The Genesis Revelation Connection: The Scroll - Softcover

Lyle, Anthony

Softcover

ISBN 10: 1546258671 ISBN 13: 9781546258674

Publisher: AuthorHouse, 2018

Synopsis

This is a combination of commentary on Genesis and Revelation and how they are tied together by the Jubilee Year in the Bible and by the deed to the earth/scroll in Revelations. This book will explain how the plan of God was to free us from the enslavement of Satan through history and how God has always been forthright in revealing his plans for mankind as opposed to a common belief that God has shrouded the history in mysteries. It includes many world history events that are not included in the Bible to pull together a full understanding of the history of mankind from the perspective of God. Included are items from archaeology that verify and validate the Bible as a history. It gives a brief interpretation of the coming years of Revelation from a world perspective. Included are viewpoints from other researchers as well, such as Velikovsky, David Rohl, and George Roux. The intent is to give a variety of sources so that the reader can come to their own conclusions.

About this title

About the Author

Anthony Lyle is a father, a grandfather, and a great grandfather. A truck driver, a programmer, and a brief stint in the Air Force during Vietnam. His wife passed away some years ago from cancer and has since remained a widower. He cares a great deal about his step-daughters and family. He has no main ties to any particular Christian denomination, but is a devout believer in Jesus Christ and God. He has spent some 30 years researching and studying the Bible, archaeology, world history, and some of the sciences such as Physics, Chemistry, Geology, and Biology to get a full round picture of the world. His objective is to help others understand their place in the Plan of God.

Excerpt. © Reprinted by permission. All rights reserved.

The Genesis Revelation Connection: The Scroll

By Anthony Lyle

AuthorHouse

Copyright © 2018 Anthony Lyle
All rights reserved.

ISBN: 978-1-5462-5867-4

Contents

Introduction, vii, 
Chapter 1 Time, 1, 
Chapter 2 Age of Creation, 14, 
Chapter 3 Age of Adam (Beginning of Written History), 36, 
Chapter 4 Age of Cain, 39, 
Chapter 5 Age of Noah, 49, 
Chapter 6 Age of Nations, 70, 
Chapter 7 Age of Promise, 101, 
Chapter 8 Summary of Genesis, 134, 
Chapter 9 Yovel through the Bible, 136, 
Chapter 10 Genesis Revelation Connection, 139, 
Chapter 11 Plan of HaShem, 158, 

CHAPTER 1

Time

1. Dating Historical Events: Without calendars and relative dating methods, historical events have no relative connections and no relevance. A business appointment between two or more people only has culpability if all parties have a reliable and similar basis of time allowing them to all appear at the same place at the same time.

Ancient historical events have the same need of a reliable dating method, i.e. calendars. As important as calendars are to history books, it is amazing that more historians don't spend more time in discussing the many varieties of calendars throughout history. In our western history books, it is assumed the Julian/Gregorian calendar is the basis for dating historical events. Events that are dated before 44 B.C. are based on the proleptic Julian calendar or the "pretend" calendar, since the calendar didn't exist at the time of the event.

2. Measurement of Time: The standard physical aspects of time (day, year, or season) have been known to every society. Each society has measured these aspects and divided them or grouped them by different methods. The Western Calendar (Julian or Gregorian) is not the same calendar as the Hebrew or the Islamic Calendar. Some calendars are lunar based, some solar based, some empirical (static without regard to the motions of the earth), and or a combination of the three. The ancient Aztecs even had a Venus based calendar.

Matching the different calendars to achieve accurate historical dates based on the different calendars can be tricky. One of the best ways to do this is to count days, but even this allows some degree of error in matching a date from an ancient Babylonian Calendar to a modern Gregorian calendar date. There are mainly 3 known systems for counting days, and all three are very similar, usually with different "Epochs" or starting dates.

2a. Julian Day Count: This system is not named after the calendar system of the same name but was devised by Joseph Scaliger who named the system after his father, Julian Scaliger. By calculating known cycles of time back to a beginning point where they all converged, he decided that the starting point for counting days should be Jan 1, 4713 B.C. (This matches to Nov 24, 2712 B.C. in the Gregorian calendar). This becomes his Epoch. The Epochs for most calendars are given in Julian/Gregorian dates for Western statistics. Jan 1, 4713 B.C. became Day 1.

2b. Lillian Day Count: Pope Gregory decreed that the Julian Calendar should be corrected as astronomers of his time declared that the calendar was 11 days off from the astronomical placement of earth. The official change took place on Oct 4, 1582 A.D. The next day after the 4th was declared to be the 11th, so there was no 5th through 10th of October in this year. Since the Julian Day count proved to be successful for many reasons, it was thought that a similar system should be declared, called the Lilian Day Count. Day 1 of the Lillian Day Count is equivalent to day 2299160 J.D. This removes errors that can take place over long periods of times in many algorithms by bringing the time down more measurable lengths.

2c. Rata Dies Count: A more modern approach, created by Edward M. Reingold and Nachum Dershowitz came about because of the inaccuracy of the algorithms over long periods of times. In their system, the time periods are divided in half to decrease the algorithmic errors. They assigned Jan 1, 1 A.D. as their Day 1 (equivalent to J.D. 1721425.5). The reason for the .5 is that they decided that midnight would be a better time to start their count. The Julian Day count changes at noon each day.

2d. Dies Torah Count: This system is derived from the Biblical Epoch of Creation Day being day 1, which is estimated to be Mar 22, 3963 B.C. or 273685 J.D. or -1,447,340.5 R.D. This is the main method of counting days used in this work. It must be noted that due to the shift in the earth's motion around 715 B.C., counting days accurately after this point has many pitfalls and can't be used to accurately count the days to the end of the 7000 years of history predicted by the Bible. The Hebrew orthodox does not believe that counting days is legal and thus they refrain from doing so.

2e. Start of Day for different cultures: Our western day has traditionally started at Midnight, but that is not true with all cultures. In Israel, the start of the day is the time around 6 P.M. or the beginning of the night time, dusk. In ancient Egypt, the start of the day was around 6 A.M. or the beginning of the light of day, dawn.

The Julian Day Count system created by Scaliger, he assigned to start at Noon, which is why the J.D. counts usually include a .5 in the count (half a day). The Rata Dies count uses Midnight to match that of the western culture, as does the Lilian Day Count. The Dies Torah count uses the traditional Biblical definition of the day where the night starts each day (6 P.M.), (dusk as in the Hebrew culture).

Time of Start of each Day by a few calendars and systems: This makes a huge difference when trying to match days from one calendar to the other.

2f. Start of the Year for different cultures: Archaeological finds that define ancient calendars (i.e. Egypt, Israel, Babylon, India, and even Greece) show that all cultures around the globe started their year on the Spring Equinox. All the calendars had their day 1 on the Gregorian Date of March 21. It must be added here that ALL cultures of that time used a calendar of 360 days. Historians have declared that the ancients used a calendar in error of the cosmological system that we now know as they believe the solar system has remained unchanged for millions of years. There is a considerable amount of proof to show that our modern historians and scientists are in error, as will be shown.

The Hebrews, when they began to compile a more modern version of their history around 200 A.D. moved the beginning of the year to Tishrei 1 or around the Autumnal Equinox. Even after the cultures of the world modified their calendars to add 5 days to the year, (between 700 B.C. and 600 B.C.) they continued to use the Spring Equinox as the start of the year.

The first Julian calendar (separate from the Julian Day count) adopted by Augustus Cesar and made official in 8 A.D. originally started in March as well, with March being the 1st month. January and February months added at the last were numbered 11 and 12. Early in the history of the Roman year (Julian calendar) they moved the start of the calendar to January 1st.

The idea that the original calendar makers were in error is in itself error prone as these same ancient astronomers were able to calculate pi to 10 decimal places without a computer and it would have been impossible for them to miss the fact that their calendar was moving by 5 days each year. No adjustments of ancient calendars were ever recorded. The only changes known throughout the ancient world took place after 715 B.C. when every culture scrambled to make the changes to their calendars. Why did it take 2000 years to realize that there were 365 days per year? The ancients recorded that they had measure the revolution of the earth to an accurate 360 days per year. It was not an error. Around 715 B.C. the earth was influenced by cosmological forces to move slower around the sun by 5 days. (Note: Immanuel Velikovsky reports that the change of the earth's revolution took place in 689 B.C.).

2g. Yovel: The yovel or jubilee is a Biblically defined time reference and is super important when considering the plan of HaShem. It either refers to a 49 year period or a 50 year period, depending on the historian. For this revised reference, it is believed to be a 50 year reference of time.

Leviticus 25: 8-22 is quoted as follows: "Count off seven Sabbaths of years–seven times seven years–so that the seven Sabbaths of years amount to a period of forty-nine years. Then have the trumpet sounded everywhere on the tenth day of the seventh month; on the Day of Atonement sound the trumpet throughout your land. Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each one of you is to return to his family property and each to his own clan. The fiftieth year shall be a jubilee for you; do not sow and do not reap what grows of itself or harvest the untended vines. For it is a jubilee and is to be holy for you; eat only what is taken directly from the fields. In this Year of Jubilee everyone is to return to his own property. If you sell land to one of your countrymen or buy any from him, do not take advantage of each other. You are to buy from your countryman on the basis of the number of years since the Jubilee. And he is to sell to you on the basis of the number of years left for harvesting crops. When the years are many, you are to increase the price, and when the years are few, you are to decrease the price, because what he is really selling you is the number of crops. Do not take advantage of each other, but fear your God. I am HaShem your God. Follow my decrees and be careful to obey my laws, and you will live safely in the land. Then the land will yield its fruit, and you will eat your fill and live there in safety. You may ask, 'What will we eat in the seventh year if we do not plant or harvest our crops?' I will send you such a blessing in the sixth year that the land will yield enough for three years. While you plant during the eighth year, you will eat from the old crop and will continue to eat from it until the harvest of the ninth year comes in." (Italics mine)

The Talmud has this to say about the Yovel: "Therefore it says, it is a Jubilee to you, the fiftieth year, [to show that] you are to sanctify the fiftieth year, but not the fifty-first year." The Hizkuni believes that Sefira and Shavuot are somehow reminders for the really important mitzvoth: Shemita and Yovel. Every seventh year is considered a Shemita year, meaning that land in Eretz Ysrael may not be worked and that all debts owed by Jews to other Jews are canceled. Every fiftieth year is considered Yovel ("Jubilee"), meaning that all Jewish slaves are freed and that all land which has changed hands in the years since the last Yovel now returns to the hands of its original owner. What clues the Hizkuni in to the connection between Sefira/Shavuot and Shemita/Yovel? There are several likely possibilities

The Midrash also reports on the Yovel: "... count forty-nine days, and sanctify the fiftieth, just like Yovel (Sifra 167:8)." The Ramban emphasizes it further: "the number of days from the day of waving (the Omer offering) until Yom Tov (Shavuot) is as the number of years of the Shemita until the Yovel; the reasoning for both is identical." Thus, it behooves us to clarify this connection, and then to try to assimilate this understanding into our observance of the mitzvah of Sefiras HaOmer and preparation for Shavuot

The Talmud: Rosh Hashanah 9a And the Rabbis [— what do they make of these words]? — [They say]: You are to count the fiftieth year, but you are not to count the fifty-first, to exclude the view of R. Judah, who said that the fiftieth year is reckoned both ways. We are here told that this is not so. Rashi indicates that we count seven Shemita years and then we consecrate the fiftieth year. This fiftieth year is not the first year of the next cycle. Tosafot says: 'you are to count the fiftieth year (as fiftieth to the Jubilee), but you are not to count the fiftieth year as one (to the following septennate)'

Yechezkel (Ezekiel) 40:1: In the fifth year of our exile, at the beginning of the year, on the tenth of the month, in the fourteenth year after the fall of the city–on that very day the hand of HaShem was upon me and he took me there.

According to the Talmud, this was a jubilee year, while the Release years (Shemita) and Jubilee years did not commence until the land had been divided. The calculation is then as follows: The Temple was built four hundred and eighty years after the Shemoth (Exodus), which was four hundred and forty years after their entry into Eretz Israel. The Temple stood four hundred and ten years, making a total of eight hundred and fifty years from their entry until its destruction, which is the thirty-seventh Jubilee. Deducting fourteen years for conquest and division, as these did not count for Jubilee, we find that it was destroyed fourteen years before a Jubilee year, and therefore the fourteenth year after its destruction was a Jubilee year. (The Talmud deduces that this was a Jubilee year independently of this calculation.)

Arachin 13a According to the Midrash (Tehillim (Psalms) 90:4), "the Torah preceded the world by 2000 years." In accordance with the Torah command designating every fiftieth year to be Yovel (the jubilee year, in which farmers in Israel are forbidden to work the land), the 2000th year was the fortieth Yovel year. Thus, the first five days of creation were therefore the last five days of the fortieth Yovel year.

It is the premise here that HaShem intended for 2 different Yovel counts. The first started when Adam took possession of the land after the expulsion from the Garden of Eden. This means that this yovel applies to all men, as it was not limited to Israel. The second applies to Israel only and starts when Joshua leads the Israelites into Canaan to inhabit or possess the land of Israel. To the Israelites, the Yovel does not apply to Goyim as it was given to Moses as part of the law. The problem with this interpretation is that both Abraham and Jacob were both well aware of the laws given to Moses 400 years before it was given to Moses. If the law were to ONLY apply to Israelites, then Goyim could not attain salvation at all and this is outside of the Plan of HaShem.

3. Calendars and changes: William Whiston, "New Theory of the Earth", shows that the classic historians of the ancient worlds all supported the concept of a 360 day year. The "Nidana Sutra" of India gives the exact calculation of the calendar used in India as a 360 day calendar. The "Arabhatiya" of India gives the exact same calculations. Changes to the calendars in India did not come about until after 700 B.C. Now, India, like China uses two calendars, one a lunar based and one a solar based. They have extreme algorithms to calculate their calendars based on the planets and stars, not just on the moon and the sun.

Immanuel Velikovsky, "Worlds in Collision", gives evidence that Babylon and Assyria both used a 360 day calendar before 700 B.C. In Greece, Cleobulus defined a Greek calendar of 360 days. Around 600 B.C. the calendar of Greece was changed to add 5 days. In Rome, Numa had to correct the calendar that was being used in Rome to add 5 days to the calendar.

In Egypt, the Canopus Decree and the Eber Papyrus, of the 18th Dynasty, defined the calendar of 360 days. The Book of Sothis, from the Hyksos Period, gives the same calculations. The extra 5 days of the Egyptian calendar, called Epagomenic Days, were added after 700 B.C. and they were considered bad luck due to the circumstances of why they had to be added. The extra 5 days became the 13th month of their calendar.

The Mayans and the Chinese cultures both added 5 days to their calendars after 700 B.C. There are many archaeological documents that support these changes, leading to a definite conclusion of the year being a 360 day year before 700 B.C.

While a statement was made earlier that it is strange that historians do not discuss calendars in most history books, there have been some historians who saw some of the problems of translating from one cultural calendar to another after 700 B.C. Many algorithms were great for short periods of time, but over longer periods of time, the algorithms started to fail in their accuracy. "Calendrical Calculations" is a modern book that looks at calendar conversion algorithms and is responsible for the creation of the Rata Dies Day count system. They give the Epochs or starting point of many of our modern calendars of multiple cultures.

The basic algorithm is as follows:

Calendar 1 (date) is converted to a Julian Day Count or Rata Die count

This day is then used to convert to the date in Calendar 2.

This algorithm works great between modern calendars, but when converting ancient calendars which had differing day counts for the year (i.e. 360 day versus 365 day), it could be seen that the calendars would float through one calendar or the other.

Less accurate in one sense, but more accurate when considering the astronomy of the seasons between two calendars is to use a day of the year count in both calendars, starting with a given point that both calendars can be matched to, such as the Spring Equinox or the Autumnal Equinox. The days are counted for the dates of both calendars from these starting points and them matched. This algorithm prevents floating so that a summer date in one calendar will still be a summer date in the other calendar.

Day of the Year of Calendar 1 for the date in question is counted from the agreed starting point.

(Continues...)

Excerpted from The Genesis Revelation Connection: The Scroll by Anthony Lyle. Copyright © 2018 Anthony Lyle. Excerpted by permission of AuthorHouse.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Edition details

• Publisher: AuthorHouse
• Publication date: 2018
• Language: English
• ISBN 10: 1546258671
• ISBN 13: 9781546258674
• Binding: Paperback
• Number of pages: 170