What Calendar Did God Establish at Creation? And was Adam a Jew?

[daq]

I'm going to retract everything that I had said. I should have looked more carefully. The sun and the moon had not been mentioned yet. The day and the night preexisted sunlight and moonlight. Interesting.

It's all good. Also, another problem we run into with twenty-four hour days in Genesis 1 is what would we do about the twelve hours of night in between each yom? How do we explain that? Would we want to say that Elohim rested (shabbat) for twelve hours of night in between each yom of creation? There is no night mentioned as occurring between the yamim of creation: just as there is no night in the new creation, (Rev 21:25, Rev 22:5). This also strongly implies that the yamim of creation are smaller yamim (hours) of a single yom (day). The yamim are abbreviated or no flesh would be saved. We see a hint of this in the Zec 4:10, "For who shall despise the yom ketanot?" (which I read as abbreviated yom, or little yom).

 

[Lulav]

I've just rearranged the location of my Biblical library (over 150 books, not counting my dozens of bibles) and came across 'The Book of Jasher'. I started reading it and read something that might pertain to this discussion. I've looked online to do a copy and paste but all the sites I've come across do not start like the one I have. Mine starts at the beginning, not at the creation of man like the others I've reviewed.

Anyway I'll post it here the opening chapter of the Book of Jasher
Chapter1:1

1. Whilst it was the beginning, darkness overspread the face of nature.
2 And the ether moved upon the surface of the chaos.
3. And it came to pass, that a great light shone forth from the firmament, and enlightened the abyss.
4. And the abyss fled before the face of the light, and divided between the light and darkness.
5. So that the face of nature was formed a second time.
6. And behold there appeared in the firmament two Great lights:
the one to rule the light, and the other to rule the darkness.

 

[daq]

I've just rearranged the location of my Biblical library (over 150 books, not counting my dozens of bibles) and came across 'The Book of Jasher'. I started reading it and read something that might pertain to this discussion. I've looked online to do a copy and paste but all the sites I've come across do not start like the one I have. Mine starts at the beginning, not at the creation of man like the others I've reviewed.

Anyway I'll post it here the opening chapter of the Book of Jasher
Chapter1:1

1. Whilst it was the beginning, darkness overspread the face of nature.
2 And the ether moved upon the surface of the chaos.
3. And it came to pass, that a great light shone forth from the firmament, and enlightened the abyss.
4. And the abyss fled before the face of the light, and divided between the light and darkness.
5. So that the face of nature was formed a second time.
6. And behold there appeared in the firmament two Great lights:
the one to rule the light, and the other to rule the darkness.

There are two books by the name "Book of Jasher", (both of them frauds, imo), and the one you have quoted from is the more blatantly fraudulent of the two which is usually called Pseudo-Jasher so as to differentiate between the two. The opening lines of Pseudo-Jasher are word for word what you have quoted. Wikipedia has a page on it and from there I found a copy at internet archive, (second link below).

Book of Jasher (Pseudo-Jasher) - Wikipedia

en.wikipedia.org

The Book of Jasher: with testimonies and notes, critical and historical, explanatory of the text. To which is prefixed, various readings, and a preliminary dissertation, proving the authenticity of the work : Ilive, Jacob, 1705-1763 : Free Download,

Originally printed by Jacob Ilive in 1751, fictitiously purporting to be a translation of Alcuin of the lost Book of Jasher

archive.org

 

[Lulav]

None-the-less I still think the wording is interesting.

1. Whilst it was the beginning, darkness overspread the face of nature.
2 And the ether moved upon the surface of the chaos.
3. And it came to pass, that a great light shone forth from the firmament, and enlightened the abyss.
4. And the abyss fled before the face of the light, and divided between the light and darkness.
5. So that the face of nature was formed a second time.
6. And behold there appeared in the firmament two Great lights:
the one to rule the light, and the other to rule the darkness.

 

[daq]

None-the-less I still think the wording is interesting.

1. Whilst it was the beginning, darkness overspread the face of nature.
2 And the ether moved upon the surface of the chaos.
3. And it came to pass, that a great light shone forth from the firmament, and enlightened the abyss.
4. And the abyss fled before the face of the light, and divided between the light and darkness.
5. So that the face of nature was formed a second time.
6. And behold there appeared in the firmament two Great lights:
the one to rule the light, and the other to rule the darkness.

It seems it may be somewhat on-track, but imo it shouldn't be speaking of nature, ("the face of nature"). The first man is earthy, dust-like, and became a living soul, and therefore he is the one formed in Gen 2:7, (not Gen 1:26-28). Because of the planting of the garden, Gan Eden, one may see him as having been formed in the third day of Gen 1, (if you mesh the two creation accounts together instead of reading them as being written in a linear chronological order). And if you count the days in Gen 1 as thousand-year days then he was cut down into the image and likeness of Elohim after 3.5 days, (3,500 years), that is, if he transgressed somewhere in the midst of the third day and was raised up in righteousness toward the end of the sixth day.

The days of creation are referred to as the yamim, for example, In six yamim the heavens and the earth and the sea and all that is within them were created, (Exo 20:11). And even earlier than that in the scripture, Kain and Habel brought their offerings at the end of the yamim, (Gen 4:3a), and that most likely implies a Shabbat oblation, (meaning they were observing the Shabbat of the creation).

Hosea 6:2 can be read this very way: but yamim is only pointed as yomim, (two days), and doesn't actually read that way without niqqud because yomim typically has the waw, which is missing here.

יחינו מימים ביום השלישי יקמנו ונחיה לפניו׃

He will revive us from/at/out of the yamim: in the third yom He will raise up, and we shall live before Him (or in His sight).

If the first man transgressed and died, and indeed it was in the midst of the third day of the Gen 1 creation account, then he was revived and raised up three and a half days later, at the end of the yamim, toward the end of the sixth day, in Gen 1:26-28.

This is only possible if yom is light instead of "a day", for if yom is light then wherever it is used for an increment of time it can be any increment of time, depending on the context, and therefore yom may be a day, a thousand years, an unspecified length of time, or even an hour, and in Gen 1 it appears to have multiple meanings because there are so many themes originating in this passage that flow through the scripture. When we say that yom is a twelve hour day or a twenty-four hour day, and nothing else, we are putting the Word of Elohim in our own little box so that we can base an entire paradigm on our self-imposed restrictions.

When we start at Gen 2:7 and simply read through the text we end up going through more than a thousand years by the end of Gen 4. But then what happens at the beginning of Genesis 5? We are suddenly reminded of the recreation of the first man, and told that therein, (Gen 1:26-28), he was named Adam, (Gen 5:1-2). Thus the first man is simply called "the adam", (with the article, which is not emphatic and therefore not a proper noun or name).

In Gen 1:26a we read, "And Elohim said, Let us make Adam into our image"
In Gen 1:27a we read, "And Elohim cut-down-created the adam into His image"

The first man, the adam, is formed in Gen 2:7.
The first man, the adam, is not named Adam until Gen 1:26, (cf. Gen 5:1-2).

 

[Lulav]

I'm still trying to take all that in @daq , do you think this has to do with the two 'versions' (Gen 1 &2)? or something else?

'So that the face of nature was formed a second time.'

I'm thinking it might refer to what I've said in some places that there was something else happening between Gen 1:1 and Gen 1:2

We see the 'Created (bara) for heavens and earth but then there's this on the third day:

And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.​

Here we have a bringing forth, not a creation. That to me says the seed were already in the ground from a previous creation.

Then we see on the 5th day

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. ​

Now we have the waters bringing forth, just as the earth brought forth.

Day 6

24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. ​

Again another earth bringing forth.

So we have

Day 3 - the earth brings forth the flora - the Hebrew is 'dasha' meaning to sprout
Day 5 - the waters bring forth the sea creatures - the Hebrew is Sharats - to teem or swarm
Day 6 - the Earth brings forth the fauna - the Hebrew is 'yatsa' meaning to go or 'come out'

Thoughts?

 

[daq]

I'm still trying to take all that in @daq , do you think this has to do with the two 'versions' (Gen 1 &2)? or something else?

'So that the face of nature was formed a second time.'

I'm thinking it might refer to what I've said in some places that there was something else happening between Gen 1:1 and Gen 1:2

We see the 'Created (bara) for heavens and earth but then there's this on the third day:

And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.​

Here we have a bringing forth, not a creation. That to me says the seed were already in the ground from a previous creation.

Then we see on the 5th day

20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. ​

Now we have the waters bringing forth, just as the earth brought forth.

Day 6

24 And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. ​

Again another earth bringing forth.

So we have

Day 3 - the earth brings forth the flora - the Hebrew is 'dasha' meaning to sprout
Day 5 - the waters bring forth the sea creatures - the Hebrew is Sharats - to teem or swarm
Day 6 - the Earth brings forth the fauna - the Hebrew is 'yatsa' meaning to go or 'come out'

Thoughts?

If you follow the flow of the simple logic, line upon line, in the following, you will hopefully see where I am coming from and why I say that Genesis 1 is a spiritual creation which concerns the new Adam, and his "world", and is not about the natural creation.

Genesis 2:7 KJV
7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Genesis 1:26-28 KJV
26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
27 So God created man in his own image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Psalms 8:4-8 KJV
4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?
5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: [Gen 1:26-28]
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, and whatsoever passeth through the paths of the seas. [Gen 1:26-28]

The above passage, Psalm 8:4-8, clearly speaks of the Son of man, (ben Adam), and yet clearly associates him with Genesis 1:26-28, (Psalm 8:6-8). The epistle to the Hebrews then quotes from the Psalm and expounds this to be the same Son of man from the Gospel accounts, the Meshiah.

Hebrews 2:6-9 ASV
6 But one hath somewhere testified, saying, What is man, that thou art mindful of him? Or the son of man, that thou visitest him? [Psa 8:4]
7 Thou madest him a little lower than the angels; Thou crownedst him with glory and honor, [Psa 8:5] And didst set him over the works of thy hands: [Psa 8:6]
8 Thou didst put all things in subjection under his feet. [Psa 8:6] For in that he subjected all things unto him, he left nothing that is not subject to him. But now we see not yet all things subjected to him.
9 But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man.

Paul likewise refers back to both Genesis 1:26-28 and Psalm 8 in his midrash in the following passage.

1 Corinthians 15:22-28 ASV
22 For as in Adam all die, so also in Christ shall all be made alive.
23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming.
24 Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power.
25 For he must reign, till he hath put all his enemies under his feet. [Gen 1:26-28]
26 The last enemy that shall be abolished is death.
27 For, He put all things in subjection under his feet. [Gen 1:26-28, Psa 8:6] But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him. [Gen 1:26-28]
28 And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.

Then Paul continues in the same passage and expounds the creation order of the two Adams, but unfortunately most either do not see this or do not wish to believe it when they are shown, (because it is logos and logic, and thus it can be written off as simply my own private interpretation of the passage).

1 Corinthians 15:35-47 ASV
35 But some one will say, How are the dead raised? and with what manner of body do they come?
36 Thou foolish one, that which thou thyself sowest is not quickened except it die:
37 and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind;
38 but God giveth it a body even as it pleased him, and to each seed a body of its own.
39 All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes.
40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory.
42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
43 it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power:
44 it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.
45 So also it is written, The first man Adam became a living soul. [Gen 2:7] The last Adam became a life-giving spirit.
46 Howbeit that is not first which is spiritual, [Gen 1:26-28] but that which is natural; [Gen 2:7] then that which is spiritual. [Gen 1:26-28]

If there is a natural body, there is also a spiritual body, and the first man is earthy, soil-like, and formed of dust from the adamah in Gen 2:7, and became a living soul: that one is the natural man of the second creation account which is therefore the natural creation, (of which not much is said for obvious reasons). The second man is from the heavens, and is spiritual, and was recreated in the image and likeness of Elohim in Gen 1:26-28, wherein the Father put all things in subjection under his feet. Howbeit that is not first which is spiritual, Gen 1:26-28, but that which is natural, Gen 2:7, then that which is spiritual Gen 1:26-28. The first four quotes above lock this understanding into place, (Gen 2:7, Gen 1:26-28, Psa 8:4-8, Heb 2:6-9), even without what Paul says about it in his midrash: but his teaching is based on the same TNK passages and likely more.

 

[daq]

And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.​

Now, after what has been said in my previous post, take a look at this:

ויאמר אלהים תדשא הארץ דשא עשב מזריע זרע עץ פרי עשה פרי למינו אשר זרעו־בו על־הארץ ויהי־כן׃

Breshiyt-Genesis 1:11
[11] And Elohim says, The eretz shall bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the eretz: and so it is.

Is this reading, which is almost entirely without punctuation, a real possibility in the original text? Yes, it is, I read it for exactly what is written therein. And all I did in the next verse was take a single waw and use it for punctuation. I'll put the waw in bold red so that you may see which waw, (the earliest form of the Ashuri text from the time of Ezra was not separated and the waw doubled as a word separator).

ותוצא הארץ דשא עשב מזריע זרע למינהו ועץ עשה־פרי אשר זרעו־בו למינהו וירא אלהים כי־טוב׃

Breshiyt-Genesis 1:12
[12] And the eretz brings forth a tender herb yielding seed unto its kind: a tree producing fruit whose seed is in itself unto its kind, and Elohim looks thereon for good:

Okay great, someone might say to me, but where did you get this from? and what gives you the authority to change it so that it reads this way?

And my answer would be this:

Matthew 13:31-32 KJV
31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.

And skipping a single verse we then read:

Matthew 13:34-35 KJV
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.

So the mustard seed sprouts up as a herb but becomes a tree.
This is the bitter herb of faith in the new creation Adam.

Breshiyt-Genesis 1:11-12
[11] And Elohim says, The eretz shall bring forth a tender herb yielding seed of a fruitful tree producing fruit unto its kind whose seed is in itself upon the eretz: and so it is.
[12] And the eretz brings forth a tender herb yielding seed unto its kind: a tree producing fruit whose seed is in itself unto its kind, and Elohim looks thereon for good:

And it is good.

 

[Lulav]

If you follow the flow of the simple logic, line upon line, in the following, you will hopefully see where I am coming from and why I say that Genesis 1 is a spiritual creation which concerns the new Adam, and his "world", and is not about the natural creation.

I have read somewhere that the Rabbis' though that Adam was first created a spiritual being, clothed in light. When he sinned that light went away and he found himself 'naked' thus revealing his sin. The LORD then made coverings for him, not with animal skins as some presume, but with human flesh.

Is that where you are heading with this?

 

[daq]

I have read somewhere that the Rabbis' though that Adam was first created a spiritual being, clothed in light. When he sinned that light went away and he found himself 'naked' thus revealing his sin. The LORD then made coverings for him, not with animal skins as some presume, but with human flesh.

Is that where you are heading with this?

There is also a teaching that when the serpent was cursed it shed its skin for the first time, and that Adam and his wife were then clothed with the snake skin, (just to get that out of the way also), and I am not heading there, and neither am I heading where you ask.

The first man is the natural, fleshly, physical man formed in Genesis 2:7.
The second man is from the heavens, Genesis 1:26-28.

I do not see the two accounts as being in a linear chronological order.

 

[Lulav]

I do not see the two accounts as being in a linear chronological order.

OK, so that takes John 1:1-3 in a whole different meaning.
The second man is from the heavens, Genesis 1:26-28.
Do you think that he was referring to that?

 

[Lulav]

There is also a teaching that when the serpent was cursed it shed its skin for the first time, and that Adam and his wife were then clothed with the snake skin, (just to get that out of the way also), and I am not heading there, and neither am I heading where you ask.

So are we then talking about the Spiritual Adam and the Physical Adam?

 

[daq]

OK, so that takes John 1:1-3 in a whole different meaning.
The second man is from the heavens, Genesis 1:26-28.
Do you think that he was referring to that?

Yes, in a way, but Yom is Light, (Gen 1:5), and the Light in John 1:1-9 is the true Light which enlightens every man coming into the world. That is the Logos, the one and only one-of-a-kind Son who is ever in the bosom of the Father, (John 1:18). The Light was not created but rather commanded or bid to shine forth out of darkness, (2 Cor. 4:6, Gen 1:5). The Father has never been without His Logos. The first man transgresses and dies, in darkness, but he is recreated in the Yom-Light-Truth, in Yom haShishi.

The Father has declared the end from the beginning. What has been shall be: we are born into this world in flesh and blood and skin, then we grow up, and as we do we eventually willfully sin and die somewhere along the way. If and when we are ever truly born from above, it is then that we are clothed with light: so it is essentially the opposite of what you asked about in your previous post.

So are we then talking about the Spiritual Adam and the Physical Adam?

Yes, but first comes the physical, (Gen 2:7), then the spiritual, (Gen 1:26-28). However the new creation is preeminent, and therefore comes first in the narrative, declaring the end from the beginning.

 

[Lulav]

Yes, in a way, but Yom is Light, (Gen 1:5), and the Light in John 1:1-9 is the true Light which enlightens every man coming into the world. That is the Logos, the one and only one-of-a-kind Son who is ever in the bosom of the Father, (John 1:18).

Ok, Day is Light, could that be why Yeshua is called the day star?

The Light was not created but rather commanded or bid to shine forth out of darkness, ( Gen 1:5).

I understand the true Hebrew is not 'let there be light' but instead 'BE LIGHT'. I learned that from a former member here who was an Israeli Messianic Jew.

The Father has never been without His Logos.

Yes, made emphatic by ' I and the Father are one'

The first man transgresses and dies, in darkness,

On what 'day' was this? The third day? So he wasn't thrown out of the garden, he just died?

but he is recreated in the Yom-Light-Truth, in Yom haShishi.

But if he was recreated, then why still the sin and the curses? I'm confused

The Father has declared the end from the beginning. What has been shall be: we are born into this world in flesh and blood and skin, then we grow up, and as we do we eventually willfully sin and die somewhere along the way.

King David said he was born in sin, many believe this too. But we are born in flesh and if born again we still remain in flesh unless you mean when we get out 'new bodies'.

If this is so then when Yeshua dies and resurrects, then why is his body still the same and not a body of light?

If and when we are ever truly born from above, it is then that we are clothed with light: so it is essentially the opposite of what you asked about in your previous post.

Are you referring to this?

the Rabbis' though that Adam was first created a spiritual being, clothed in light. When he sinned that light went away and he found himself 'naked' thus revealing his sin. The LORD then made coverings for him, not with animal skins as some presume, but with human flesh.​

Yes, but first comes the physical, (Gen 2:7), then the spiritual, (Gen 1:26-28). However the new creation is preeminent, and therefore comes first in the narrative, declaring the end from the beginning.

So the 'End' would be the 'new heaven and new earth'? So that is what we are reading in Gen 1?

 

[daq]

Ok, Day is Light, could that be why Yeshua is called the day star?

I think many, after thinking about it, might come to that conclusion, seeing how it is a small step from day star to the sun possibly being used metaphorically. The sun is after all the star which lights the days of the natural creation. I am not so sure that is what day star means.

I understand the true Hebrew is not 'let there be light' but instead 'BE LIGHT'. I learned that from a former member here who was an Israeli Messianic Jew.

I would agree because of the way it is worded in what immediately follows, that is, exactly the same as the statement. And Elohim said, "YHYOWR, and YHYOWR". If you say the first phrase is "Let there be light", how do you read the second form when it is identical? It seems that technically it should be something more like, "(THERE SHALL) BE LIGHT, AND (THERE) IS LIGHT", or for a more correct word order in English, "THERE SHALL BE LIGHT, AND LIGHT IS". I know even that doesn't sound quite right but you obviously already got that point by what you said here. Another thing is that without niqqud and word separation, (as I just wrote it in English transliteration above herein), one could possibly read the separation as between YH and YOWR. What is YOWR? One of the spellings for a river, and I do not mean the river of Egypt: it also used in other places. Could this imply a river of light? The rainbow is like a river of light with seven colors, (you do not need rain to have a rainbow: all you need is a water source cascading over a waterfall and the mist can create a rainbow in the sunlight, see Gen 2:6). Just something to keep in mind because it hints at the seven stars in the right hand side of the scroll of the Word.

On what 'day' was this? The third day? So he wasn't thrown out of the garden, he just died?

Yes, I believe in the third day, and he was thrown out of the garden. However spiritual death is what I mean because physical death only came after 930 years of life.

But if he was recreated, then why still the sin and the curses? I'm confused

Not everyone became a new creation at the same time: each in his or her own appointed times, the times appointed of the Father. We are reading something like a proto-Gospel in Genesis 1.

King David said he was born in sin, many believe this too. But we are born in flesh and if born again we still remain in flesh unless you mean when we get out 'new bodies'.

As Paul says, if there is a natural body, there is a spiritual, and elsewhere he admonishes the reader to sow toward the Spirit, (Gal 6:7-8), and I think that means to sow toward the spiritual body in terms of reward in the end.

If this is so then when Yeshua dies and resurrects, then why is his body still the same and not a body of light?

How do you know that for sure? I am not so sure we are not reading some visions and-or dreams in some of those accounts. We are not always told when something might be a dream or a vision.

Are you referring to this?

the Rabbis' though that Adam was first created a spiritual being, clothed in light. When he sinned that light went away and he found himself 'naked' thus revealing his sin. The LORD then made coverings for him, not with animal skins as some presume, but with human flesh.​

Yes, and what I meant was that the human flesh or skin came first because the first man is the natural man. The second man from the heavens is the one clothed with light.

Concerning the coats of skins which were made for the man and his wife, it's the same word for the coat of many parts which Yakob makes for Yoseph, a kthoneth, (Gen 37:3). This is a covering of multiple parts: hint, hint, the Torah scroll is made up of skins of many parts all sewn together as one, and it is also an atonement, but the atonement is within the Word of Elohim therein.

So the 'End' would be the 'new heaven and new earth'? So that is what we are reading in Gen 1?

I suspect that when you realize, (once Elohim divides the light from the darkness), that there is no mention of night between any of the creation days of Gen 1 through the Shabbat in the next chapter, you are probably not far from Rev 22:5, and the renewal of the covenant is coming into view.

 

[Paul4JC]

I have read somewhere that the Rabbis' though that Adam was first created a spiritual being, clothed in light. When he sinned that light went away and he found himself 'naked' thus revealing his sin. The LORD then made coverings for him, not with animal skins as some presume, but with human flesh.

Is that where you are heading with this?

It's in the first book of Adam and Eve, though the flesh body comes first to replace the light, and the sheep skin covering comes later. Fascinating two books.

"It is simply a version, unexcelled perhaps, but a version of a myth or belief or account handed down by word of mouth from generation to generation of mankind-through the incoherent, unrecorded ages of man it came--like an inextinguishable ray of light that ties the time when human life began, with the time when the human mind could express itself and the human hand could write."

Platt Jr, Rutherford H.. The Forgotten Books of Eden

XIII 7 "But when I heard of thy transgression, I deprived thee of that bright light. Yet, of My mercy, I did not turn thee into darkness, but I made thee thy body of flesh, over which I spread this skin, in order that it may bear cold and heat.

L 7 Then came the Word of God and said unto him, "O Adam, take Eve and come to the seashore, where ye fasted before. There ye shall find skins of sheep, whose flesh was devoured by lions, and whose skins were left. Take them and make raiment for yourselves, and clothe yourselves withal."

Anyway I'll post it here the opening chapter of the Book of Jasher
Chapter1:1

1. Whilst it was the beginning, darkness overspread the face of nature.
2 And the ether moved upon the surface of the chaos.
3. And it came to pass, that a great light shone forth from the firmament, and enlightened the abyss.
4. And the abyss fled before the face of the light, and divided between the light and darkness.
5. So that the face of nature was formed a second time.
6. And behold there appeared in the firmament two Great lights:
the one to rule the light, and the other to rule the darkness.

Another interesting read.

 

[Lulav]

I would agree because of the way it is worded in what immediately follows, that is, exactly the same as the statement. And Elohim said, "YHYOWR, and YHYOWR". If you say the first phrase is "Let there be light", how do you read the second form when it is identical? It seems that technically it should be something more like, "(THERE SHALL) BE LIGHT, AND (THERE) IS LIGHT", or for a more correct word order in English, "THERE SHALL BE LIGHT, AND LIGHT IS". I know even that doesn't sound quite right but you obviously already got that point by what you said here. Another thing is that without niqqud and word separation, (as I just wrote it in English transliteration above herein), one could possibly read the separation as between YH and YOWR. What is YOWR? One of the spellings for a river, and I do not mean the river of Egypt: it also used in other places. Could this imply a river of light? The rainbow is like a river of light with seven colors, (you do not need rain to have a rainbow: all you need is a water source cascading over a waterfall and the mist can create a rainbow in the sunlight, see Gen 2:6). Just something to keep in mind because it hints at the seven stars in the right hand side of the scroll of the Word.

Could that have some connection to what Yeshua said here?

"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."

Water or light?

 

[daq]

Could that have some connection to what Yeshua said here?

"He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water."

Water or light?

Yes, for the Testimony of the Truth is both Living Water and the Light of the Truth. In Daniel 12 there are two holy ones on either bank of the river, (Yor), while the certain one clothed in pure white linen is himself upon the waters of the river. When you speak the Testimony of the Meshiah, (and do not add to it or subtract from it), Living Water is flowing from your cavity, (not belly, κοιλια, (koilia), the chest cavity, the chamber of your heart).

Jeremiah 2:12-13 KJV
12 Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.
13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

The above text can actually be read with a very subtle difference, "and have hewn of themselves cisterns, broken cisterns that can hold no water", meaning that the chest cavity is likened to a cistern! (for holding the Living Waters of the Father: and of course the Living Waters are His Word).

 

[Diamond7]

WHAT SEASON DOES THE YEAR BEGIN?

Passover does not line up with spring because the Jewish calendar, which is used to determine the dates of Jewish holidays, is a lunar-based calendar, not a solar-based calendar like the Gregorian calendar that is used in much of the world.