Genesis 1:1-5 According to the Book of Jubilees

[daq]

The following quote is from the Book of Jubilees, as translated by R.H. Charles from the Ethiopic (Ge'ez) text in 1913, which I found online at the following link: Jubilees. The portion herein is from the beginning of the second chapter, which opens with what some might call a midrash on the creation account, showing quite a different understanding than what is typically taught in the mainstream concerning the opening creation account in the first five lines of Genesis.

Book of Jubilees (R.H. Charles, 1913)
[Chapter 2]
1 And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works.
2 For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him -the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide <and night>, and the light, dawn and day, which He hath prepared in the knowledge of his heart.
3 And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.

Jubilees 2

Here below I offer what I believe this text may have originally said, (essentially), believing that the original work was almost surely written in Hebrew, that is, according to most of the scholarship that has already been done on this book, (R.H. Charles rendered the above text from the Ethiopic about forty-five years before the DSS were discovered). I have divided the text into seven verses because of the context.

Book of Jubilees 2
[01] And the Malak of the Presence spoke to Mosheh by the Word of YHWH, saying, Write the complete history of the creation: how in six yamim YHWH Elohim finished all His works and all that He created, and observed Shabbat in Yom haShebii and hallowed it for all ages, and appointed it as a sign for all His works.
[02] For in Yom Eḥad He created [cut down] the heavens which are above, and the earth and the waters, and all the spirits which serve before Him:
[03] The Malakim of the Presence, [1] and the Malakim of Sanctification, [2] and the Malakim of the spirit of fire, [3] and the Malakim of the spirit of the winds, [4]
[04] And the Malakim of the spirit of the clouds and of darkness and of snow and of hail and of frost, [5] and the Malakim of the voices and of thunder and of lightning, [6]
[05] And the Malakim of the spirits of cold and of heat and of winter and of spring and of autumn and of summer: [7]
[06] All the spirits of His creatures which are in the heavens and upon the earth and in the depths, and in the darkness and in the night, and in the evening and in the light, and in the dawn and in the day, which He has prepared in the knowledge of His heart.
[07] And we beheld His works, and praised Him, and lauded before Him on account of all His works: for seven great works He created [cut down] in Yom Eḥad.

Question: Are there any other writings, (including, of course, scripture), either earlier than or later than the Yaḥad, (the DSS Community), that might support this passage from the Book of Jubilees? Please discuss.

 

[HARK!]

Question: Are there any other writings, (including, of course, scripture), either earlier than or later than the Yaḥad, (the DSS Community), that might support this passage from the Book of Jubilees? Please discuss.

There is a key point in the very front of this book:

1 And it came to pass in the first year of the exodus of the children of Yisrael
out of Egypt, in the third month, on the sixteenth day of the month, [2450 Anno
Mundi] that YAHWEH spoke to Mosheh, saying: 'Come up to Me on the Mount,
and I will give you two tables of stone of the Torah and of the commandment,
which I have written, that you may teach them.'
2 And Mosheh went up into the mount of YAHWEH, and the splendor of
YAHWEH abode on Mount Sinai, and a cloud overshadowed it six days.
3 And He called to Mosheh on the seventh day out of the midst of the cloud,
and the appearance of the splendor of YAHWEH was like a flaming fire on the
top of the mount.
4 And Mosheh was on the Mount forty days and forty nights, and YAHWEH
taught him the earlier and the later history of the division of all the days of the
Torah and of the testimony.
5 And He said: 'Incline your heart to every word which I shall speak to you on
this mount, and write them in a book in order that their generations may see
how I have not forsaken them for all the evil which they have wrought in
transgressing the covenant which I establish between Me and you for their
generations this day on Mount Sinai.

This was written after The Book of the Divisions of the Times into their Jubilees and Weeks:

4Q266

(For God made) XVI a Covenant with you and all Israel; therefore a
man shall bind himself by oath to return to the Law of Moses, for in it all
things are strictly defined.

As for the exact determination of their times to which Israel turns a
blind eye, behold it is strictly defined in the Book of the Divisions of
ttie Times into tlieir Jubilees and Weel<s. And on the day that a man
swears to return to the Law of Moses, the Angel of Persecution shall
cease to follow him provided that he fulfils his word: for this reason
Abraham circumcised himself on the day that he knew.

Full text of "The Dead Sea Scrolls [Complete English Translation].pdf (PDFy mirror)"

You might be interested in some of the scriptural references that I posted here: MJ Only - Jubilees is Torah According to 4Q266

 

[HARK!]

believing that the original work was almost surely written in Hebrew

The earliest discovered copies of this book are in Hebrew.

15 Jubilees manuscripts were found found at Betharaba (Qumran).

You can read the Hebrew as copied from the fragments here: MARTINEZ TIGCHELAAR - The Dead Sea Scrolls Study Edition : Florentino García Martínez, Eibert J.C. Tigchelaar : Free Download, Borrow, and Streaming : Internet Archive

 

[daq]

The earliest discovered copies of this book are in Hebrew.

15 Jubilees manuscripts were found found at Betharaba (Qumran).

You can read the Hebrew as copied from the fragments here: MARTINEZ TIGCHELAAR - The Dead Sea Scrolls Study Edition : Florentino García Martínez, Eibert J.C. Tigchelaar : Free Download, Borrow, and Streaming : Internet Archive

Thank you for that link. Going through the PDF, (which I downloaded), I found the first of the fragments containing the passage in my OP, so I took a screenshot of the translation offered in the PDF version of the book. This fragment is 4QJuba, and the portion is column 5, and may be found on Pg 461 of the PDF and the book. There may be more fragments containing the same passage but I have simply gone with the first one I found because it seems pretty close to the Ethiopic version, except that there are eight classes of angels instead of seven. That however looks to be a mistake because "the angels of [storm-] winds" is written but then immediately after that we find "the angels of the winds of cold and of heat, and winter and summer". It could have originally been eight classes of angels but I doubt it because of the surrounding context.

Moreover there is the fact that 1Henok names the seven holy malakim who watch, and who are set over the creation, and why have seven malakim over eight different classes of malakim?

In the right hand of the Word, in the header of the Sefer, there are seven stars. These are the seven morning stars who watch and watched from the beginning, (Job 38:4-7).

Jubilees 2:3 (R.H. Charles)
3 And thereupon we saw His works, and praised Him, and lauded before Him [Job 38:7] on account of all His works; for seven great works did He create on the first day.

Enoch 20 (R.H. Charles)
1 And these are the names of the holy angels who watch.
2 Uriel, one of the holy angels, who is over the world and over Tartarus.
3 Raphael, one of the holy angels, who is over the spirits of men.
4 Raguel, one of the holy angels who takes vengeance on† the world of the luminaries.
5 Michael, one of the holy angels, to wit, he that is set over the best part of mankind and over chaos.
6 Saraqâêl, one of the holy angels, who is set over the spirits, who sin in the spirit.
7 Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim.
8 Remiel, one of the holy angels, whom God set over those who rise.

So the following is just as likely true because the malakim are also called elohim in the scripture:

[01] And these are the seven morning stars and holy elohim-malakim who watch:
[02] Uriel, Light of El and Flame of El, one of the holy malakim, he who is set over fire: morning star of Yom Eḥad.
[03] Raphael, Healer of El and Physician of El, one of the holy malakim, he who is set over the waters: morning star of Yom Sheni.
[04] Reuel, Friend of El and Associate of El, one of the holy malakim, he who is set over upright judgment: morning star of Yom Shelishi.
[05] Mikael, Who is like El, one of the holy malakim, Sar Tzaba, he who is set over adamah ha-lebab: morning star of Yom Rebii.
[06] Sariel-Soreqiel, Prince of El and Vine of El, one of the holy malakim, he who is set over the heavenly vine of the otot: morning star of Yom Ḥamishi.
[07] Gabriel, Mighty One of El and Man of El, one of the holy malakim, he who is set over the Paradise, the Dragons, and the Krubim: morning star of Yom haShishi.
[08] Remiel, Thunder of El and Roar of El, one of the holy malakim, whom El Most High set over those who rise: morning star of Yom haShebii Shabbat.

For the heavenly tablets which are so often mentioned in Henok are probably the tablets from Gen 1:1 through Gen 5:2, (containing their respective colophon statements at the end of each tablet or section of tablets).

 

[daq]

What is wrong with these translations?

Genesis 1:4 CJB
4 God saw that the light was good, and God divided the light from the darkness.

Genesis 1:4 KJV
4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:4 ASV
4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:4 YLT
4 And God seeth the light that it is good, and God separateth between the light and the darkness,

Genesis 1:4 LSV
4 And God sees that the light [is] good, and God separates between the light and the darkness,

In fact every one of these following translations:

Genesis 1:4 - The First Day

And God saw that the light was good, and He separated the light from the darkness.

biblehub.com

If indeed we love our Creator with all of our heart, and with all of our soul, this is unacceptable because it is detrimental to His name, His character, and His attributes: for one of those attributes is omniscience, that is, He is all-knowing. However the above renderings all imply that He is learning because seeing is perceiving and understanding, and that appears to be how it is meant in this passage.

Did Elohim see that the light was good after having spoken the Word? He is not learning, He did not need to see the light which He just spoke to see that it was good: He knew it was good, and would be good, before He spoke the Word and commanded the light to shine forth out of the darkness.

Who therefore is learning by seeing the light and perceiving it to be good? This is what the Jubilees passage herein above is teaching: for the one or ones who are learning cannot be the Creator Himself. It can only truly be other elohim, those who were watching, and who were there when He spoke the command for the light to shine forth out of the darkness.

Moreover we know that there are things hidden or kept secret from the foundation of the world, (Mat 13:34-35 quoting from Psa 78:2). This must therefore be one of those things: for we know that the malakim are also called elohim in the scripture, and one clear example of this is in Psa 8:5 where elohim is rendered angelous in the LXX and quoted that way in Heb 2:7.

 

[Yahudim]

I do not have enough words to thank you both, @daq and @HARK! Since I am already sitting at your feet, may I wash them for you?

 

[Laureate]

What is wrong with these translations?

Genesis 1:4 CJB
4 God saw that the light was good, and God divided the light from the darkness.

Genesis 1:4 KJV
4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:4 ASV
4 And God saw the light, that it was good: and God divided the light from the darkness.

Genesis 1:4 YLT
4 And God seeth the light that it is good, and God separateth between the light and the darkness,

Genesis 1:4 LSV
4 And God sees that the light [is] good, and God separates between the light and the darkness,

In fact every one of these following translations:

Genesis 1:4 - The First Day

And God saw that the light was good, and He separated the light from the darkness.

biblehub.com

If indeed we love our Creator with all of our heart, and with all of our soul, this is unacceptable because it is detrimental to His name, His character, and His attributes: for one of those attributes is omniscience, that is, He is all-knowing. However the above renderings all imply that He is learning because seeing is perceiving and understanding, and that appears to be how it is meant in this passage.

Did Elohim see that the light was good after having spoken the Word? He is not learning, He did not need to see the light which He just spoke to see that it was good: He knew it was good, and would be good, before He spoke the Word and commanded the light to shine forth out of the darkness.

Who therefore is learning by seeing the light and perceiving it to be good? This is what the Jubilees passage herein above is teaching: for the one or ones who are learning cannot be the Creator Himself. It can only truly be other elohim, those who were watching, and who were there when He spoke the command for the light to shine forth out of the darkness.

Moreover we know that there are things hidden or kept secret from the foundation of the world, (Mat 13:34-35 quoting from Psa 78:2). This must therefore be one of those things: for we know that the malakim are also called elohim in the scripture, and one clear example of this is in Psa 8:5 where elohim is rendered angelous in the LXX and quoted that way in Heb 2:7.

The Light of the Body is the (Seeing) Eye.

The text is somewhat clearer when reading from the Hebrew text, i.e., the spirit of Alohym מרחפת Hatched the surface of the waters when Alohym said let there be light…

And where it reads, and he saw the light that it was good, וירא האור כי טוב, it also reads, and he saw the light טו spinning ב around (him).

Yet I concur with YLT and LSV in that the text conveys אלהים Alohym as אל הים The Sea of El (the Sovereign Author) himself Dividing between the Light and Darkness.

For everything in creation literally comes אל from אל through and אל to הים The Sea.

Though the accepted translations present the Water, particles of Earth, and Darkness as pre existing before creation (for No where does it read Let there be any of these three things), the Hebrew text nevertheless gives a pretty clear account.

In Deuteronomy 4 Yahuah Alohym declares he is the Alohym above in Heaven and in the Earth beneath, the Molten Rock and Consuming Fire seated in the midst of Shameyim the Earth’s Atmosphere, essentially he is declaring Earth itself to be an incarnation of his original self.

Isaiah 45:12-13 & 18

I made the earth of myself, and created Adam from (and upon) it:

I have Raised him up in Righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, says the Host of Yahuah.

For thus says Yahuah who created the heavens; Alohym who formed the earth and made it of himself, the one who established it, he did not create it in Vain [for Nothing, No One, or No Reason], he formed it to be inhabited: I am Yahuah [Existence]; and there is No One (nor Anything) else [to make it from, or make it for].

Essentially he created a world for himself to inhabit, and we are supposed to be be incarnations of his many bodily members, for if it is not good for Adam to be alone, then neither is it good for Yahuah to be alone,, though he cannot create anything outside of himself, he is able to achieve the equivalent thereof.

 

[Laureate]

Beroshyth also describes an implosion of all הא the רץ Particles whose vacuum suction established the Darkness to envelope suddenly הים a surging mass of collected waters.

This occurred just prior to the explosion of light which came with הים a Roaring Sound.

This was Yahuah Alohym achieving the equivalent of Dying, for thus was Yahuah packing himself up into a Seed, which as we know must die in order to bring forth Life in abundance.

The word בראשית itself depicts ראש (a nucleus) in the midst of בית (a Cell).

And in the midst of the ראש (nucleus) is the א I am, or as John 1:1 would relate it, בראשית In the (name of the letter) Rash is the (ית symbol) פה ‘Word’, and the פ was with אל ‘L [א=אלף] ‘The Same Was’ [הא] in the ראש (name of the letter) ר, I.e., א=אלף and פ=פה and ה=הא peh often translates ‘Word’ and הא may render הוא ‘The Same Was’.

It’s an introduction to encrypted reading.

It’s something I discovered by Grace, and have put it to the test time and again, and I’m convinced that it is a legit and pertinent cypher.

I also believe it pertains to the Books being Opened.

When one puts something to the test, they can see for them self whether a thing has any weight or substance, all opinions aside, the evidence pretty much speaks for itself, me!?! I’m just a Witness bearing a testimony of the truth.

 

[daq]

I do not have enough words to thank you both, @daq and @HARK! Since I am already sitting at your feet, may I wash them for you?

Brother, as you know we are all fellow stripes, (chaverim), and seeing how where two or three are gathered in the name of the Master it is surely not my table, feel free to take a seat at the table!

 

[daq]

I made the earth of myself, and created Adam from (and upon) it:

I have Raised him up in Righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, says the Host of Yahuah.

When Paul quotes from this same passage in Rom 14:11 he quotes from the OG LXX.

Romans 14:11 N/A-W/H
11 γεγραπται γαρ ζω εγω λεγει κυριος οτι εμοι καμψει παν γονυ και πασα γλωσσα εξομολογησεται τω θεω

Isaiah 45:23 OG LXX
23 κατ εμαυτου ομνυω η μην εξελευσεται εκ του στοματος μου δικαιοσυνη οι λογοι μου ουκ αποστραφησονται οτι εμοι καμψει παν γονυ και εξομολογησεται πασα γλωσσα τω θεω

Why is this important to this discussion? For one, the LXX does not separate the text in the same manner in which it is now separated in the Masoretic Hebrew text: but for two, the following passage is quite astonishing compared to what we now find in the Hebrew text.

Isaiah 45:13 OG LXX
13 εγω ηγειρα αυτον μετα δικαιοσυνης βασιλεα και πασαι αι οδοι αυτου ευθειαι ουτος οικοδομησει την πολιν μου και την αιχμαλωσιαν του λαου μου επιστρεψει ου μετα λυτρων ουδε μετα δωρων ειπεν κυριος σαβαωθ

"εγω ηγειρα αυτον μετα δικαιοσυνης βασιλεα"
"I have raised him up with [a/the] King of Righteousness"

Whose name is it that means "King of Righteousness"?

Moreover bara' also means to cut down, in the sense of cutting down trees to build a house, (Jos 17:15-18).

Isaiah 45:12-13a
12 I have made the earth, and I have cut down [a] man [or Adam] upon it: My hands have stretched out the heavens, and all their host have I commanded.
13 I have raised him up with [a/the] King of Righteousness, [Melki-Tzedek]

Therefore:

Job 38:1-8 LSV (Literal Standard Version)
1 And YHWH answers Job out of the whirlwind and says:
2 "Who [is] this—darkening counsel, || By words without knowledge?
3 Now gird your loins as a man, || And I ask you, and you cause Me to know.
4 Where were you when I founded the earth? Declare, if you have known understanding.
5 Who placed its measures—if you know? Or who has stretched out a line on it?
6 On what have its sockets been sunk? Or who has cast its cornerstone—
7 In the singing together of [the] stars of morning, || When all [the] sons of God shout for joy?
8 And He shuts up the sea with doors, || In its coming forth, it goes out from the womb.

And therefore:

Where is the Lamb slain from the foundation of the world? (Rev 13:8)?
Where is there a hint of the first Pesakh in the opening creation narrative?
Where is the Cornerstone laid in the beginning and Who or what is it?
For why is the Cornerstone spoken of in the third person, masculine, singular, "he"?

 

[Laureate]

When Paul quotes from this same passage in Rom 14:11 he quotes from the OG LXX.

Romans 14:11 N/A-W/H
11 γεγραπται γαρ ζω εγω λεγει κυριος οτι εμοι καμψει παν γονυ και πασα γλωσσα εξομολογησεται τω θεω

Isaiah 45:23 OG LXX
23 κατ εμαυτου ομνυω η μην εξελευσεται εκ του στοματος μου δικαιοσυνη οι λογοι μου ουκ αποστραφησονται οτι εμοι καμψει παν γονυ και εξομολογησεται πασα γλωσσα τω θεω

Why is this important to this discussion? For one, the LXX does not separate the text in the same manner in which it is now separated in the Masoretic Hebrew text: but for two, the following passage is quite astonishing compared to what we now find in the Hebrew text.

Isaiah 45:13 OG LXX
13 εγω ηγειρα αυτον μετα δικαιοσυνης βασιλεα και πασαι αι οδοι αυτου ευθειαι ουτος οικοδομησει την πολιν μου και την αιχμαλωσιαν του λαου μου επιστρεψει ου μετα λυτρων ουδε μετα δωρων ειπεν κυριος σαβαωθ

"εγω ηγειρα αυτον μετα δικαιοσυνης βασιλεα"
"I have raised him up with [a/the] King of Righteousness"

Whose name is it that means "King of Righteousness"?

Moreover bara' also means to cut down, in the sense of cutting down trees to build a house, (Jos 17:15-18).

Isaiah 45:12-13a
12 I have made the earth, and I have cut down [a] man [or Adam] upon it: My hands have stretched out the heavens, and all their host have I commanded.
13 I have raised him up with [a/the] King of Righteousness, [Melki-Tzedek]

Therefore:

Job 38:1-8 LSV (Literal Standard Version)
1 And YHWH answers Job out of the whirlwind and says:
2 "Who [is] this—darkening counsel, || By words without knowledge?
3 Now gird your loins as a man, || And I ask you, and you cause Me to know.
4 Where were you when I founded the earth? Declare, if you have known understanding.
5 Who placed its measures—if you know? Or who has stretched out a line on it?
6 On what have its sockets been sunk? Or who has cast its cornerstone—
7 In the singing together of [the] stars of morning, || When all [the] sons of God shout for joy?
8 And He shuts up the sea with doors, || In its coming forth, it goes out from the womb.

And therefore:

Where is the Lamb slain from the foundation of the world? (Rev 13:8)?
Where is there a hint of the first Pesakh in the opening creation narrative?
Where is the Cornerstone laid in the beginning and Who or what is it?
For why is the Cornerstone spoken of in the third person, masculine, singular, "he"?

The two kingdoms being made one, is comparable to the Masorah and LXX being made one, that we may all call on the name with one consent.

It would be better for us to reconcile the differences therein, than to pen them against each other.

Otherwise I applaud any attempts to repair the Breech, as you have set forth to do.

 

[Laureate]

The first utterance of Alohym recorded in Beroshyth depicts the Spirit of Alohym מרחפת ‘Hatching’ from the surface of the Waters, equating to a person Dying.

The צאן (Chän/tSon) Lamb is ציון (Chyawn-Zion), fo the Son does not come in his own Name, neither does the Spirit of Truth/ Father come in his own Name, the Father comes in the Name of the Son, and the Son comes in the Name of the Father.

Yeshayahu 51 depicts Father Abvraham as the Righteousness of Yahuah and as an incarnate Yahuah, and an incarnate Earth, and an incarnate Adam who (as the Arm of Yahuah) comes with Salvation to Comfort Zion.

Yeshayahu 66 further describes these two Comfortors as Yerushalum and Zion, aka Earth and the Capital of Earth.

We were all present and accounted for in the Body of Yahuah Alohym when the decision was made to Become what has Become.

 

[Laureate]

The Father is Righteousness and the Son is the King appointed by Righteousness to administer the Righteousness of the Father.

For Righteous Noah was the Comforter which inherited the entire Earth, and he appointed his son Shem to be a King to administer Righteousness over (Yeru-)Shalum.

 

[daq]

Elohim holds Noaḥ in remembrance, and every living thing, and all the cattle that were with him in the tebah: and Elohim causes Ruaḥ to pass|over the earth, and the waters abate.

This is a day of remembrance, for Elohim remembers Noaḥ and all those and everything with him in the tebah: and the same is true of not only Yom Teruah but every rosh ḥodesh, and every moed-appointed time, and also the Pesaḥ itself is called a memorial, (Exo 12:14, zikkaron).

So then, whether you agree with the Sages and believe the seventh month of the flood narrative is actually the first month, Abib or Nisan, or whether you believe it is actually the seventh month, either way this memorial is strongly implied to be either the Pesaḥ or Yom haKippurim.

However it is not the first but the second implied in the scripture: in the first, Ruaḥ Elohim is moving, brooding, or passing|over the face of the waters, just before Elohim says יהיאור.

 

[Laureate]

Elohim holds Noaḥ in remembrance, and every living thing, and all the cattle that were with him in the tebah: and Elohim causes Ruaḥ to pass|over the earth, and the waters abate.

This is a day of remembrance, for Elohim remembers Noaḥ and all those and everything with him in the tebah: and the same is true of not only Yom Teruah but every rosh ḥodesh, and every moed-appointed time, and also the Pesaḥ itself is called a memorial, (Exo 12:14, zikkaron).

So then, whether you agree with the Sages and believe the seventh month of the flood narrative is actually the first month, Abib or Nisan, or whether you believe it is actually the seventh month, either way this memorial is strongly implied to be either the Pesaḥ or Yom haKippurim.

However it is not the first but the second implied in the scripture: in the first, Ruaḥ Elohim is moving, brooding, or passing|over the face of the waters, just before Elohim says יהיאור.

Yes, מרחפת Brooding, which (definitively) is a Hatching.

 

[Laureate]

ובהו וחשך על פני תהום And a Vacuum of Darkness sur-faced the Deep

ורוח and the Spirit of אלהים Alohym (‘l of H’yum the Surging Mass of Collected Waters) מרחפת Hatched על פני the Sur-Face of הים the Surging Mass of Collected Waters, ויאמר as he Spoke אלהים Alohym (אל From הים The Surging Mass of Collected Waters) יהי אור There shall be Light, ויהי אור and there was Light

Both the Spirit and Word proceeded from אלהים at the same instant, however Light and Sound travel at different speeds.

 

[daq]

The first utterance of Alohym recorded in Beroshyth depicts the Spirit of Alohym מרחפת ‘Hatching’ from the surface of the Waters, equating to a person Dying.

Yes, מרחפת Brooding, which (definitively) is a Hatching.

Are you saying it is Ruaḥ Elohim who is being "hatched" from the waters?

Luke 13:34 KJV
34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

So then, the mother hen metaphor is not of a chicken but concerning the Dove, Ruaḥ Elohim. And because of the immersion accounts, for example Matthew 3:16, and because of what is said in Yeshayah-Isaiah 61:1-3, quoted in Luke 4:16-21, Ruaḥ Elohim as the Dove therefore speaks through the Meshiaḥ in Luke 13:34.

Moreover:

Matthew 3:16
16 And having been immersed, Ι̅Η came up straightway from the water, and behold, the heavens were opened unto him, and he beheld Ruaḥ Elohim descending as a dove, and lighting upon him:

If therefore one is being "hatched"(???) from the water in Mat 3:16 it is surely not Ruaḥ Elohim.

Moreover the opening creation account speaks of the second Adam, ben Adam, the Son of Man, that is, first of all, according to king David in the following Psalm.

Psalms 8:4-8 KJV
4 What is man, that thou art mindful of him? and the son of man, that thou visitest him? [Heb 2:6]
5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. [Heb 2:7]
6 Thou madest him to have dominion over the works of thy hands; [Gen 1:26-28, Heb 2:7] thou hast put all things under his feet: [Gen 1:26-28, 1Cor 15:27-28, Heb 2:8]
7 All sheep and oxen, yea, and the beasts of the field; [Gen 1:26-28]
8 The fowl of the air, and the fish of the sea, [Gen 1:26-28] and whatsoever passeth through the paths of the seas.

 

[daq]

יהי אור There shall be Light, ויהי אור and there was Light

Yes, that is one way to separate the text, but there is also another. In the first line of Sefer Henok 10, in the Ethiopic text, there is a curious word that appears to have been mishandled. R.H. Charles doesn't translate it and inserts Uriel from the Greek fragments, but a slightly older translation by Richard Laurence, (1883), renders the Ge'ez word simply transliterated straight into English from the Ethiopic text.

Enoch X(10) 1-2
1. Then the Most High, the Great and Holy One spoke, 2. And sent Arsayalalyur to the son of Lamech,
The Book of Enoch the Prophet - Laurence

Who is Arsayalalyur and what does this name mean? The first four letters are probably mistakenly joined to the name Yalal-Yowr, and are from a separate word that came before the name in a much more ancient Hebrew or Aramaic text from which the Ethiopic was reading. That separate word was aretz/eretz, but it had the directional suffix attached, (the letter he, to-into-toward, artzah), and somehow it was mistakenly added to the name, or, more likely, the more ancient text was not separated to begin with and artzah was mistakenly left unseparated in the Ethiopic translation, resulting in the word Arsayalalyur. Artzah then becomes Arsa in the Ethiopic text, mistakenly added to the name Yalalyur or Yalal-Yowr.

Then the Most High spoke, the Great and Holy One, and sent Yalal-Yowr into the eretz, to the son of Lamek,

What is Yalal? a form of the word for praise, halal.
What is Yowr? a river, but in the heavenly tablets it is a river of light, yod+owr.

What is a heavenly river of light? that would be the rainbow, and the river of light or rainbow has seven principal colors, representing the seven eyes or fountains of HE WHO IS, and the seven eyes are the seven holy elohim-malakim who watch. Moreover Noaḥ walked with haElohim, and Noaḥ found favor in the eyes of haElohim, (Gen 6:8-9, just as Ḥenok his forefather, who is also said to have walked with haElohim), that is, the Elohim, the seven eyes of HE WHO IS, sent forth into all the eretz.

What do these seven do in the beginning according to Job 38:7 and the Jubilees passage in the OP? They watch, praise, laud, sing, shout for joy, (thunder), etc., etc.

יה יאור ,יהי אור ,יהיאור