Sa 26. Jun 2021, 15:50
For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. Isa 66:22-23
Sa 26. Jun 2021, 15:50
Mo 13. Dez 2021, 07:50
Fr 3. Jun 2022, 14:17
Quotation territories now to the Israelites,
to keep the years according to this number, 364 days;
this is a full year!
They shall not confound his time by his days and his feasts;
for all things shall be according to their testimony.
They shall not leave out a day, neither shall they shift a feast.
33
But do they not observe these things,
and do not keep those according to His command,
then they will confuse all their seasons,
and the years will be brought out of their order
(and they will confuse their seasons
and the years will be brought into disorder),
and they will disregard their ordinances.
34
And all the Israelites will forget the course of the years
and will no longer find it;
likewise they shall forget the new moon, and the seasons, and the sabbath day
And shall err in all the ordinances of the year.
S.: Book of Jubilees or Little Genesis
Mo 6. Jun 2022, 07:57
A significant function of the lunar-week-unit or the lunar-quarter-phase was seemingly in the determination of the Sabbath--where each reoccurring 7th whole-day of the lunar-cycle was religiously observed.
The definition of only a lunar-based-week in Palestine in centuries prior to the First Century raises some question as to whether the 7th-Day Sabbath (as it was observed under the late Second-Temple) was counted as a quarter-division of the lunar-cycle... or if perhaps the 7th Day Sabbath was counted by some other cycle. The religious calendar observed under the late Second-Temple is well detailed in the writings of the priest-historian, Josephus. From the writings of Josephus, it is very clear that the 7th day was especially significant as being the Jewish Sabbath. On 7th days ordinary occupation ceased, and additional Temple sacrifices were offered. (Refer to Antiquities, Book 1, 1:1; Book 3, 6:6; Book 3, 10:1; etc.; etc.). It isn't very obvious that the 7th days (or Sabbaths)--as spoken of by Josephus--were once celebrated by mainstream Jews in association with the lunar-week-unit.
it seems that--under the late Second-Temple --more than one version of the Sabbath might have been counted and celebrated. A Sabbath which was not lunar-based can more clearly be detected from the writings of a Jewish sect--who once resided at Qumran (located about 30 miles outside of Jerusalem).
Josephus noted that a Jewish sect known as the Essenes were excluded from performing sacrifices at the Temple
This exclusion of the Essenes from the common court of the Temple indicates that the first-century members of the group may have promulgated religious practices which were in opposition to religious practices adhered to by the Temple priests.
An analysis of the Sea Scrolls seems to show that the Qumran sect advocated a different priesthood... and it is clear that the group also advocated a calendar change (presumably, in opposition to the established Temple).
It is significant that ... weeks in each seasonal cycle --as minimally was advocated by at least the Qumran sect --were not lunar-based-weeks, but rather these weeks were nothing more than a continuous chain of 7-day-cycles.
It is possible in the late Second-Temple Era that other Jewish groups might have also advocated a change of the priesthood (and possibly also a change in the religious calendar). By the First Century CE, it is apparent that many of the Jews were generally dissatisfied with the Temple priesthood. Confusion seems to have existed concerning the legitimacy of those who were appointed to occupy the office of the high-priest. This confusion concerning the appointment of the high-priest is echoed in 'Antiquities of the Jews' (by Josephus)
Because the last of the high-priests who served under the Second-Temple were appointed by foreign governors (and thus were presumed to be illegitimate), it's easy to recognize why certain among the Jews would have favored a reformation. An analysis of the 52 week religious calendar--advocated at Qumran--seems to show that the Sabbath week (actually a seasonal subdivision) may have been determined very differently than was the Sabbath week determined by the priesthood who served during the early-part of the Second-Temple Era. As better explained below, it minimally appears that priests--who served during the early-part of the Second-Temple Era--adhered to lunar-based Sabbath (or a Sabbath observed in association with each lunar quarter-phase).
It is possible in the late Second-Temple Era that other Jewish groups might have also advocated a change of the priesthood (and possibly also a change in the religious calendar)
Mo 6. Jun 2022, 08:17
To be more specific about half-Moon accounting, a day count between waxing and waning stages can especially be recognized from certain of the sea scrolls that were recovered at Qumran. These several snippets of early-written text surprisingly indicate the ancients would have tracked each half of the lunar month in cross-reference with parts or stages of light or darkness. In example, portions from the Hymn Scroll reflect that some among the period astronomers did account for time in distinct periods (or patterns) of either daytime or nighttime:
"The times for worship . . . from cycle to cycle . . . at the return of day, according to the ordinance . . . at the appointed return of night, in their station . . . in the fixed position of stations according to the law of their markers . . . " (my paraphrase).
It can be interpreted from others of the sea scrolls that the lunar month would sometimes have been tracked (or mapped) in specific half cycles (from either the limits of the full-phase or from boundary of the new-phase).
Scroll 4Q317, in particular, shows the half Moon to have been uniquely tracked in corresponding parts or stages of light and darkness. The following paragraph represents a reconstruction of the scroll (based upon the currently available English translations):
The theme of Scroll 4Q317 is significant in mirroring that a segment of period astronomers would have formally charted the half-Moon cycle. On this respective scroll, the phases of the Moon (waxing and waning) are clearly mapped throughout 14 parts or stages of light and 14 parts or stages of dark.
A unique half-month accounting for the revolution of the lunar month was recognized several years ago by those researchers who first worked on recovering the scrolls. A lead translator then noted that some among the ancients appear to have tracked the month cycle from the full phase of the Moon (J. T. Milik, 1959). A modern equivalence is perhaps easier to make through an analysis of the early used Roman Calendar. This calendar was originally lunar based (with the full-phase of the Moon appearing at mid-month). In this lunar calendar, the last days of the Moon (in the waning phases) were counted backward to the beginning of the next month. Thus, the middle of the month (or the point of the full-phase of the Moon) was specially reckoned and this epoch seems to have had a certain special significance throughout the ancient world.
When describing the revolutions of the heavenly luminaries, the author (or authors) of the Enoch literature likewise noted that the location of a half part (or division) between light or darkness. The position of the cited half was described at the middle of the lunar month--as follows:
"[Light is given to the Moon] in (definite) measure. . . when her light is uniform it amounts to the 7th part. . . in the beginning. . . the Moon sets with the Sun, and is invisible that night with the 14 parts and the half of one of them. . . In single 7th parts she accomplishes all her light in the east, and in single 7th parts accomplishes all her darkness in the west . . . ".
Texts produced and reproduced in the era of the Temple thus mirror that some among the ancients did uniquely account for each half-Moon cycle--where each half month was resolved in the context of a fixed time grid or pattern (of light or darkness).
It is here significant that 14 waxing days and 14 waning days inherently equal a total time span of 28 solar days. A formal count of the month by lunar-stages is further evident from some of the scrolls (which are conspicuous in the usage of no more than a fixed count of 28 days in each lunar cycle):
Note that not one fragment recovered from Qumran Cave 4 has a description of a lunar month that contained more than 28 days (refer to the 'Astronomical Books Of Enoch', by Milik. Pages 283-284).
Clement of Alexandria (2nd century) furthermore described the lunar month in 4 weekly periods of 7 days--as follows:
"And in periods of 7 days the moon undergoes its changes. In the first week she be comes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears." ([i]'The Stromata', Chapter 16).[/i]
This indicated accounting of the Moon in units of the week is additionally significant in regard that Echad B+Shabat [= One-to-Sabbath] appears to have additionally been accounted for [= within the context of the lunar-month cycle].
The above cited celebration (called the 'one' or the 'first') is of special interest because in seven verses throughout the New Testament a seemingly similar Sabbath date can be cited. In example, the previously quoted verse from the book of Acts mirrors a nighttime assembly among Christians on this date--as follows:
"And upon the One-to-the-Sabbaths [or Greek: Mia twn Sabbatwn], when the disciples came together to break bread, Paul preached unto them, in expectation (or observance) of the coming of morning; and continued his speech until midnight . . . When he . . . had broken bread, and eaten, and talked a long while, even till break of light had come, they brought the young man . . . " (refer to the Greek version, Chapter 20: verses 7-12).
In the Acts account as quoted above, the disciples are shown assembled upon 'Mia twn Sabbatwn'. (Note that "One-to-the-Sabbaths" would represent a literal translation of the cited calendar term). Because of the description of an assembly throughout the night hours upon the One-to-the-Sabbaths, it seems plausible to interpret this respective occasion in the context of Enoch's guides.
Mo 6. Jun 2022, 08:28
"On the basis of Eastern practice, it was assumed that the Jews of that time were NO LONGER IN FULL COMPLIANCE WITH OLD JEWISH PRACTICES" (A New Look at the Christian Sabbath).
Basically, one group held to the practice of the present Jews (which was the designation of the Passover on the 14th day of the moon and a strictly lunar-based calendar), i.e., Jewish designation that the day of the Passover was calculated according to the SABBATH CALENDAR (the same as the old Chodesh cycle - or fixed weeks plus new moon day) "(ibid.). This passage from Socrates Scholasticus clearly shows that the Jews in the early 5th century had gone astray and no longer maintained the weekly Sabbath cycle (which was in harmony with the phases of the moon) as ordained by YHWH in Exodus 16.
The fact that " others in the East kept this feast [Passover] on the Sabbath" indicates that this group still preserved YHWH's weekly Sabbath calendar - under this calendar, the first high day of Passover ALWAYS fell on a weekly Sabbath (the 15th of Nisan).
Mo 6. Jun 2022, 08:46
The lunar-half-cycle counts between the occurrences of Newmoon and Fullmoon inherently defines 4 lunar-based weeks in each reoccurring lunar-cycle. Here, it is pertinent to note that Scroll 4Q317 (as also previously cited) additionally shows the occurrence of 'Echd BShbt' (or literally, the 'One of the Sabbath') in correspondence with the waxing and waning stages of the Moon
The uniqueness of 'Mia' as a singular date which literally means a 'one' (and 'Sabbatwn' for a lunar-phase event) is significant in the regard that the cited singular date (a 'one') is indicated to have occurred in association with an extended Sabbath interval (at 'Sabbatwn'). This extended Sabbath (a time of plural Sabbaths) could only have occurred at the epoch of the half-lunar-cycle (as documented in Chapter Three, and in Appendix A).
While it is clear from Scroll 4Q317 that the occurrences of NM and FM refer to two lunar quarter-phases (spaced at opposite halves of the lunar cycle, and thus spaced 14 and ½ days apart), it isn't fully or exactly clear--from the cited scroll-whether the 'One to the Sabbath' should refer to the first-phase (or first quarter) and to the third-phase (or third quarter), or to the new-phase and to the full-phase.
The early understanding of the term 'One to the Sabbath' (as shown on Scroll 4Q317) can hardly have been that of the first day of the literal seven-day week. Instead, the reoccurring date 'One to the Sabbath', spaced at 14 ½ day intervals, is indicated to distinctly pertain to the two nodes in opposite halves of the lunar-cycle (similar to the above shown diagram).
The popular English translation of this text is: 'first day of the week', but the term 'first' in the original Greek is more properly 'proton' or 'protos'. Instead, all of the seven cited passages unilaterally use the same identical word 'Mia'. Again, this conformity of usage--in all seven instances--proves that the translation 'first' is not fully correct. Clearly and simply, the meaning of the unique date in the cited seven passages points away from the meaning of 'first day' and, instead, has a meaning akin to singular. (As a lunar-cycle date this meaning would probably refer to either one-stage-of-the-lunar-cycle, or perhaps to one-whole-extraneous-day which was counted in association with a progression of the lunar-weeks). Again, the consistency of this usage (in seven diverse instances) indicates that '1 of the Sabbatwn' refers to a formal lunar-calendar date.
Mo 6. Jun 2022, 08:51
The following diagram shows a probably at that time common counting method of the moon cycle over two halves, 14 days of increasing and 14 days of decreasing moon. In between in each case a half day as extended Sabbath time and the following change in the observation of the day beginning. During the waxing moon phase the day began with the evening (evening to evening), after the full moon night in the middle of the moon cycle the day beginning changes then to the morning (morning to morning), in order to begin then again in the evening with sighting of the new moon crescent.
On the eighth of the month, the moon [rules all the day in the midst] of the sky, [fourteen and one-half parts being obscured. And when the sun sets,] its light [ceases] to be obscured, [and thus the moon begins to be revealed] on the first day of the week [(or 'Echd BShbt')] (the eighth of the month).
On the twenty-second [of the month, the moon rules all the night in the midst of the sky,] fourt[een and one-half parts being revealed.]
And when [the sun] sets, [its light ceases to be revealed,] and thus the moon begins to be [obscured on the first day of the week] [(or 'Echd BShbt')] [(the twenty-second of the month).]
Mo 6. Jun 2022, 09:57
Mi 15. Jun 2022, 17:21
Thus saith the Lord G-d; The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened. Ezek.46:1
But it came about the next day, the second day of the new moon,... 1 Sam 20:27 NASB
Then Jonathan... did not eat food on the second day of the new moon 1 Sam 20:34 NASB
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