Observe the Sabbath Day,
But Forget the Sabbath Night???

by Walter W. Baucum

One of Mankind's most time-wasting, mind-boggling questions ever posed was how many angels could dance on the point of a needle, a question that bogged down brilliant minds for years while leaving important questions begging to be answered. Now something just as "earth shaking" has come up. That is whether the weekly and annual Sabbath nights should be observed, or just the daylight parts. Where would one start looking for the answer to this "life or death" question? Why not begin at the beginning?

In Genesis 1:1-5, we read:
Gen 1:1-5 (Tanakh) "When CREATOR began to create heaven and earth, the earth being unformed and void, with darkness over the surface of the deep and a wind from CREATOR sweeping over the water, CREATOR said, `Let there be light'; and there was light. CREATOR saw that the light was good, and CREATOR separated the light from the darkness. CREATOR called the light Day, and the darkness He called Night. 5) And there was evening and there was morning, a first day (others, `one day')."

(All quotes from Tanakh -- Emphasis mine throughout)

For any study, a definition of terms is important. In verse five the English word "evening" comes from the Hebrew word ¹ "`ereb" and it means "dusk" and is derived from the root Hebrew word <sup>2</sup> "`arab" which means "to grow dusky at sundown through the idea of covering with a texture." Darkness follows sunset as if the light is covered with a texture or covering which indicates the continuation of the light period but just covered up.

In verse five the English word "morning" comes from the Hebrew word ³ "boqer" and it means "dawn" (as the break of day) or generally "morning" and is derived from the root Hebrew word ⁴ "baqar" which means "to break forth." Daylight follows darkness as if the light broke through the covering of darkness.

We all understand the science that the periods of night and day at a certain location are caused by the spinning of earth on its axis. As a certain point on the globe rotates, it leaves the dark shadow of the earth and enters the direct light of the sun. However, to a person standing at that certain point it would appear that the light of the sun is breaking through the covering of darkness as he leaves the shadow area to enter the direct sunlight. At sunset, approximately 12 hours later, it would appear to the person that his area is being covered by darkness as the earth rotates and his area reenters the earth's shadow.

In Gen. 1:5 and throughout the scriptures, in the term "a first day" (other translations, "one day"), the English word "day" comes from the Hebrew word ⁵ "yowm" which has two basic meanings that are determined by the context. It could mean to be hot in the warm hours (a day). It could also mean a space of time defined by an associated term, such as "a day" and could be approximately 12 or 24 hours in length. If the time span is measured from sunrise to sunset, it is approximately 12 hours. However, if the time span is measured from one sunset to the next it is a 24 hour period. In addition, the term "day of ETERNAL" (which in Zech 14:1-8 covers a summer and winter) is approximately a year long period of time.

In Gen 1:5 the English word "first" comes from the Hebrew word ⁶ "`echad" and means "united, i.e. one" and comes from the Hebrew root word <sup>7</sup> "`achad" meaning to "unify" as in "to collect one's thoughts." Thus, with "first" meaning gathered or collected together, the context shows that the "evening or dark period of time" and the "daylight or light period of time" refers to one 24 hour day that begins at sunset.

Let us check that with the next verse:

Gen 1:6 "CREATOR said, 'Let there be an expanse in the midst of the water, that it may separate water from water." CREATOR made the expanse, and it separated the water which, was below the expanse from the water which was above the expanse. And it was so. CREATOR called the expanse Sky. And there was evening and there was morning, a second day.

The meanings of the words evening, morning, and day are the same as above. The English word "second" comes from the Hebrew word ⁸ "sheniy" and means to double or the second. Thus, for the second time we see that ETERNAL gathered the "evening or dark period of time" and the "daylight or light period of time" together to make one 24 hour day that begins at sunset.

The main point here is that we have to look at the total picture, not just at the one definition that would suit our argument, as some have done. Here it is obvious that "evening" can mean night and "morning" can mean day. One argument that I have seen is that "day," "yowm #3117," means just the daylight part of the day, (rather than the 24 hour time, i.e. from one sunset to the next, this latter being used most often in the Hebrew). The other use of the English word "day" is translated from the Hebrew word "yowmam #3119" and simply means "daily, (by, in the) day (-time)" (i.e., in the daytime part of the 24 hour day). The root Hebrew word for "yowmam" is "yowm" which we have already discussed. "Yowmam" is used almost entirely to mean just the daylight part of the day, and most often is paired with "`ereb" or night or darkness. Notice that "yowm" and "yowmam" are completely different Hebrew words, and are used almost totally in their literal meanings, "yowm" as being combined daylight and darkness, and "yowmam" as being the daylight part only.

If "yowm" means just the daylight part of a day, though, as some argue, then many scriptural verses just do not make sense at all. For example, does Gen. 2:17 mean that man could not eat of the Tree of the Knowledge of Good and Evil in the daytime, but he could at night?
Does Gen. 26:33 mean the name of the city is Beer-sheba (unto this "day"), but it has a different name at night?
Does the "day" of my death (Isaac's) in Gen. 27:2 mean that people cannot die at night, only in the daytime?
Does Ex. 12:15 mean that we must put leaven away only in the daytime for seven days, but we can gorge on donuts and fat dinner rolls all night?
Does Ex. 14:30 say that ETERNAL saved Israel that "day," but that He lost them again that night?
Does Ex. 16:23 say that we cannot bake or cook at night?
Does Psalms 23:6 say that goodness and mercy would follow David all the "days" of his life (but bad things would happen during his nights?)?
Does 2 Samuel 13:37 mean that David mourned for his dead son only during the day and not at night?
Does 1 Kings 17:14 mean that it does not rain at night too?

Continuing this absurdity, one more scripture is worth quoting. Numbers 10:10, "And on your joyous occasions--your fixed festivals and new moon days...." Would this mean that people could not be glad or joyous at night? No, I believe not. Building a case deliberately to "prove" one's own prejudiced beliefs is dangerous.

One writer's argument that I have seen goes like this:
"The evening and the morning were two parts of a day, not meaning a night and a day. The day has two parts but neither of the two parts is called night."

Although we have found already that "the evening" means "nighttime," this person's argument was that "morning" means a small part of the early daylight time and evening means a small part of the afternoon before night gets here. This "argument" is carried further to the extreme to include all the other "days" as being only the daylight parts. Never mind the 24-hour rotation on Earth's axis to make one complete day. Never mind the differences in meaning of the words "yowm #3117" and "yowmam #3119". Never mind contextual meanings.

"Night" in Genesis is Strong's #3915 Heb. lay e lah (lah'-yel-aw), meaning a twist (away of the light), i.e. night. This writer then goes on to elaborate how the earth moves toward and away from the sun starting at noon. He is very unclear, even confusing. He confuses Earth's revolution around the sun with Earth's rotation on its axis. Just because the earth is spinning on an axis does not mean it is moving away from the sun. From the winter solstice, we are moving away from the sun (toward perihelion, the greatest distance), and then at the summer solstice we begin our movement back to aphelion, (our closest distance). In other words, we are closer to the sun in our winter (Northern Hemisphere) than we are in our summer.

Later in his paper, the writer says that #6153 ("evening") indicates "dusky," or the idea of covering with a texture, or to grow dusky at sundown. However, he took this definition from #6150, the primitive root (idea of covering with a texture, to "grow dusky" at sundown--be darkened, (toward) evening). In other words, he made it say what he wanted it to say rather than using the correct word, #6153, the literal meaning being "evening; eventide, night." Taking things out of context to prove a point is not academic, professional, or honest.

Another obviously misconstrued translation by the writer is "darkness" (#2822) with "night" (#3915) in Genesis 1:4. "Darkness" (#2822) is Heb. choshek, meaning the dark; hence (lit.) darkness; night, obscurity. Although it definitely can mean "night," the most translated word for "night" is #3915, Heb. lay e lah, which definition we have given already.

Nehemiah 13:19

Another point brought up by the writer is Nehemiah 13:19:
"When shadows filled the gateways of Jerusalem at the approach of the Sabbath, I gave orders that the doors be closed, and ordered them not to be opened until after the Sabbath. I stationed some of my servants at the gates, so that no goods should enter on the Sabbath."

First, the writer says, "The sun sets before it gets dark, but here in this verse it gets dark before the Sabbath. How could this be if the Sabbath starts at sunset?" Note that his quotes are from a different translation from the Tanakh. It does not get dark before the Sabbath. Note well: it "begins to be dark" is not the same as "it gets dark." The Tanakh's rendering of this is plainer: "When shadows filled the gateways of Jerusalem at the approach of the Sabbath...."

Next, "Begins" is Strong's #6751, Heb. "tsalal," meaning (the idea of hovering over), to shade, as "twilight" - begin to be dark, shadowing. Note that "beginning to be dark" is a comparative thing, meaning darker than earlier in the day--noon for example. Obviously, he had the gates shut a short time before actual sunset, sunset being when the Sabbath officially started. "It gets dark before the Sabbath" is doublespeak at its best.

We have seen that "day" (#3117) is used almost exclusively to mean a 24-hour period of time (i.e. combined day and night), and that "day" (#3119) is used almost exclusively in conjunction with "night" (#6153), meaning two separate time periods. One example among many is Judges 6:27, "So Gideon took ten of his servants and did as the ETERNAL had told him; but as he was afraid to do it by day, on account of his father's household and the townspeople, he did it by night." Gideon could not do it by "day" (#3119--daylight part), but he did it by "night," in other words, using both words together in the same sentence.

"Day" is one complete rotation of the earth and "night" is part of that rotation. We call the combined two parts "day" though. Similarly, we call Earth the earth, although 72% of its surface is water. When Alexander the Great conquered India, he asked questions of wise men, one being, "Which is greater, the water or the earth?" The answer was, "Earth, because water is just part of the earth." So too is "night" a part of "day" (#3117), although "day" (#3119) is most often used to delineate day (light part) as opposed to (but paired with) night (dark part).

In Genesis 1, "darkness" is #2822, not the same as "night" (#3915). In "a first day" (other translations, "one day"), a second day, a third day, and so on, this "day" is always #3117, meaning both the night and the day combined.

The writer I have quoted wraps it up by asking, "When does the Sabbath begin? (His) Answer: when it begins to be light." No, sorry. The Sabbath begins when the sun sets, according to the true definitions of the words (and the sequence of) evening and morning. ("And there was evening and there was morning, a first {second, etc.} day.)

"When does the day end? (His) Answer: when the light goes away!" No, sorry. It ends when it began, at sunset.

"How long is a day? (His) Answer: in the summer they can be as long as 15 hours, in the winter time as short as 9 hours." No, sorry. A day (#3117) includes both the day part and the night part and it is always 24 hours long, one complete rotation of the earth on its axis. The only exception being the long day of Joshua.

"These people that teach that you are to keep the Sabbath Day for less than 24 hours, or any other Holy Day for less than 24 hours, are not following scripture, they are polluting it." No, sorry. The true Hebrew meanings of the words indicate just the opposite. Anyone who teaches that we are to observe the Sabbath Day for just 15 or 9 hours is twisting scripture for his own questionable purposes and is not in obedient compliance to the intent and purpose of our CREATOR.

Let's quit wasting time answering individuals who have their own personal axes to grind and get on with the important Work of warning Israel who they are and what will happen to them if they don't repent and return to their CREATOR.

[ Hope of Israel index page ]

Footnotes

1. Strong's #H6153 'ereb (eh'-reb) from #H6150; dusk:

2. Strong's #H6150 `arab (aw-rab') a prim. root [rather identical ...the idea of covering with a texture]; to grow dusky at sundown:

3. Strong's #H1242 boqer (bo'-ker) from #H1239; prop. dawn (as the break of day); gen. morning

4. Strong's #H1239 baqar (baw-kar') a prim. root; prop. to plough, or (gen.) break forth, i.e. (fig.) to inspect, admire, care for, consider:

5. Strong's #H3117 yowm (yome) from an unused root mean. to be hot; a day (as the warm hours), whether lit. (from sunrise to sunset, or from one sunset to the next), or fig. (a space of time defined by an associated term), [often used adv.]:

6. Strong's #H259 `echad (ekh-awd' a numeral from H258; prop. united, i.e. one; or (as an ordinal) first:

7. Strong's #H258 `achad, (aw-khad') perh. a prim. root; to unify, i.e. (fig.) collect (one's thoughts):

8. Strong's #H8145 sheniy shay-nee'; from H8138; prop. double, i.e. second;

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