The Discovery of Genesis by C. H. Kang, Ethel R. Nelson Page A
Authors: C. H. Kang, Ethel R. Nelson
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Close consideration to the calligraphic record of the Chinese will reveal an authentic record of their pristine religious concepts. To suggest anything good or prosperous, the lamb was often used in a character. For example, good, virtuous, perfect in the more ancient writing is clearly, whereis words , and thus the character expresses that the lamb’s words are good. A second way of arranging these radicalsconveys the idea of examining with care, to judge , for this is the ultimate prerogative of the Lamb. “He who sat upon it is called Faithful and True, and in righteousness He judges and makes war. … And the name by which He is called is the Word of God” (Revelation 19:11, 13). In another beautiful symbol, prosperity, happiness, auspicious , God and the lamb are wedded to create the character representation.
To portray the sinlessness of Christ, only unblemished, perfect, sacrificial animals were used in the Hebrew services. “Take a bull calf for a sin offering, and a ram for a burnt offering, both without blemish , and offer them before the Lord” (Leviticus 9: 2). This verse is exactly duplicated by the Chinese character for sacrificial animals where the animals specified are a lamb and a bullock, ox . These beasts must also be unblemished, or beautiful .
The Chinese and Hebrews surely must have had identical roots in the ancient past, as evidenced by the similarity of their religious rituals. They both observed morning and evening sacrifices. “One lamb you shall offer in the morning , and the other lamb you shall offer in the evening ” (Exodus 29:39). This had great significance, for at the third hour (9 a.m.) Christ was to be hung on the cross (Mark 15:25), the time of the morning sacrifice; and at the ninth hour (3 p.m.) He gave His life (Mark 15:34), when the evening sacrifice was being offered.
“Hsi,” sacrificial animals in Chinese, has the same phonetic sound as the word “hsi” evening and “hsi” west . It would certainly seem that “hsi” indicating the sacrificial animals arose phonetically by association with the time of the ritual in the evening. On the other hand, another word for sacrifice is, “szu.” By itself, the constituent radicalis “szu” and designates time: 9–11 a.m. “Szu” must therefore be a morning sacrifice. Furthermore, in the more explicit older calligraphy, 6 is written aswhich portrays two persons with uplifted hands worshiping God at the Garden . Evidently outside the gates of Eden was the site where the original altar was set up by Adam.
In the Chinese culture the eldest son or firstborn must have been the one who inherited the priestly duties of directing the family to God. It was his privilege to pray to or invoke God on behalf of the others. He was the family spokes man . In the Hebrew economy, the eldest son also inherited the birthright with its sacred duties.
This tremendous privilege Cain, as the eldest son, had viewed lightly; he thus despised righteous Abel and his offering, which had been acceptable to God.
You might be thinking, “What is so important about the ancient sacrificial system of the Chinese and why compare this with the Hebrew rituals? After all, many other early cultures had animal sacrifices-even human sacrifices!” In truth, there were a vast number of sacrificial systems with a great variety of animal offerings. But these were a corruption of the original meaningful services designated by God as object lessons. Also, the polytheistic peoples, following in the footsteps of the renegade Cain, offered to a multitude of deities. Only the Hebrews and Chinese were strict monotheists. 7 Only they understood and appreciated the pathos of the ceremonies.
During the long Hebrew sojourn in Egypt, much of this time in bondage when they were allowed no freedom of worship, they largely forgot the religion of their ancestors, Jacob
Close consideration to the calligraphic record of the Chinese will reveal an authentic record of their pristine religious concepts. To suggest anything good or prosperous, the lamb was often used in a character. For example, good, virtuous, perfect in the more ancient writing is clearly, whereis words , and thus the character expresses that the lamb’s words are good. A second way of arranging these radicalsconveys the idea of examining with care, to judge , for this is the ultimate prerogative of the Lamb. “He who sat upon it is called Faithful and True, and in righteousness He judges and makes war. … And the name by which He is called is the Word of God” (Revelation 19:11, 13). In another beautiful symbol, prosperity, happiness, auspicious , God and the lamb are wedded to create the character representation.
To portray the sinlessness of Christ, only unblemished, perfect, sacrificial animals were used in the Hebrew services. “Take a bull calf for a sin offering, and a ram for a burnt offering, both without blemish , and offer them before the Lord” (Leviticus 9: 2). This verse is exactly duplicated by the Chinese character for sacrificial animals where the animals specified are a lamb and a bullock, ox . These beasts must also be unblemished, or beautiful .
The Chinese and Hebrews surely must have had identical roots in the ancient past, as evidenced by the similarity of their religious rituals. They both observed morning and evening sacrifices. “One lamb you shall offer in the morning , and the other lamb you shall offer in the evening ” (Exodus 29:39). This had great significance, for at the third hour (9 a.m.) Christ was to be hung on the cross (Mark 15:25), the time of the morning sacrifice; and at the ninth hour (3 p.m.) He gave His life (Mark 15:34), when the evening sacrifice was being offered.
“Hsi,” sacrificial animals in Chinese, has the same phonetic sound as the word “hsi” evening and “hsi” west . It would certainly seem that “hsi” indicating the sacrificial animals arose phonetically by association with the time of the ritual in the evening. On the other hand, another word for sacrifice is, “szu.” By itself, the constituent radicalis “szu” and designates time: 9–11 a.m. “Szu” must therefore be a morning sacrifice. Furthermore, in the more explicit older calligraphy, 6 is written aswhich portrays two persons with uplifted hands worshiping God at the Garden . Evidently outside the gates of Eden was the site where the original altar was set up by Adam.
In the Chinese culture the eldest son or firstborn must have been the one who inherited the priestly duties of directing the family to God. It was his privilege to pray to or invoke God on behalf of the others. He was the family spokes man . In the Hebrew economy, the eldest son also inherited the birthright with its sacred duties.
This tremendous privilege Cain, as the eldest son, had viewed lightly; he thus despised righteous Abel and his offering, which had been acceptable to God.
You might be thinking, “What is so important about the ancient sacrificial system of the Chinese and why compare this with the Hebrew rituals? After all, many other early cultures had animal sacrifices-even human sacrifices!” In truth, there were a vast number of sacrificial systems with a great variety of animal offerings. But these were a corruption of the original meaningful services designated by God as object lessons. Also, the polytheistic peoples, following in the footsteps of the renegade Cain, offered to a multitude of deities. Only the Hebrews and Chinese were strict monotheists. 7 Only they understood and appreciated the pathos of the ceremonies.
During the long Hebrew sojourn in Egypt, much of this time in bondage when they were allowed no freedom of worship, they largely forgot the religion of their ancestors, Jacob
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