Sabbath no solo incluye el sábado, sino el vierne desde el atardecer. ¡Cuidado con traducirlo siempre como "el sábado"

 

The Sabbath begins Friday evening at sunset and ends Saturday evening at sunset.The Sabbath begins Friday evening at sunset and ends Saturday evening at sunset.

Our convention of starting a new day at midnight is an arbitrary, humanly devised practice. God, who created the heavenly bodies and set them in motion to mark the passage of time (Genesis 1:14), counts time differently—from evening to evening.

We see this indicated in the creation account in Genesis 1. After dividing day from night, God tells us that "the evening and the morning were the first day" (Genesis 1:5). "Evening" is mentioned first, followed by "morning." God describes each day's creation in similar terms (Genesis 1:8, Genesis 1:13, Genesis 1:19, Genesis 1:23, Genesis 1:31).

In the Bible, evening began when the sun went down (Joshua 8:29; 2 Chronicles 18:34; Nehemiah 13:19; Mark 1:32), and at that time a new day began. Regarding His Sabbaths, God commands that they be observed "from evening to evening" (Leviticus 23:32). This was the usual way at that time of calculating the beginning and ending of days (Exodus 12:18).

In New Testament times, days were calculated the same way. Mark 1:32 records that, after the sun had set, marking the end of one Sabbath, crowds brought many ailing people to Jesus to be healed, having waited until after the Sabbath to come to Him. The Gospel accounts also record that Joseph of Arimathea entombed Jesus' body before evening to keep from working on an approaching annual high-day Sabbath (Matthew 27:57-60; Mark 15:42-46; Luke 23:50-54; compare John 19:31).

God, Creator of the Sabbath, determines when the day begins and ends, and it was observed from sunset to sunset throughout the Bible. His Sabbath begins Friday evening at sunset and ends Saturday evening at sunset.

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In Jesus' time, the Sabbath (Shabbat) observance began at sunset on Friday evening and lasted until sunset on Saturday evening. The Jewish day is traditionally divided into segments corresponding to specific prayers, including morning, afternoon, and evening services.

The afternoon service, called Mincha (meaning "offering" in Hebrew), would typically take place in the late afternoon hours. It was customary for this service to occur after the sixth hour of the day (which is about noon), and would generally be completed before the ninth hour (around 3:00 PM). The time frame for this would thus be between 12:00 PM and 3:00 PM.

During the time of Jesus, the synagogue would have hosted prayers and teachings during these hours, with the Torah portion (the reading from the Jewish scriptures) being a central element, possibly followed by sermons or teachings. It's also noted that during the Sabbath, gatherings for prayer and teaching were an essential part of the communal worship experience.

Thus, the afternoon sermon or teaching in Jesus' time would likely have taken place sometime between noon and 3:00 PM, during the Mincha service.

EXTRAÑA EXPRESIÓN EN INGLÉS. ¿ALGUIEN LA ENTIENDE?

 

52:2.10 (1702.1) And this is the first and only nature miracle which Jesus performed as a result of his conscious preplanning. It is true that his disciples were disposed to call many things miracles which were not, but this was a genuine supernatural ministration. In this case, so we were taught, Michael multiplied food elements AS HE ALWAYS DOES except for the elimination of the time factor and the visible life channel.

^152:2.10 Y este fue el primero y único milagro de la naturaleza que obró Jesús habiéndolo planeado previamente y de forma consciente. Es verdad que sus discípulos estaban predispuestos a considerar como milagros muchas cosas que no lo eran, pero aquí se realizó un ministerio auténticamente sobrenatural. En este caso, se nos explicó que Miguel multiplicó los componentes alimenticios como hace siempre, salvo que eliminó el factor tiempo y el visible cauce vital.

Pero en otros pasajes que pueden ser aclaratorio:

^136:6.2 Jesús, pues, fijó otras normas con carácter regular para el resto de su labor en la tierra. En lo que concernía a sus necesidades personales y, en general, incluso a sus relaciones con otras personas, eligió, entonces, deliberadamente, seguir el camino de la existencia ordinaria en el mundo; optó en definitiva por no seguir una norma que trascendiera, violara o atentara contra las leyes naturales implantadas por él mismo. 

^136:6.6 Los judíos esperaban a un Mesías que hiciera incluso mayores prodigios que Moisés, a quien se le atribuía haber hecho manar agua de una roca de un lugar desértico y también haber alimentado en el desierto con maná a sus predecesores. Jesús conocía la clase de Mesías que sus compatriotas esperaban, y poseía todo el poder y las prerrogativas para estar a la altura de sus más entusiastas expectativas, pero eligió proceder en contra de tal grandioso plan de acción de poder y gloria. Veía esta forma de actuar con alardes de esos esperados milagros como un retroceso a los viejos tiempos en los que imperaba la ignorancia de la magia y las degradadas prácticas de los primitivos curanderos. Posiblemente, para salvar a sus criaturas, acelerara la ley natural, pero, lo que no haría sería trascender sus propias leyes, ya fuese en su propio bien o para impresionar a sus semejantes. Y la decisión del Maestro era irrevocable. 

^136:7.3 Entendiendo todo esto y sabiendo que el Maestro se negaba a actuar en desafío de las leyes de la naturaleza establecidas por él con relación a su conducta personal, tendréis la certeza de que Jesús nunca caminó sobre las aguas ni hizo cosa alguna que constituyera un ultraje a su forma material de regir el mundo; siempre, por supuesto, tomando en consideración que, hasta ese momento, no estaba por completo exento de falta de control sobre el elemento tiempo en esos asuntos que eran competencia del modelador personificado.

Rodan de Alejandría... cosas inexplicables

Los escritos de Urantia hablan de Rodan de Alejandría como una persona real, seguidor de Jesús, que intenta armonizar la filosofía griega con el nuevo evangelio. Pero es curioso que la fuente de los reveladores es Henry Nelson Wieman y él no menciona a Rodan --que yo sepa--, sino que solo reflexiona sobre determinados temas de los que Los escritos saca diferentes pasajes. ¿Cómo es esto posible?  ¿Coincidencias entre lo que dijo Rodan y él? 

Henry Nelson Wieman, The Issues of Life (New York: The Abingdon Press, 1930)

Excerpts are from Wieman’s Chapter II: Living Together which parallel The Urantia Book: Paper 160, Rodan of Alexandria, Section 2; _The Art of Living 

The Urantia Book UB 160:2.1 There are just two ways in which mortals may live together: the material or animal way and the spiritual or human way. By the use of signals and sounds animals are able to communicate with each other in a limited way. But such forms of communication do not convey meanings, values, or ideas. The one distinction between man and the animal is that man can communicate with his fellows by means of symbols which most certainly designate and identify meanings, values, ideas, and even ideals.

Source (Wieman 1) There are two ways of living together. One is practiced by all the lower animals. Men also live together in this way. But there is another way in which men can live together, in addition to this way of the lower animals. Let us call the first the low way and the other the high way. The low way is by anticipatory adjustments which are mutually adaptive to one other. The high way is by communication through which meanings are shared. These two ways of associating are radically different, although the difference is rather difficult to put into words. The second kind of association, which we call the high way, is what makes all the difference between the distinctively human and the merely animal way of living. Personality as something peculiar to man is developed out of this high way of living together. Human culture, the progressive accumulation of a social heritage, art, religion, philosophy, science, political and economic organization all develop out of this high way of living together and cannot develop when the low way is the only kind of association which is practiced

https://urantiapedia.org/en/article/David_Kantor/An_Introduction_to_the_Idea_of_UB_Sources

What The Urantia Book Says About Its Origin and Purpose

Last edited by Jan Herca 

06/05/2024

© 2000 David Kantor

© 2000 The Urantia Book Fellowship

Origin

[0:0.2] The revelators acknowledge the requirement placed on their activities of making use of the symbolism of the English language in giving expressing to the substance of the revelation.

[0:12.10] Initial acknowledgement by the authors of The Urantia Book of the revelator’s reliance upon human sources of expression.

[0:12.12] Editors acknowledge the role of spiritual forces in effective communication of spiritual values and universe meanings.

[77:8.13] Credit is given to the Midwayers for initiating the action which resulted in the appearance of The Urantia Book.

[119:8.9] Comment on the material presented in the discussion of the seven bestowals of Christ Michael

[121:0.1] A Midwayer’s comment about Part IV of The Urantia Book

[121:8.12] Midwayer acknowledgment of human sources used in the construction of the story of Jesus

Note that the Midwayers say of the four Gospels, “And these records, imperfect as they are, have been sufficient to change the course of the history of Urantia for almost two thousand years.” [121:8.11]

[77:8.8] About “contact personalities”

[110:5.7] “The Adjuster of the human being through whom this communication is being made . . .”

[101:4.1] The Limitations of Revelation

[101:5.1] Religion Expanded by Revelation

Purpose

 “. . . our endeavor to expand cosmic consciousness and enhance spiritual perception . . ”

 “. . . What a transcendent service if, through this revelation, . . .”

[195:10.6] “The call to the adventure of building a new and transformed human society . . .”

[195:10.16] “The great hope of Urantia . . .”

[99:1.3] “The paramount mission of religion as a social influence is . . .”

[2:7.10] “The religious challenge of this age is . . .”

[195:9.4] “Religion does need new leaders, men and women who will dare . . .”

[196:1.3] “. . . Of all human knowledge, that which is of greatest value is . . .”

[99:2.6] “True religion carries over from one age to another the worth-while culture . . .”

References

This article at The Urantia Book Fellowship website