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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, 1st 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.1 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 וחׁשך 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.2 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)3 became openly sympathetic to pagan ways and customs.

Onias 3 was an Essene-sympathizer,4 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

2 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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future Jewish sect that held to a solar calendar. If as suggested by others that the

Essenes did not hold to a solar calendar and were entirely separate from those at

Qumran, Onias 3 would continue to show a spirit of peace between those who in the

future would present tendencies of sectarianism, differentiating themselves from the

pagan influenced temple cult; both of the above examples are an indication that the

temple did itself at a time accept the legitimacy of a solar calendar, whether or not it

was held as superior to all other additional models.

Heger, Eshel and other scholars from their readings of the MMT conclude that the

Hasmonean high priest Jonathan was the person responsible for formally solidifying

dependence upon a sole lunar calendar within the temple cult, and after his

authoritative legitimizing of this particular calendar (it differing from what appears to

be already established), true sectarianism begins.5 6 Yet this view isn’t universally

held, S. Stern in his book Calendar and Community… as well as a selection of his

other similar works presents a contrary view, yet one that seems to fail legitimizing

the historical force behind Greek political persuasion during this crucible period.7

The takeover of the high priesthood by secularized men be they of the traditionally

held high priest’s lineage or not, echoes the non Davidic ruler ship of the kings in

Southern Israel post Solomon, or the unrelated but similar purchasing of the Roman

papacy by the Medici during the renaissance. After the Jerusalem temple’s defilement

by Antiochus Epiphanies and the forced dejudaization of the nation as described in the

Maccabean accounts, this coupled with the tumult and wars erected by the

5 Heger, P. Cult as the Catalyst for Division: Cult Disputes as the Motive for Schism in the Pre-70 Pluralistic Environment. Brill, 2007. Print. 331. 6 Boccaccini, G. Enoch and Qumran Origins: New Light on a Forgotten Connection. Alban Books Limited, 2005. Print. 109-110. 7

S. Stern argues that the 364 day solar calendar of S. Talmon’s Qumran findings do not specify a specific

differentiation causal of sectarianism against the normative Jerusalem temple cult, but may exist as an

idiosyncratic feature particular to the Qumran "sect". He argues that differences in calendar observance were never

cause for great discord in ancient Jewish religious practice. Using his own articles as supports he suggests that

Seleucid Israel kept to a Babylonian lunar calendar even during the extreme forces of Hellenization, and that this

calendar, despite future conflicts with regards to a lunar-solar, over solar ephemeris, was widely accepted by all

factions of Judaism, as though such a practice was an indistinguishable feature or normative practice for all. Yet at

the same time he by his own admission presents data that contradicts his assertions about a heterogeneous calendar.

Further, even if the solar calendar of the Qumran sect was not widely accepted, their exists contrary historical

evidence that the Hellenized priests pre and post Hazmonean dynasty were heavily influenced by the character of

Hellenism to the point where their adherence to a Greek calendar possibly beside the “Jewish” would provide

ample place for a new reckoning of days to supersede the old. This would also explain why the Qumran sect seems

to adhere to a solar calendar in rebellion against what they determine to be Hellenization’s negative influences.

When two successive high priests exist as puppets for the Seleucid kingdom, and with the future Hazmoneans

accepting the garb of Grecian priests while being high priests of Israel, this coupled with a state of Israel that is

entirely changed from the effects of Hellenization, it is very easy to presume that the influences of a lunar

ephemeris would have taken strong hold. And since evidence exists suggesting a solar reckoning of days before

and after the time of Nehemiah, it would be in perfect agreement that the loss of this original solar reckoning

would have taken place in a time of spiritual reinterpretation and cultural deluge.

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Hasmoneans, and the many years of change and adaptation following multiple

changes in questionable leadership, it becomes extremely likely that any tendency

towards a calendar in misalignment with the Greek’s who were in control over the

temple explicitly or through affect would have lost its footing, being superseded by a

new lunar type,8 at least within the circles of those in power – as seems to be the

case.

It wouldn’t be unusual for Israel to adopt additions to their calendar, for this

behavior has been displayed historically as is prominently seen in the renaming of

months after Babylonian titles, so a shift from a solar reckoning to a lunar would have

much less religious significance as some now argue, especially given the lack of

biblical specifics on reckoning non high holy days.9 The Hasmoneans were at first in

a large way anti-Hellenistic, but this family having been brought up in an Hellenized

Israel would have been by environment already influenced by its pervasive powers,

this making it impossible to know wither Matthias and his sons held to a solar or lunar

calendar type before the creation of their wars – ambiguity is purposeful here. So, if it

is true that the first Maccabees were staunchly Orthodox, the negative effects of pagan

culture could have been naturally alluded to as correct, if they were brought up with

Hellenistic beliefs, which evidence suggests mostly all were.

With the Maccaabees succeeding climb to power, they being placed as high

priests though not of Zadokite origins, like all political endeavors their focus became

less on fighting for the integrity of religious dogma but peace and success under the

power of foreign rulers. As shown in 1 Maccabees 2:18 “friend’s of the king” were

those Israelites who shamelessly adapted to the Hellenistic world, becoming in a way

Jewish Greeks, this title of “friend” was said by Matthias to be a proclamation of

disdain, while four generations later the Hasmonean High priest now donning a Greek

name and accepting pagan garb proudly accepts the title friend of the king and with

great pride.10

If such evidence fails to display how the once zealous Hasmoneans who

were supported by the proto Pharisee movement (which they would in the future

separate from) became as influenced by Hellenism’s persuasive powers (as their first

enemies were), than there exists no example at all.

Furthermore, the influences of Hellenism didn’t wane with time but were

compacted and exemplified in the future under the Herod kings, which only further

demonstrates the powers imposed upon the Jews which certainly (if using the book of

Jubilees and texts speaking about the perversions of a lunar calendar) shows that the

influence of Greek supremacy and its ways were the chief cause of changing temple

observance from a solar to lunar system, and not biblical injunctions at all: such

injunctions remaining to this day ambivalent by most scholars. For the Jews as a

nation to almost forget their God is not uncommon and is confirmed in the book of

Judges. In times of poor leadership the nation has portrayed a revolving tendency to

8 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). 17. 9 note Bartlett 2003: 20. "no evidence is given for any opposition to Jason's reforms from the Jewish people. The more conservative people of the countryside may have grumbled in their beards about the 'new-fangled' goings on in Jerusalem, but no overt opposition is mentioned." 10 Bartlett, J.R. Jews in the Hellenistic and Roman Cities. Taylor & Francis, 2002. Print. 125.

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follow the indiscretions of their wayward ruler’s opposed to the strictness’s of sacred

law, this providing much room for the application of pagan ideas and customs,

specifically in regards to the aforementioned “unspecific” nature of the biblical

decrees.

Regarding the 1st century views on this issue, there exists New Testament

evidence that shows the sect of Judaism lead by Yahshua of Galilee, this including

Yahshua Himself held to a solar reckoning for the beginning and ending of the weekly

Sabbath.11

There is also evidence from the epistle of Matthew that the Messiah’s

followers waited until sunrise to visit His tomb when they could have done so after

sundown Saturday.12

There is evidence that those less effected by the pagan ways of

popular Hellenism held true to the solar reckoning while in less cosmopolitan cities of

Israel,13

as with the Qumran sect and others as explained via their writings. Their

exists extra biblical evidence that seems to suggest a sunrise start to Sabbath

observance by Christians in the early second century,14

and all such evidences point

to Yahshua Jesus as re-enforcing a sunrise to sunrise reckoning in accordance to the

beginning of the weekly Sabbath.

With Talmon and Green’s in-depth work on this subject, as with the historical

proofs on the high probability of Hellenistic influence and governmental pressures as

being chief causes of calendar changes in Israel, as with the lack of firm rebuttal from

scholarly opposition apart from conjecture or interpretive explanations, it seems clear

that the sunrise to sunrise reckoning was the first method of observing days according

to the Hebrew scriptures, this being based on Genesis 1 as a primordial calendar type.

The results of these finding mean that since before the destruction of Jerusalem in 70

AD, many adherents to Judaism and then eventually Sabbatarian Christianity have

been lacking in their observance of the Sabbath day (in a complete sense). The results

of this error being a loss in sanctification and blessing as according to the promise of

Isaiah 58:13, this with a concomitant effect of punishment/lack of knowledge for

Sabbath defilement. Jesus as the promised Messiah was foretold to establish the law

according to His Fathers commandment,15

and since evidence shows that He and His

disciples kept the Sabbath from sunrise to sunrise (as would be expected if such a

form where the original), than this means that all modern adherents to the Christian

and Jewish faiths need to return and practice the same.

11 Saulnier 2012:13 12 Clark, G.W. Notes on the Gospel of Matthew; Explanatory and Practical. Sheldon, 1870. Print. 400-401. 13 Morgenstern, Julian. "The Calendar of the Book of Jubilees, Its Origin and Its Character." Vetus Testamentum 5. 1955. Print. 63-64 14 Pliny, Letters 10.96-97 15 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18:18-19). "And I

will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them." (Isaiah 42:16) "Who is blind, but my servant? ... who is blind as he that is perfect, and blind as the LORD's servant?" (42:19) "The LORD is well pleased for his righteousness' sake; he will magnify the law, and make it

honourable." (42:21) "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7:21) "For I do not speak of myself, but from the Father who sent me and commanded me what I should say and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." (John

12:49-50) Said scriptures show according to a Christian interpretation that Christ’s example is that of The Fathers.