ancient Israel’s use of a solar calendar in the second Temple period, post Nehemia reform. In lieu of their findings, historical evidences will be presented to further buttress their assertions, showing that the Israelite calendar was changed to reflect the Hellenistic, and that the Sabbath was altered from a sunrise to sunrise reckoning to that contemporarily followed by modern Judaism. When deciphering the switch from a solar observance to a lunar, a time of religious upheaval takes focal position. It’s widely understood that the influences of Hellenism in Israel were pervasive, and to such an extent that cities were renamed to Greek, Hellenistic customs, clothing, language and names were normalized this even in the temple. According to the established historical accounts the expulsion of High priest Onias 3 and his replacement with the Hellenized high priest Jason, who had affected the temple elite (they being an aristocratic group who in time would populate the political Sadducee party)
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 became openly sympathetic to pagan ways and customs. Onias 3 was an Essene-sympathizer,
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 and if it’s true that the Essenes were synonymous with the sect at Qumran as some scholars promote, this would at minimum show that the temple pre-Ptolemaic instigation showed kindness towards a
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 Shemaryahu Talmon, "Reckoning the Sabbath in the First and Early Second Temple Period - From the Evening or the Morning?" in
Sabbath: Ideas, History, Reality,
 ed. G. Blindsteain, (Beer-sheva: Ben-Gurion University Press, 2004). 11-12.
3
 Davies, W.D., and L. Finkelstein. The Cambridge History of Judaism: Volume 2, the Hellenistic Age. Cambridge University Press, 1990. Print. 217, 226.
4
 Saulnier, S. Calendrical Variations in Second Temple Judaism: New Perspectives on the ‘Date of the Last Supper’ Debate. Brill, 2012. Print. 172.

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