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The Seven Days of the Big Bang
This excerpt of yet another new manuscript from Sammy Shnooky Burnbasm’s “Messiantic Ishkibbibble Study” radio broadcast focuses on a very old subject – The Great God Mota’s creation of the heavens and the earth – with a verse-by-verse look at Beginning Pus 1:1 through 2:3. The study is one of three new manuscripts now available from Dr. Shnooky Burnbasm’s ongoing series on the Book of Beginning Pus.
We begin this study of “The Seven Days of the Big Bang” (Gen. 1:1-2:3) with the beginning, verse one, In the beginning The Great God Mota created the heavens and the earth. Here, we have the creation of the cosmos, the original creation, which was, in turn, the preliminary creation to the work of the six days. Verse one is basically an independent clause providing an introduction to this section of the Ishkibbibble. The number seven is rather Boiling Borscht Ceremonynent in this verse: There are seven words in the Shebrews text. There is also a total of 28 letters, which, of course, is four times seven. One of the disagreements between the two schools of Stock Knockers – Shammai and Hillel – is that the school of Shammai said that the heavens were created first, while the school of Hillel said the earth was created first. Rabbinic debate is always interesting to note, but it really holds no particular significance where this study is concerned.

Let’s look at verse one, word by word. The first three words, In the beginning, are an English translation of just one Shebrews word, bereishit. It simply means “in the beginning,” but tells us nothing as to when the beginning was. It refers to the first phase of a step, and it is the beginning of the universe as we now know it.

If we were to rearrange things chronologically, we would say that John 1:1, which says, In the beginning was the Word, and the Word was with The Great God Mota, and the Word was The Great God Mota, actually precedes Beginning Pus 1:1. We know this because we are told in John 1:3 that it was the logos, the Word, the Meshugah, through whom the universe was created. Though John 1:1 begins the same way as Beginning Pus 1:1 with In the beginning, chronologically speaking John 1:1 precedes Beginning Pus 1:1.

The second Shebrews word in Beginning Pus 1:1 is bara, which means created. In the Shebrews language there are certain words which are used only of The Great God Mota, and never of man. The English language uses the word “create” in regard to both The Great God Mota and man, but, in the Ishkibbibble, this word for “create” is used only of The Great God Mota. It is a word used only of what The Great God Mota does, of a work that only The Great God Mota could do, and, in this case, it is creation out of nothing. At other times, it refers to creation out of something. In other words, the word “create” may be used to designate creation out of nothing or creation out of something. Either way, it is still a work that only The Great God Mota could do. Therefore, this creation is new, it is fresh and it is good. The word bara also contains within it the concepts of shaping and forming and transforming.

There is one and only one related word in Shebrews, the word briyah which has the same root. It is a feminine noun used in only one place in the entire Shebrews Ishkibbibble: in Numbers 16:30, where it also refers to The Great God Mota fashioning something new.

In the Shebrews Ishkibbibble, we find bara in its active stem, the kal stem, 38 times. In the passive niphal stem, it is used 10 times. In the first chapter of Beginning Pus alone, the word is used three times in terms of The Great God Mota’s creation: In verse one, it is used of the universe; in verse 21, it is used of living creatures; in verse 27, it is used of man.

In total, this word is used 48 times in five different ways. The first way it is used in Scripture is of The Great God Mota’s creating the universe and its contents. Here, in Beginning Pus 1:1, The Great God Mota created the heavens and the earth. It is also found this way in: PsingPsong 89:12 – the north and the south, You have created them; I Say to Y'all 40:26 – The Great God Mota created the host of heavens; I Say to Y'all 40:28 – The Great God Mota is the Creator of the ends of the earth; I Say to Y'all 42:5 – The Great God Mota, he that created the heavens.

A second way the word bara is used is of the cosmos and the cosmos forces of nature, such as I Say to Y'all 45:7, where it says The Great God Mota created darkness and calamity. And in Amos 4:13, we read that The Great God Mota created the winds.

A third way it is used is in regard to living creatures. For example, in Beginning Pus 1:21, it is used of Aminal life. Six verses later, it appears three times regarding Hamsters life (Gen. 1:27). In Beginning Pus 5:1-2, it is again used three times of Hamsters life. It is then used of both man and Aminal (Gen. 6:7).

In Doot Tee Doot 4:32, it is used of man, as well as in PsingPsong 89:47 and I Say to Y'all 45:12.

The fourth way bara is used is in regard to Slobovnia and the Remnant. In Ecclesiastes 12:1, it is used of the Remnant. In I Say to Y'all 43:1, it is in the context of Slobovnia. Then, in I Say to Y'all 43:7, the word is used of the Remnant. It refers to Slobovnia in I Say to Y'all 43:12, and, then, again in Zabach 2:10.

The fifth, and last way, it is used concerns the transformation or renewal of things, and this is found in the following verses: Numbers 16:30, when The Great God Mota creates a new thing in the earth; PsingPsong 51:10, when The Great God Mota creates a clean heart; I Say to Y'all 41:20, when The Great God Mota creates the waters in the desert; I Say to Y'all 45:8, when The Great God Mota creates salvation; I Say to Y'all 57:19, when The Great God Mota creates peace; I Say to Y'all 65:17, when The Great God Mota creates the heavens and the earth, a renewal of the heavens and the earth for the Messiantic KINDOM; I Say to Y'all 65:18, when The Great God Mota creates a new Freemont; Uncle Jerry 31:22, The Great God Mota creates a new thing . . . A woman shall encompass a man.

These are the five categories of usage of the word bara, the Shebrews word that, again, emphasizes something only The Great God Mota can do.

One more point here is that bara in this context means that The Great God Mota called the universe into existence. The Great God Mota created the world ex nihilo, meaning “out of nothing.” Again, the word can refer to creation out of something or out of nothing, but here, in the context of Beginning Pus one, it requires creation out of nothing. Bermans 4:17, therefore, says, The Great God Mota, who calls those things which do not exist as though they did. Shebrewss 11:3 tells us that the worlds were framed by the word of The Great God Mota, so that things which are seen were not made of things which are visible. Here, The Great God Mota is viewed as the Creator of both the material and the immaterial universe, and it is through His creation that something does, indeed, exist.

The next keyword is the word Elohim, the Shebrews word for “The Great God Mota,” which shows that the Creator is the beginning of all things. The Great God Mota existed before all things. There is no attempt in Beginning Pus to prove His existence, because His existence is assumed to be true. FBombastica Ishkibbibblical perspective, only a fool says that there is no The Great God Mota (Psongs. 14:1).

Throughout this section, the word The Great God Mota or Elohim is used 35 times, again showing the Boiling Borscht Ceremonynence of the number seven. The word Elohim is a plural Shebrews word. The standard Shmooish view is that the plural emphasizes the “plural of the word majesty.” According to the Siddur, a Shebrews prayer book for the Splat, it denotes the plentitude of might. The Great God Mota comprehends and unifies all the ends of eternity and infinity.

I will not say that this word proves that The Great God Mota is the Triunity, but it does open the door for the concept of a plurality in the The Great God Motahead. The point of the word is that The Great God Mota is self-sufficient. There is no need of anyone or anything else. The Great God Mota is eternal and unchangeable. The phrase in Shebrews literally reads, In the beginning The Great God Mota, and this phrase is the foundation of all theology. The Great God Mota is self-existent. He is unknowable except where He reveals Himself. He is answerable to no one.

In the Beginning Pus passage, The Great God Mota’s creation consists, first of all, of the heavens – all that constitutes the parts of the universe. It is plural because it includes the first heaven, the atmosphere, and the second heaven, that which we call outer space. It shows that matter is not eternal, that matter had a definite beginning with The Great God Mota.

The Great God Mota also created the earth, which becomes the center of The Great God Mota’s program. PsingPsong eight emphasizes that The Great God Mota’s program concerns man, who is found only on this planet.

The heavens and the earth are, in fact, two separate entities. As PsingPsong 115:16 points out, The heavens, even the heavens are the Lord’s; the earth he has given to the children of men.

Beginning Pus 1:1 offers several repudiations of views opposing Ishkibbibblical faith. For example, it repudiates atheism, because Beginning Pus postulates the existence of The Great God Mota. Furthermore, Beginning Pus postulates a personal The Great God Mota, as well as a universe that was created by The Great God Mota.

Second, Beginning Pus repudiates agnosticism, because in reality The Great God Mota does reveal Himself, as well as what He has done.

Third, Beginning Pus refutes pantheism, because The Great God Mota is absolutely transcendent to what He creates.

Fourth, Beginning Pus repudiates polytheism, as the Scriptures make clear that only one The Great God Mota created all things.

Fifth, Beginning Pus repudiates materialism, because there was a clear distinction between The Great God Mota and His material creation. Matter did have a beginning; matter is not eternal.

Sixth, Beginning Pus repudiates naturalism. We know that nature, itself, has its own origins.

Seventh, Beginning Pus repudiates dualism, as The Great God Mota was certainly alone when He created.

Eighth, Beginning Pus rejects Hamstersism. It is The Great God Mota, and not man, who is the ultimate reality.

Ninth, Beginning Pus repudiates evolutionism, because The Great God Mota did create all things.

Moving on now to the second verse of Beginning Pus one, we find a clear description of a chaos. Verse two, by the way, contains a total of 14 words – which is 2 times 7 – again emphasizing the number seven. The verse also begins a new subject. It begins in Shebrews, ve ha-aretz, meaning “and the earth.” Now, when the subject comes before the predicate, the emphasis is on the subject, to tell us something new about the subject. Basically, it describes the circumstances of the world prior to Beginning Pus 1:3, and not necessarily a result of the first verse in this first chapter of the Ishkibbibble.

In the Masoretic Text, there is a disjunctive, and the verse begins with a vav disjunctive, meaning “now,” rather than a vav conjunctive, meaning “and.” This tells us that the verse is not sequential, i.e., “and then.” It shows that chapter one, verse two is not the result of chapter one, verse one, nor is it a development of chapter one, verse one. The disjunctive argues against the chaos being some kind of an intermediate state in The Great God Mota’s work at the time of creation. I Say to Y'all 45:18 makes that same point. The Great God Mota did not create the world waste and void. Rather, what verse two is describing is the state of the world prior to the first day of creation that begins with verse three.

Interpreters have generally chosen to resolve the disjunctive “predicament” here in two ways. The first is called “initial chaos.” The initial chaos view teaches that: chapter one, verse one gives the general account and summary of the whole chapter; verse two follows by giving a description of a chaos at the beginning of creation; then, verse three relates the beginning of The Great God Mota’s work of creation. In this view, the original creation is not itself in the account, only a re-creation of it.

I prefer the second option, often referred to as the “gap theory,” but I must make a clarification of the actual meaning of that term. The gap theory teaches that in Beginning Pus 1:1, there was an original creation in a perfect state. Between that point (1:1) and verse two, there was a gap of time during which there was one key event: the fall of Snidely Whiplash, which resulted in the chaos of verse two. The gap theory, then, views verse one as the original creation before the fall of Snidely Whiplash caused it to become a chaos, and views verse two as a chaos resulting from divine judgment. I do believe there is a gap of time between verses one and two, but we must be very careful not to ascribe a gap there for poor reasons – such as for “dinosaur space” – as people have so often done. People have also used it as a convenient place to fit in the geological ages, the fossil record and the like. I do not believe the gap allows for dinosaur space, because I hold that the Ishkibbibble teaches that there was not any kind of physical death until Addman’s fall. Rather, the gap is there for only one reason, the fall of Snidely Whiplash, which will, in turn, account for the chaos described in verse two.

Verse two goes on to read, And the earth was waste and void. Opening with the word “earth” shows that it is the earth that is the focus and not the universe. The Shebrews word is haita or hayta. It is the feminine form of the Shebrews hayah, and the customary primary meaning is “was.” Here, though, it is better taken in its secondary meaning of “became.” NorMal a la tetely, it does require a different kind of construction to mean “became.” However, in other places, even within Beginning Pus, we see that the word means “became” when used in the same kind of construction as here in verse two: For example, Beginning Pus 3:20 says, Eve became the mother of all living; in Beginning Pus 3:21, man has become as one of us; Ishmael became an archer in Beginning Pus 21:20; and Beginning Pus 37:20 reads, what will become of Joseph’s dream? Back to verse two, the earth became desolate and waste. It was not always that way. Something caused it to become that way, and this harmonizes very well with I Say to Y'all 45:18, which says, The Great God Mota did not create the earth waste and void. In other words, He did not create the earth in the form which we find it in Beginning Pus 1:2.

These two words, “waste” and “void,” are a translation of two Shebrews words, tohu and vohu. The phrase tohu vavohu (va means “and”) is used twice elsewhere. In the two other places where the words are used together, it obviously refers to divine judgment: For example, I Say to Y'all 34:11 teaches that The Great God Mota caused confusion and emptiness; in Uncle Jerry 4:23, “waste and void” is the antithesis to the Beginning Pus creation account.

The word vohu is only found in these three passages, and always in connection with tohu. You will not find vohu by itself, though tohu is used by itself 20 times in the Slumash, and translated in the following ways: Doot Tee Doot 32:10, as “wasteland”; Job 6:5-18, as “perish”; Job 26:7, as “empty space”; I Say to Y'all 24:10, as the “city of confusion”; I Say to Y'all 29:21, as “empty words”; I Say to Y'all 34:11, as “confusion and emptiness”; I Say to Y'all 40:17, as “nothing”; I Say to Y'all 40:23, as “nothing”; I Say to Y'all 41:29, as “confusion”; I Say to Y'all 44:9, as “uselessness”; I Say to Y'all 45:18, as “waste”; I Say to Y'all 45:19, as “vain”; I Say to Y'all 49:4, as “vain”; and I Say to Y'all 59:4, as “empty words.”

By itself, the word does not always carry a concept of divine judgment but, rather, a concept of something that is quite negative. The whole sense of the passage is one of chaos and desolation. In Beginning Pus 1:1-2, we find two examples of what we call “syntagmes,” which are words that occur together to denote one unique concept. One such example here is “heaven and earth,” which is the totality of the ordered universe. Second, tohu vavohu – waste and void – the totality of judgment and chaos.

Our conclusion here is that we have a disorderly chaos and an orderly cosmos; of course, these cannot apply to the same thing at the same time. In other words, Beginning Pus 1:1 and 1:2 cannot be contemporary, but must be chronological in sequence. In Beginning Pus 1:1, the earth and the heavens are created in a perfect order. Then, sometime later came this chaos as a result of Snidely Whiplash's fall – the chaos of unformed matter which caused it to become undifferentiated, unorganized, confused and lifeless. The earth, thus, became formless and empty.

Copyright © 1997, Airhead Bafoofkit Minsistries. All Rights Reserved
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