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Author Topic: Netley shore  (Read 2635 times)

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Billy Evmur

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Netley shore
« on: August 22, 2018, 01:08:26 pm »



Let's see if I can remember this.

Moonlight shadow, moonlight shadow
I don't want to be mantled with you
cold and unfriendly as you are
chilled as the midnight dew
I would rather have a sunbeam
warm upon my shoulder
little sis will hide her face
unless loving arms enfold her.
Sitting on a towel down on Netley shore
eating bread and damson jam
harking the old men snore
sifting through the shingle in the afternoon sun
"a stone that's got a hole in it"
little sis says
"is a lucky one"
No-one said the sea is boring
not the sailor, how could he?
who has spent his whole life
traversing old Briney
crashing waves that spume and curl
waves, wave upon wave
'neath sky azure or pearl
« Last Edit: August 08, 2019, 08:13:10 pm by Billy Evmur »

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patrick jane

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Re: Netley shore
« Reply #1 on: September 17, 2018, 08:23:55 am »


https://theologyforums.com/index.php?threads/how-poetry-quiets-the-%E2%80%98pandemonium-of-blab%E2%80%99.4175/#post-63682

How Poetry Quiets the ‘Pandemonium of Blab’


Poet Christian Wiman helps us tune our ears to silence, so God's voice won't be lost in the noise.

If I could, I would give this review a flashing, neon title. I would aim on it a bright and roving spotlight. I would print it up like a recruitment poster, pointing finger and all, because I WANT YOU, yes you, to read this book.

You’re not that interested in art? Poetry isn’t really your thing? Your stack of books to read is already too high? Make those apologies, and I will only press my point harder. It is precisely because there are too many voices calling for our attention—too many books on our bedside tables, too many apps fired up on our screens—that we, as people of faith, should tune our ears to silence. Poets, in particular, help us do exactly that. Only when the “pandemonium of blab—ceases,” Christian Wiman writes, can we “hear—and what some of us hear … is a still, small voice.”

Poetry depends on silence. It depends on the word not written, the pause of line break or comma, the white space on the page. If you are intrigued by the silence that poems can open up in and around words when those words are placed with artful precision and concision, you could dive right in to the quiet rhythms of T. S. Eliot’s quartets, Seamus Heaney’s metaphors, or Mary Oliver’s epiphanies. I suggest beginning with He Held Radical Light, the latest offering from Wiman, a poet, editor, and, most recently, divinity school professor.

Pressing into the Silence


He Held Radical Light is a book-length essay woven of spiritual memoir, literary criticism, and lyric poetry. It demonstrates with intelligence, honesty, and humor how vital poetry can be for any exploration of faith, an argument the subtitle (“The Art of Faith, the Faith of Art”) makes succinctly, as if it, too, were a kind of poem. This is not a book about art and faith, as if one or the other could be peeled away and considered singly. Instead, this book suggests that the field of imagination is one of the most significant places where the divine and the mortal can meet. If that is true, who among us would refuse to travel there merely because we have always found poetry “difficult” or life has become “too busy” for the poetry we once loved?

Wiman is worth listening to because he is himself an accomplished poet and, thanks in part to a decade at the helm of Poetry magazine, he is intimately acquainted with the lives and the works of so many of the best poets of the last century. With Wiman as our guide, we witness his highly personal, sometimes surprising encounters with poets—among them Heaney and Oliver—and what those encounters reveal about the relationship between the life (and faith) of the artist and the art itself. We are also shown how Wiman reads poems, thus becoming more perceptive readers ourselves without any heavy-handed lessons in “how to read a poem.”

But Wiman is also worth listening to because he is a dying poet and a dying man. He is dying in the sense that we are, each of us, dying, but his dying has more urgency and more pain: In 2005, on his 39th birthday, Wiman was diagnosed with an incurable form of blood cancer. Since then, as he has recounted in his earlier memoir, My Bright Abyss, he has undergone hospitalizations, chemotherapies, and even a bone marrow transplant. While neither of his unconventional memoirs offers much medical detail, they offer enough to understand that a poet who can feel his own cells wreaking havoc is a poet for whom the reality of death is more real than it is for most of us.

Why does this matter? It matters because, as Wiman writes, “Resurrection is a fiction and a distraction to anyone who refuses to face the reality of death.” I claimed this book could tune our ears to silence, but I might have said it could tune our ears to what Wiman calls the “final silence” of death. I’m sure you understand why I buried this analogy beneath five full paragraphs. Who among us is eager to confront the prospect of our own demise? The answer to this question goes far in explaining our collective addiction to the “pandemonium of blab.”

But for the faithful seeker willing to press into the silence, or for the one who has had silence pressed upon his or her self by diagnosis or despair, Wiman is a relatable artist-guide. The memoir elements of this book, peppered with honest self-deprecation and confession, insure that Wiman is no poet on a pedestal. He is too human for that, too mortal as well, and he has accepted the painful truth that even his poems are mortal. He recounts the “galactic chill” he felt in his soul when, at the age of 38, he heard his friend and our 14th poet laureate, Donald Hall, casually mention, “I was thirty-eight when I realized not a word I wrote was going to last.” This book asks us to consider that not only will our bodies die but so will much (perhaps all?) of the work of our hands. If poets go on writing, if we go on working and creating, then it must be for some other reason than securing some portion of immortality.

An epigraph from Spanish poet Juan Ramón Jiménez introduces the notion of the poet as spiritual guide on page one: “The world does not need to come from a god. For better or worse, the world is here. But it does need to go to one (where is he?), and that is why the poet exists.” In our day, religion and science both seem fixated on origins. Wiman’s book implies that this fixation is a distraction from a much more pertinent and personal question: Where am I headed? Wiman claims, “One either lives toward God or not.” He gives that simple statement the power of poetic refrain by repeating it twice in one prose paragraph.

Poetry Is Not Enough
Some readers might find Wiman’s definition of faith too simplistic. Those for whom faith has more content might bristle when Wiman, referring to speculation about the poet Wallace Stevens and a deathbed conversion to Catholicism, writes, “I yawn just pondering it.” For Wiman, the “creative faith” of a poem like “The Planet on the Table” is “enough,” though he is careful to add that the poem is enough “because it enacts and acknowledges its own insufficiency.” For Wiman, the weakness or failure of poetry can become a “lens” with the potential to reveal an ultimate spiritual truth and a final spiritual reality that the poem can only ever suggest in glimmering moments that collude with eternity but never encompass, explain, or define it.

Though Wiman does not often invoke the names Jesus or Christ, and then only to push against the highly familiar ways most American Christians use those names, he is absolutely concerned with the content of faith. Too many of the poets he reads, admires, and shares with us in this book have a faith in the art itself that Wiman finds completely inadequate. “Art is not enough,” he writes, and again, “poetry is not enough” because “at some point you need a universally redemptive activity. You need grace that has nothing to do with your own efforts.” Poetry matters, not because it saves, but because it can help us perceive the ultimate reality of a saving grace that lies not above, beneath, or even beyond the experience of death, but somehow within it.

If we as Christian believers already feel ourselves well acquainted with this amazing grace, does the art of poetry have less to offer us? On this question, Wiman speaks persuasively not only as a dying man but as a living one. Since his diagnosis, he has married, become a father, found faith, written more poems, and grieved the deaths of poets, young and old, whom he admired and whom he called friend. He has known the “tangle of pain and praise.” He has experienced the dying that leads to life.

A poem by A. R. Ammons suggests that life is found in God but God is found in death, and Wiman hears in it echoes of Dietrich Bonhoeffer (“When Christ calls a man, he bids him come and die.”), and in Bonhoeffer he hears echoes of Jesus himself (“Whoever would save his life will lose it …”). You and I have read Christ’s words in our Bibles countless times, we have heard them spoken in our churches Sunday after Sunday, yet in their familiarity they risk becoming only one more sound in the general noise of our distracted lives. Heaney, as Wiman reminds us, once claimed that poetry “set the darkness echoing.” The paradox of poetry becomes the paradox of Christianity: In death, we receive the Word of life. Having read He Held Radical Light, my ears are freshly tuned to hear and to respond to Christ’s liberating, devastating invitation.




Christie Purifoy lives with her husband and four children in a farmhouse in Southeastern Pennsylvania. She is the author of Roots and Sky: A Journey Home in Four Seasons (Revell) and the forthcoming Placemaker: Cultivating Places of Comfort, Beauty, and Peace (Zondervan).




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Hearing, believing and trusting the finished work of Jesus Christ on the cross; His death, burial and resurrection for the forgiveness of sins, the gospel of our salvation, and repenting, seals us with that Holy Spirit of Promise. The Lord is not slack concerning His promise. 2 Peter 3:9 KJV - 1 Corinthians 15:1-4 KJV - Ephesians 1:10-14 KJV - Romans 10:9-10 KJV - Romans 10:13 - Romans 10:17 - Ephesians 1:7 KJV - Colossians 1:14 KJV -


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patrick jane

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Re: Netley shore
« Reply #2 on: November 22, 2018, 08:26:36 pm »
NO ONE KNOWS THE DAY OR THE HOUR?


At the Time of the End, the wise shall understand. Dan 12:10

Understanding the expression "No man knows the day or hour" is not possible
by simply taking the English translation literally, because in the book of
Daniel and the Book of Revelation, we are given EXACT descriptions of
timing, relative to KEY events - such as the shutting down of the altar
sacrifices in Jerusalem at the MID-POINT of the 70th week. Dan 9:27

Jesus was asked, "When shall these things be?" Matt 24:3

His answer ties us in to a very specific event (The Abomination of
Desolation) which can be measured on our calendars: "When you therefore
shall see the Abomination Of Desolation, spoken of by Daniel the prophet,
stand in the holy place, (whoever reads, let him understand:)..." Matt 24:15.

It is now clear that "no man knows the day or hour" does NOT mean "no man
knows the day or hour" as we read it from a modern-day English perspective.

>From his book "Signs In the Heavens" by Avi Ben Mordechai, he devotes a
chapter to explaining what "no man knows the day or hour" truly means from
a rabbinical Hebraic perspective. It is a figure of speech.

The following chapter contains edited excerpts from Avi Ben Mordechai's
commentaries and builds on them aiming to explain that the Holy Bible does
in fact reveal the "day and hour" or "exact timing" of our Lord's Return.

No One Knows the Day or the Hour?

Christians over the centuries have separated themselves from their Hebraic
roots causing the misunderstanding of key Jewish biblical idioms. An idiom
is also a figure of speech. When Y'shua (Jesus) uttered His famous words
concerning the Messianic Era in Mattityahu (Matthew) 24:26,

"No one knows about that day or hour, not even the angels in Heaven, nor the Son, but
only the Father", He used a common Jewish figure of speech referring to a
specific Jewish Festival. In essence He was saying, "I am coming for My
Bride on such and such a day! Be watching!" What day could the Jewish idiom
be referring to? Keep reading!

HEBRAIC ROOTS

Y'shua HaMashiach (Jesus the Messiah) was Jewish and lived a
Torah-observant Jewish life. Evidence suggests that He communicated to His
audience in the Hebrew language, in Hebraic ways. What does it mean to
communicate in Hebraic ways?


It means to think and talk like a Jew. In Y'shua's day it meant to speak in the language and idioms of the day.
Those who heard the Lord speak knew what He was saying and usually what He was
alluding to unless He was speaking in parables, which had their own
analogies. Of course, today's generation of believers struggles to
understand His words and concepts.


Speaking, thinking and acting like the
Jewish Rabbi He was helped His mission in bringing the gospel message to
"the lost sheep of the house of Israel" (Matt 15:24).

Y'shua was quoted in Mattityahu (Matthew) 8:11 as saying: "I say to you
that many will come from the east and the west, and will take their places
at the feast with Abraham, Isaac and Jacob in the Kingdom of Heaven".

Since we are talking about Jewish idioms, have you ever considered the meaning of
these words? Specifically, our Lord used and confirmed common Jewish ideas
about the Day of the Lord - the millennium - and its relation to the Feast
of Sukkot (Tabernacles) in Z'kharyah 14.


In speaking, Y'shua referred to
the Festival and its traditional guests of honour, Avraham, Yitzchak and
Ya'acov, called the ushpizin (uoosh-piz-zin) or seven shepherds (exalted
guests), invited into every succah (tabernacle) at the Feast of Sukkot in
the fall of the year.

The seven shepherds in descending order are
1. Avraham (Abraham), 2. Yitzchak (Isaac), 3. Ya'acov (Jacob), 4. Mosheh
(Moses), 5. Aaron, 6. Yosef (Joseph) and 7. HaMelech David (King David).
By mentioning the feast and three of the seven shepherds,

His audience
immediately understood the allusion to the Messianic age - "Millennium" or
"Day" of the Lord.

"For the Son of Man came to seek and to save what was lost" (Luke 19:10).
Again, in this simplistic phrase Y'shua, the Son of Miriyam and Yosef,
spoke of two things: His Deity (by calling Himself the subject of the
prophet Dani'el's vision) and His mission (by calling Himself the One God
Who spoke to Mosheh on Mount Sinai) as it is written in Dani'el and
Yechezk'el (Ezekiel):

In my vision at night I looked, and there before me was One like a Son of
Man, coming with the clouds of Heaven. He approached the Ancient of Days
and was led into His presence (Dani'el 7:13-14).

For this is what the Sovereign LORD says: I Myself will search for My sheep
and look after them (Yechezk'el-Ezekiel 34:11ff).

In the Gospel narrative of Luke 23:31, Y'shua said: "For if men do these
things when the tree is green, what will happen when it is dry?" In this
verse Y'shua points His audience, who had portions of the writings of the
Prophets memorized, to the verses in Yechezk'el (Ezekiel) 20:45 to 21:7.
Without question, Y'shua's hearers knew He referred to Chevlei HaMashiach
or Ya'acov's Trouble in the Great Tribulation and warned His audience that
what they do to Him in hardness of heart now, God will do to the nation in
judgement later.

Y'shua's encounter with Natan'el (Nathanael) is recorded in Yochanan (John)
1:47-48: When Jesus saw Nathanael approaching, He said of him, "Here is a
true Israelite, in whom there is nothing false". "How do You know me?"
Nathanael asked. Jesus answered, "I saw you while you were still under the
fig tree before Philip called you".

Again, our Lord used a strong figure of speech pointing to a widely taught
Jewish expectation concerning the resurrection and the millennium. In
brief, He told Natan'el that he will be alive on the Last Day to inherit
the land promised to Avraham (Bereshith-Genesis 17:8). From Y'shua's words,
Natan'el understood he would participate in the resurrection since "that
Day" was yet future.


This is understood in the first century Jewish figure
of speech, "I saw you while you were still under the fig tree", which
refers to life and study of Torah in the millennium (Midrash Rabbah
Genesis, Rabbah Song of Songs).


Y'shua also told Natan'el that he is like
righteous Avraham who received his reward for trusting God. This is
understood because of the phrase, "Here is a true Israelite, in whom there
is nothing false". The millennial concept of the fig tree is found
throughout the Tanach including Z'kharyah 3:10:


"In that day each of you will invite his neighbor to sit under his vine and fig tree", declares the
LORD Almighty. For this reason Natan'el responded emphatically to Y'shua
and His words, saying: "Rabbi, you are the Son of God; You are the King of
Israel!"

God through HaMashiach Y'shua spoke to the Jews in many portions and in
many ways (Hebrews 1:1-2) relying upon known figures of speech, common
expectations and direct thoughts from Talmudic and Pharisaic teachings. The
concepts I addressed only scratch the surface, so-to-speak.


Every phrase
and word from the mouth of the Lord meant something to His audience. He
spoke with precision. With that as a basis, let us go on to one of the most
interesting Jewish figures of speech misunderstood by the Church over the
years. It concerns Y'shua's phrase,


"No one knows about that day or hour,
not even the angels in Heaven, nor the Son, but only the Father". In
context, He refers to the home-taking of His bride, the beginning of the
Messianic era and His millennial reign as King of kings over all the earth.
To understand this concept, we begin by examining its foundation.

ROSH HASHANAH

Chapter Five described the annual Jewish Festival of Trumpets or Rosh
HaShanah - the first day of the seventh month. A few themes linked to this
Jewish festival are resurrection, repentance, kingship, corronation and a
marriage feast.


This chapter shows another theme and convincing proof that
Rosh HaShanah is not only the start of "The Day of the Lord" (Millennium),
but is also the day of the resurrection! It has to do with the moon and its
29-day cycle of renewal.

In this period of slightly less than 30 days, the moon goes from darkness
to light and back to darkness again. This is not a haphazard occurrence
attributed to evolution or science.

God planned it for many reasons, one
being as a picture of resurrection and renewal. With each cycle of nearly
30 days the ancient rabbis understood that the moon was being reborn or
"born again" (Sefard siddur, Mussaf for Shabbat and Shabbat Rosh Chodesh,
p. 509 and 646-648).

NEW MOON

In Y'shua's day, the moon was so important that a Jewish festival was
proclaimed at the beginning of every month (Talmud Tractate Chaggigah 17b;
Shavuot 10a; Arachin 10b). This was called the New Moon Festival and in the
B'rit Chadashah, Rabbi Sha'ul (Paul) makes note of it (Colossians 2:16).
Even in the Tanach, King David provoked King Sha'ul (Saul) over it (1
Shmu'el-Samuel 20:5).


In the coming millennium the gate of the inner court
of the Temple facing east shall be opened on the new moon
(Yechezk'el-Ezekiel 46:1).


And finally in the millennium all nations will
celebrate the New Moon festival every month (Yeshayahu-Isaiah 66:23). It is
obvious from the Hebrew Scriptures that in the millennium God has no plans
to do away with His system.

Since it is so important, exactly what is a new moon? It is the opposite of
a full moon. Every month the moon goes through a complete cycle of renewal
called Rosh Chodesh, the head or beginning of the renewed month. Twelve
times a year on Rosh Chodesh, the moon always starts off with its disk
being very dark to the naked eye.


Over the course of 15 days it gets
brighter and brighter until it finally reaches a full white-faced disk or
full moon. Over the next 15 days it becomes darker and darker and finally
becomes invisible to the naked eye again.

The ancient rabbis saw a great lesson in this. Just as the moon has no
light of its own but receives its light from the sun, so we too have no
light of our own and must receive it from God.


As the moon goes through a
near 30-day cycle of dark to light to dark, so we need constant spiritual
renewal and repentance. Like the moon, we too must be reborn or "born
again" into HaMashiach and constantly renewed through repentance. This is
why God called it a faithful witness in the sky (Mizmor-Psalm 89:37).

If the moon is so important to God, why do we pay so little attention to
it? We have lost touch with God's faithful witness in the sky. But Y'shua
and the people of His day never lost touch with it. And as I previously
noted, not only was the new moon necessary for the Jewish calendar, it was
also a monthly festival celebrated with a feast fit for a king!


So, when
Y'shua said His famous words in Mattityahu-Matthew 24:36, it had
far-reaching implications. Here are the words of Y'shua in a few different
translations:

But of that day and hour knoweth no man, no, not the angels of heaven, but
my Father only. (KJV)

No one knows about that day or hour, not even the angels in heaven, nor the
Son, but only the Father. (NIV) But of that day and hour knoweth no one,
not even the angels of heaven, neither the Son, but the Father only. (ASV)
About the exact time, however, and the hour, none knows - not even the
messengers of Heaven; but My Father alone. (Fenton Modern English
Translation)

Failing to think like Y'shua and taking phrases out of Jewish context can
lead one to misunderstand His words. For example, in many places of the
B'rit Chadashah Y'shua knew the future and talked about it openly. In one
instance He warned His talmidim (disciples) about their future saying,
"See, I have told you ahead of time" (Mattityahu-Matthew 24:25). His
context concerned the tribulation, the destruction of the Temple, the rise
and fall of false messiahs (antichrists), etc.


If He knew the future in
Mattityahu 24:25, and the context concerns the Day of Trouble, why would He
suddenly speak as though He did not know the future in the same context
just 11 verses later in Mattityahu 24:36? Was He confused? Or was He making
perfect sense in light of the customs of the Jews?

Since the subject of our discussion is the new moon and figures of speech,
realize the phrase, "Of that day and hour no man knows" refers to the
sanctification or setting apart of the new moon. Without this
sanctification, the Jews had no way of determining God's "appointed times"
or moedim.

Twelve times a year a new Jewish month (Rosh Chodesh) was announced to the
people. We have no system like it today. We look at a calendar to determine
the first of the month; the Jews, however, looked at the moon.


This system
of chronology was given to the Jews to know precisely when the Holy
festivals (moedim) would fall (there are still eight of them; seven
appointed times and Shabbat). The moon was the faithful Jewish calendar or
witness in the sky and 12 times a year was sanctified as the basis of the
Jewish stellar calendar.

GOD'S APPOINTED TIMES

Because the moon was so important for Jewish date - setting, the authorities
in charge of announcing the new moon in Y'rushalayim took great care to
ensure the first day of the month was announced on time. To correctly
announce the first day of the month, established by the new moon, was one
of the Sanhedrin's greatest responsibilities. They had to ensure the people
knew when the first of the month began 12 times a year! Therefore God said
to the leaders of Israel:

These are the appointed times of the Lord, holy convocations which you
shall proclaim at the times appointed for them (Vayikrah-Leviticus 23:4).

In other words, God gave the Sanhedrin authority to announce and sanctify
the new moon to the people. Its proclamation on earth was supported by God
in Heaven (c.f. Mattityahu 18:18-20 where the Jewish context supports a
believers' Sanhedrin as seen in Acts 15).


As soon as the new moon was
announced, the first day of the month began. Once the beginning of the new
month was established, the festivals and weekly Shabbats for the upcoming
month were sanctified for observance. In Hebrew, those observances have
always been called "appointed  times" or moedim, literally "a sacred and
set time".


From God's perspective, the appointed times belong to Him
(Midrash Rabbah Numbers, Vol 2.21.25, p. 852) and no one has the authority
to change the celebration of an appointed time.


To do so was a serious
matter and great sin. Appointed times had to be kept because of their
Messianic implications.

Further in Vayikrah (Leviticus) 23:4, notice the phrase, "holy
convocation". The phrase in Hebrew is mikraw kodesh, better translated,
"holy convocation and rehearsal". In other words, God's appointed times are
actually "holy rehearsals" set apart to reflect events in the Messianic
era. God said to the people,


"Pay attention! On this day I am going to do
something! Wake-up! The Jews were to know and practice all of God's mikraot
or holy convocations. This is the essence of Rav Sha'ul's words that the
Shabbat, new moons and festivals, "are a shadow of things to come; the body
of Mashiach" (Colossians 2:17).

Twice a year, in the spring and fall, there were several appointed times
and specific days of holy convocation dedicated to the Lord. The new moon
was the key in being able to fulfill those set times, holy convocations and
rehearsals.


For example, when the new moon was announced on the first day
of Nisan, also called Aviv, the people knew when to observe the holy
convocations and set times of the 10th (Shemot-Exodus 12:3), 14th and 15th
(Shemot-Exodus 12:6; Bamidbar-Numbers 33:3), 16th (Vayikrah-Leviticus
23:15), and finally the 21st.


In the same way, when the new moon was
announced on the first day of Tishri also called Ethanim, the people knew
when to observe the Holy convocations of the 1st  (Vayikrah-Leviticus
23:23), 10th  (Vayikrah-Leviticus 23:26), 15th  (Vayikrah-Leviticus 23:39),
and 22nd  (Vayikrah-Leviticus 23:36).


Thus from the announcement of the new
moon to the festival dates which followed, it was only a matter of counting
the right number of days. In a moment you will understand how this applies
to the phrase that Y'shua spoke concerning His coming again.

THE SANHEDRIN AND THE TWO WITNESSES

The Mishnah, also referred to as the Oral Law, dealt with the legal
elements of daily Jewish religious life, in Hebrew called halachah. In the
treasure of the first and second century halachah we find many explanations
to help us understand the Torah particularly in Y'shua's day since it was
still oral then.


In volume two called "moed" or festival, tractate Rosh
HaShanah teaches us about the Sanhedrin and its selection process of two
witnesses who would tell us when the new moon arrived. Once a month the
Sanhedrin discussed when to proclaim the new moon. They did this through
the agency of two witnesses, the element of all legal transactions in
Judaism.

One witness shall not rise up against a man for any iniquity, or for any
sin, in any sin that he sinneth: at the mouth of two witnesses, or at the
mouth of three witnesses, shall the matter be established.   Deut 19:15

The men were important because by their witness, Israel celebrated God's
appointed times. They had to be of good character and were always treated
with great honour.


They had special privileges such as authorization to
ride into Y'rushalayim on horseback on the Shabbat to bring the good news
of the new moon festivities! The men had special status because they were
the confirmation that Y'hudah (Judaea)  depended on for the correct timing
of the new month and the festivals.

Rosh HaShanah Chapter 2, Mishnah 5 reads: There was a large court in
Jerusalem called Beth Ya'azek. There all the witnesses used to assemble and
the Beth Din used to examine them. They used to entertain them lavishly
there so that they should have an inducement to come. (The witnesses were
allowed to break the Shabbat travel restrictions for this one purpose lest
they might be reluctant to come and give the essential evidence of the
sighting of the new moon).

Continuing in Chapter 2, Mishnah 6: How do they test the witnesses? The
pair who arrive first are tested first. The senior of them is brought in
and they say to him, tell us how you saw the moon - in front of the sun or
behind the sun? To the north of it or the south? How big was it, and in
which direction was it inclined?


And how broad was it? If he says (he saw
it) in front of the sun, his evidence is rejected. After that they would
bring in the second and test him.


If their accounts tallied, their evidence
was accepted, and the other pairs were only questioned briefly, not because
they were required at all, but so that they should not be disappointed,
(and) so that they should not be dissuaded from coming.

In qualifying the witnesses, the Sanhedrin used the following criteria:
They never arrived at the same time.
They were never questioned at the same time.
There were always two new witnesses each month.

In short, the two qualified witnesses usually stood before the Nassi or
President of the Sanhedrin (Jewish High Court) to give account of the
moon's appearance prior to its becoming total dark (Moed Rosh HaShanah,
Chapter 3, Mishnah 1).


Just before the moon's disk enters total darkness,
there are tiny slivers of white on the edges of the waning disk. These were
called the "horns" of the moon.

Correctly sighting the "horns" (on the
waning crescent) determined the beginning of the new month. Once the two
witnesses were qualified and questioned, if the President (who had
knowledge of astronomy) was convinced their observation was accurate, he
publicly sanctified the start of the new month.

After careful scrutiny to determine the official arrival of the new moon,
the Nassi or President of the Sanhedrin proclaimed Rosh Chodesh with the
words: "Sanctified", and all the people repeat after him, "Sanctified,
sanctified". After the proclamation, the Sanhedrin ordered watchmen on the
nearby hillsides to light fires and thus inform the Jews in all of Y'hudah
(Judaea), Shomron (Samaria), Egypt, Babylon and the galut (diaspora) that
the new month had begun. That started the festival of the New Moon and
counting of the next 29- days to the next new month proclamation.

Again, once the Sanhedrin set Rosh Chodesh, or the beginning of the new
month by sighting the new moon, the rest of the festivals were calculated.
However, the seventh month, Tishri, was particularly important because it
was the only month that had a holy convocation or appointed time on the
first day of the month.


This posed a unique problem. The first day of
Tishri was the appointed time called Rosh HaShanah, the Feast of Trumpets
(Vayikrah-Leviticus 23:24). Yet no one could begin observing the festival
until they heard those famous words from the President of the Sanhedrin,
"Sanctified!"

No one in Israel could plan for the first day of the seventh month Tishri,
called Yom Teruah or the Feast of Trumpets (also called Rosh HaShanah).
When they knew how many days to count to a festival, that would be easy.
But:

HOW COULD THEY PLAN FOR A FESTIVAL THAT THEY DID NOT KNOW AT WHAT DAY OR
HOUR IT WOULD PUBLICALLY BE ANNOUNCED AND THUS BEGIN?

This was unique to Rosh HaShanah and dependent upon the testimony of the
two witnesses. Prophetically, we are informed of two important witnesses
during the Great Tribulation:

And I will give power unto My Two Witnesses, and they will prophesy 1260
days, clothed in sackcloth.
Rev 11:3

Of course, anyone could look up into the twilight or early morning sky and,
if they looked hard enough, see the new moon or at least its "horns". And
certainly an astute observer knew when about 29- days were completed since
the previous Rosh Chodesh.

But recall, ONLY THE SANHEDRIN NASSI had the
authority to proclaim the first of Tishri, which was already established as
a technical procedure.


Once proclaimed, the Feast of Trumpets (Rosh
HaShanah) commenced. Until that public announcement by the Nassi, everyone
had to wait before they could begin the observance of the festival. No one
could begin the festival beforehand!


Thus, we can more clearly see the
analogy Jesus made with His words: "But of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only" was in regards to
this important festival of Rosh HaShanah.

**********************************************************************

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Billy Evmur

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Re: Netley shore
« Reply #3 on: August 08, 2019, 08:20:49 am »



Let's see if I can remember this.

Old Netley Shore


Moonlight shadow, moonlight shadow
I don't want to be mantled with you
cold and unfriendly as you are
chilled as the midnight dew
I would rather have a sunbeam
warm upon my shoulder
little sis will hide her face
unless loving arms enfold her.
Sitting on a towel down on Netley shore
eating bread and damson jam
harking the old men snore
sifting through the shingle in the afternoon sun
"a stone that's got a hole in it"
little sis says
"is a lucky one"
No-one said the sea is boring
not the sailor, how could he?
who has spent his whole life
traversing old Briney
crashing waves that spume and curl
waves, wave upon wave
'neath sky azure or pearl
« Last Edit: August 08, 2019, 08:11:55 pm by Billy Evmur »

Billy Evmur

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Re: Netley shore
« Reply #4 on: August 08, 2019, 08:21:48 am »
just updated it, yeh, that's what I did
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Bladerunner

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Re: Netley shore
« Reply #5 on: August 08, 2019, 08:27:45 pm »
just updated it, yeh, that's what I did

Looks good
1 Cor 15:3-4.."For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:"

Acts 17:11.."These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so."

 

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