Seventh Day of the week




Der Eröffnungssatz der Bibel ist die Grundlage der biblischen Numerik. Durch diese sind wir besser in der Lage zu verstehen, wie G-tt mathematische Wahrheiten in Seine g-ttlichen Schöpfungen eingewebt hat.

Re: Seventh Day of the week

Beitragvon Ria Tameg » So 5. Mai 2024, 13:59

Die englischen Wörter in der KJV

the eves of the sabbaths


stammen von einem einzigen Wort, das Markus verwendet: prosabbaton, das eine Kombination aus der griechischen Bedeutung pro und sabbaton, was Sabbat bedeutet. Das Wort prosabbaton wurde von zwischentestamentlichen Autoren (Apokryphen und Pseudepigraphen des AT) verwendet, um sich auf den Tag vor dem wöchentlichen Sabbat zu beziehen, wie in Jud.8,6 und 2.Makk.8,26

And she fasted all the days of her widowhood, save the eves of the sabbaths [prosabbaton], and the sabbaths [sabbaton], and the eves of the new moons, and the new moons and the feasts and solemn days of the house of Israel. Jud.8:6
καὶ ἐνήστευε πάσας τὰς ἡμέρας χηρεύσεως αὐτῆς, χωρὶς προσαββάτων [prosabbaton]καὶ σαββάτων [sabbaton] καὶ προνουμηνιῶν καὶ νουμηνιῶν καὶ ἑορτῶν καὶ χαρμοσυνῶν οἴκου ᾿Ισραήλ.


For it was the day before the sabbath [sabbaton], and therefore they would no longer pursue them. 2.Makk.8,26
ἦν γὰρ ἡ πρὸ τοῦ σαββάτου [sabbaton], δι᾿ ἣν αἰτίαν οὐκ ἐμακροθύμησαν κατατρέχοντες αὐτούς.


Eine Schrift mit falscher Verfasserangabe heißt Pseudepigraph, jene religiösen Schriften des Judentums bzw. des beginnenden Christentums, die ungefähr zwischen 200 v.u.Z. und 200 u.Z. geschrieben wurden. Als Apogryphen werden Bücher bezeichnet, die den Abschriften der Septuaginta hinzugefügt wurden, die aber nicht zum Kanon der Heiligen Schrift an sich gehören.
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 11. Mai 2024, 19:05

One can scour the 'net and find many, many sites which claim they can "prove" that there were two Sabbaths in passion week and that Jesus was crucified on Wednesday, Thursday or some other day. The problem is none of those sites quote Jewish sources. So check Jewish sources to find out if 1/7 ULB are considered Sabbaths by Jews. If that was true in the 1st century it should be true today.

The Jewish Virtual Library is a list of all the special Sabbaths the Jews observe. The Jews observe thirteen special Sabbaths. Note 1/7 ULB is not one of the special Sabbaths

Sabbaths, Special
1 Shabbat Mevorekhin,
2 Shabbat Rosh Hoclesh
3 Shabbat Shuvah
4 Shabbat Hol ha-Moed (the weekly Sabbath that occurs during the intermediate days of Passover/UB)
5 Shabbat Hanukkah
6) Shabbat Shirah
7 Shabbat Shekalim
8 Shabbat Zakhor
9 Shabbat Parah
10 Shabbat ha-Hodesh
11 Shabbat ha-Gadol (the weekly Shabbat which precedes Passover, the Great Sabbath)
12 Shabbat Hazon
13 Shabbat Nahamu
S.: https://www.jewishvirtuallibrary.org/sabbaths-special


Man kann das Internet durchforsten und viele, viele Seiten finden, die behaupten, sie könnten "beweisen", dass es zwei Sabbate in der Passionswoche gab und dass Jesus am Mittwoch, Donnerstag oder einem anderen Tag gekreuzigt wurde. Das Problem ist, dass keine dieser Seiten jüdische Quellen zitiert. Überprüfe also jüdische Quellen, um herauszufinden, ob 1/7 ULB von Juden als Sabbat angesehen wird. Wenn das im 1.Jh. der Fall war, sollte das auch heute noch so sein.

Die Jewish Virtual Library ist eine Liste aller besonderen Sabbate, die die Juden halten. Die Juden halten dreizehn besondere Sabbate ein. Beachte, dass 1/7 ULB nicht einer der besonderen Sabbate ist

besondere Sabbate
1 Shabbat Mevorekhin,
2 Shabbat Rosh Hoclesh
3 Shabbat Shuvah
4 Shabbat Hol ha-Moed
5 Shabbat Hanukkah
6) Shabbat Shirah
7 Shabbat Shekalim
8 Shabbat Zakhor
9 Shabbat Parah
10 Shabbat ha-Hodesh
11 Shabbat ha-Gadol
12 Shabbat Hazon
13 Shabbat Nahamu
S.: https://www.jewishvirtuallibrary.org/sabbaths-special


Ist der erste Tag des Pessachfestes ein Schabbat? (Is the first day of Passover a Sabbath?)

Nein, es ist ein heiliger Tag, der erste Tag des Feiertags, wie der letzte Tag. Traditionelle Juden außerhalb Israels betrachten die ersten 2 und die letzten 2 Tage als heilige Tage. (Das Pessachfest dauert also 7 oder 8 Tage.)

Der Sabbat ist immer der 7. Tag der Woche. Wenn Pessach am Schabbat beginnt, werden Gebete hinzugefügt oder geändert, um sie an den Schabbat anzupassen.

Die Tage dazwischen werden hol hamoed genannt, die normalen Tage eines Festes. Dasselbe gilt für Sukkot. Wenn der Schabbat in die dazwischen liegenden Tage fällt, werden der Schabbatliturgie besondere Gebete und Lesungen hinzugefügt, aber er wird trotzdem wie andere Schabbate gefeiert.

Ansonsten gelten die Feiertagsgesetze über die Arbeit nicht (man kann Auto fahren, Geld verdienen usw.) während des Hol Hamoed. Aber an Pessach muss man koscher essen, und an Sukkot ist man in der Sukkah, und einige Gebete werden der täglichen Liturgie hinzugefügt.
Meridith Patera, Jüdische Erzieherin

No, it is a holy day, the first day of the holiday, like the last day. Traditional Jews outside Israel consider the first 2 and last 2 days holy days. (So Passover lasts 7 or 8 days.)

The Sabbath is always the 7th day of the week. If Passover starts on Shabbat, prayers are added or altered to fit the Sabbath.

The days in between are called hol hamoed, the ordinary days of a festival. Same with Sukkot. If Shabbat falls during the in-between days, there are special prayers and readings added to the Shabbat liturgy, but it's still celebrated like other Shabbats.

Otherwise, holiday laws about work do not apply (you can drive, earn money, etc.) during hol hamoed. But on Passover you must keep kosher for Passover, and on Sukkot you are in the sukkah, and some prayers are added to the daily liturgy.
Meridith Patera, Jewish Educator


Der erste Tag von פסח (Pessach) ist יום טוב (Jom Tov), kann aber auch שבת (Schabbat) sein, je nachdem, auf welchen Tag der Woche er fällt.

Für Tage, die Jom Tov sind, gelten viele der gleichen strengen Regeln und Vorschriften wie für den Schabbat (z. B. das Verbot verschiedener arbeitsbezogener Tätigkeiten). Zumindest vom jüdischen Standpunkt aus wird der Begriff Schabbat jedoch in der Regel nur für den Zeitraum von (kurz vor) Sonnenuntergang am Freitagabend bis (zum Erscheinen der drei Sterne am) Samstagabend verwendet. Andere Begriffe wie Yom Tov, Moed, Chag usw. werden eher für andere Arten von besonderen Tagen verwendet, auch wenn es viele Überschneidungen bei den Praktiken und Vorschriften gibt.

Einer der vielen Unterschiede zwischen Schabbat und Jom Tov (und der Grund, warum diese Begriffe im Allgemeinen nicht austauschbar verwendet werden) ist die Zulässigkeit des Kochens, das am Schabbat verboten ist, am Jom Tov jedoch - mit gewissen Einschränkungen - erlaubt ist. Ebenso ist das Tragen von Gegenständen auf öffentlichen Wegen (zumindest ohne die Umgehung eines Eruvs) am Schabbat verboten, am Jom Tov jedoch erlaubt. Und in Bezug auf den Gebetsgottesdienst ist es unabhängig davon, ob es Schabbat ist oder nicht, ob es Jom Tov ist oder nicht, und beide Parameter haben Einfluss darauf, welche der verschiedenen Gebete gesprochen werden (und auch darauf, welche Teile der Tora gelesen werden).
Michael Safyan, Enkel des Rabbiners, besuchte eine jüdische Tagesschule, Familie ist konfessionsübergreifend

The first day of פסח (Pesach — Passover) is יום טוב (Yom Tov) but may or may not be שבת (Shabbat), depending on which day of the week it falls.

Days that are Yom Tov have many of the same stringencies and observances as Shabbat (such as various forms of work-related activity being prohibited). However, at least from a Jewish standpoint, one typically does not use the term Shabbat other than to refer to the period from (just before) sundown on Friday evening until (the appearance of three stars on) Saturday night. Other terms like Yom Tov, Moed, Chag, etc tend to get used for other types of special days, even though there are many overlapping practices and stringencies.

One of many differences between Shabbat and Yom Tov (and why such terms are generally not used interchangeably) is the permissibility of cooking, which is prohibited on Shabbat yet permitted — with certain restrictions — on Yom Tov. Likewise, carrying items in the public way (at least without the workaround of an Eruv) is prohibited on Shabbat yet permitted on Yom Tov. And, with respect to the prayer service, whether it is or is not Shabbat is independent of whether it is or is not Yom Tov, and both of those parameters impact which of the various different prayers are said (as well as which parts of the Torah are read).
Michael Safyan, Rabbi's grandson, attended Jewish day school, family spans denominations


Das Datum des Pessachfestes wird unabhängig vom Schabbat berechnet. Technisch gesehen ist es ein "Yom Tov", an dem viele der gleichen Einschränkungen gelten, aber nicht alle.
Diana Dubrawsky

The date of Passover is calculated independenty of Shabbat. Technically it is a ‘yom tov’, on which many of the same restrictions are in force, but not all.
Diana Dubrawsky
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Re: Seventh Day of the week

Beitragvon Ria Tameg » So 19. Mai 2024, 14:00

To come back once again to the special sabbaths that Jews observe, here is another reference to the fact that the Sabbath, which was a Great (Day) in John 19:31, coincided with the Feast Day of Unleavened Bread.

According to the Jews, the weekly Sabbath which precedes Passover is called Shabbat HaGadol.
s. above: Jewish Virtual Library

However, this does not agree with the Orthodox Jewish Bible (OJB) statement where it is said

Therefore, those of Yehudah, vi-bahlt (since) it was Preparation Day [with Chag and Shabbos fast approaching], they did not want the geviyot to be left on HaEtz (Tree) [Ex 12:16; Dt 21:22-23; Josh 8:29; 10:26-27] during Shabbos, for it was → Shabbat HaGadol [VAYIKRA 23:11], requested Pilate to have the legs broken and the geviyot taken away. Jhn.19:31 OJB Source: https://www.biblegateway.com/verse/en/John%2019%3A31

Note: According to the Jewish Virtual Library, Jews do not refer to the Day of which John writes as a special Sabbath (Shabbat HaGadol). According to the Jewish, Shabbat HaGadol falls on the weekly Sabbath immediately before Passover. which should actually celebrate on the 10th day/Nissan every year, because according to Jewish tradition the 10th day before the Exodus must have been a weekly Sabbath.

John 19:31, among others, is referred by those who believe that there must have been two Sabbaths during the week of the crucifixion, to explain that John in this verse is referring to the annual feast day Sabbath and that the weekly Sabbath would fall on a different day within the Passover week.

This verse however shows clearly that the day after the preparation day of the Passover is called Shabbat HaGadol and this day is called Shabbat HaGadol solely because the festival (Chag) and the weekly Sabbath (Jewish: Shabbos) fall on one and the same day, namely the 15th of Nissan [with Chag and Shabbos fast approaching].

The greetings for Shabbat are “Shabbat shalom” (Sabbath peace) or the Yiddish “gut Shabbos” (“good Sabbath”): "Good Shabbos and Chag sameach!!

The OJB places Shabbat HaGadol within the week of Passover (day 15/Nissan), in agreement with the statement of John 19:31, not immediately before it, as is the case in Jewish thought. The Bible contains the Christian canon in the Jewish/Ashkenazi style.

If the feast day of Passover were to fall on a different day than the weekly Sabbath within the week of Passover, then both Days would not be considered Shabbat HaGadol on their own.

Jews have placed Shabbat HaGadol on the week immediately before Passover. According to their understanding, this great Sabbath always falls on day 10/Nissan. However, due to the use of an unbiblical calendar with uninterrupted weeks in relation to the Passover week, it does not happen that day 10/Nissan falls on a (weekly) Sabbath every year. Therefore, Jews alternatively celebrate Shabbat HaGadol on the weekly Sabbath immediately before the Passover week.

In fact, however, according to the biblical calendar, the weekly Sabbath coincides with the Feast Day on Day 15/Nissan year after year.

The word "feast", hebrew chag, can be derived from its root word and translates as "to move in a circle," meaning that the Creator gave His feasts as a cycle to be observed yearly

Thou shalt therefore keep this ordinance in his season from year to year. Ex.13:10

In the biblical calendar, the day 7/week falls constantly on the 15th day of the month just as Chag and Shabbat coincide in the Pesach week and therefore this order can be kept in its time year after year . In a calendar with uninterrupted weeks, this is impossible.

The fact that the two days in the Passover week fall apart according to today's Jewish understanding is due to the acceptance of a pagan calendar with uninterrupted weeks and because of the prophecy of the Lord, that He would cause the Feastday and the Sabbath Day to be forgotten in Zion

the LORD hath caused the solemn feasts and sabbaths to be forgotten in Zion, Lam.2:6b KJV

Jews have made two different days out of the day on which the Feast Day and the weekly Sabbath take place (Day 15/Nissan). And they have moved the original date of the Sabbath within Passover (Shabbat HaGadol), which according to John was Great because of the Feast Day, to the week immediately before. In addition, they have made a weekly Sabbath within the Passover week (Shabbat Hol ha-Moed), which no longer has any relation to the UB Feast Day.

Early Rishonim, such as Rashi (1040–1105), point out that even in their days, the meaning behind the Shabbat HaGadol name had become obscured.

These facts show that the Jews did not understand that Shabbat Hol ha-Moed and Shabbat HaGadol refer to the same day (Day 15/Nissan) and mean one and the same thing

HaGadol/Chag and Shabbos coincide, cf. John 19:31
Hol ha-Moed/Chag falls on Shabbos; cf. Lev.23:6 #H2282 chag


Um noch einmal auf die besonderen Sabbate zurückzukommen, die die Juden einhalten, hier ein weiterer Hinweis auf die Tatsache, dass der Sabbat, der in Johannes 19:31 ein Großer (Tag) war, mit dem Fest der ungesäuerten Brote zusammenfiel.

Nach Ansicht der Juden wird der wöchentliche Sabbat, der dem Passahfest vorausgeht, Shabbat HaGadol genannt.
s. oben: Jewish Virtual Library

Dies stimmt jedoch nicht mit der Aussage der Orthodox Jewish Bible (OJB) überein, in der es heißt:

Da es Rüsttag war [und Chag und Shabbos sich schnell näherten], wollten die Leute von Yehudah nicht, dass die Geviyot auf HaEtz (Baum) zurückgelassen wurden [Ex 12:16; Dt 21:22-23; Josh 8:29; 10:26-27] während des Schabbat, denn es war → Schabbat HaGadol [VAYIKRA 23:11], bat Pilatus, die Beine zu brechen und die Geviyot wegzunehmen. Jhn.19:31 OJB
Quelle: https://www.biblegateway.com/verse/en/John%2019%3A31

Hinweis: Laut der Jewish Virtual Library bezeichnen Juden den Tag, von dem Johannes schreibt, nicht als besonderen Sabbat (Schabbat HaGadol). Laut den Juden fällt Schabbat HaGadol auf den wöchentlichen Sabbat unmittelbar vor Pessach, das eigentlich jedes Jahr am 10. Tag/Nissan gefeiert werden sollte, da der 10. Tag vor dem Exodus laut jüdischer Tradition ein wöchentlicher Sabbat gewesen sein muss.

Johannes 19:31 wird unter anderem von jenen herangezogen, die glauben, dass es in der Woche der Kreuzigung zwei Sabbate gegeben haben muss, um zu erklären, dass Johannes sich in diesem Vers auf den jährlichen Feiertags-Sabbat bezieht und dass der wöchentliche Sabbat auf einen anderen Tag innerhalb der Passahwoche fallen würde.

Dieser Vers zeigt jedoch deutlich, dass der Tag nach dem Rüsttag des Passahfestes Shabbat HaGadol genannt wird und dieser Tag nur deshalb Shabbat HaGadol heißt, weil das Fest (Chag) und der wöchentliche Sabbat (jüdisch: Shabbos) auf ein und denselben Tag fallen, nämlich den 15. Nissan [wobei Chag und Shabbos schnell näher rücken].

Die Grüße zum Schabbat lauten „Schabbat Schalom“ (Friede am Sabbat) oder das jiddische „gut Schabbat“ („guter Schabbat“): „Guten Schabbat und Chag Sameach!!

Die OJB verortet den Shabbat HaGadol innerhalb der Pessachwoche (Tag 15/Nissan) und stimmt darin mit der Aussage von Johannes 19:31 überein; nicht unmittelbar davor, wie es im jüdischen Denken der Fall ist. Die Bibel enthält den christlichen Kanon im jüdischen/aschkenasischen Stil.

Fällt der Festtag des Pessach auf einen anderen Tag als den wöchentlichen Schabbat innerhalb der Pessachwoche, dann würden beide Tage nicht für sich genommen als Schabbat HaGadol gelten.

Juden haben Schabbat HaGadol auf die Woche unmittelbar vor Pessach gelegt. Nach ihrem Verständnis fällt dieser große Schabbat immer auf den 10. Tag/Nissan. Aufgrund der Verwendung eines unbiblischen Kalenders mit ununterbrochenen Wochen in Bezug auf die Pessachwoche kommt es jedoch nicht jedes Jahr vor, dass der 10. Tag/Nissan auf einen (wöchentlichen) Schabbat fällt. Daher feiern Juden Schabbat HaGadol alternativ am wöchentlichen Sabbat unmittelbar vor der Passahwoche.

Tatsächlich jedoch fällt der wöchentliche Sabbat gemäß dem biblischen Kalender Jahr für Jahr mit dem Festtag am 15. Tag/Nissan zusammen.

Das Wort „Fest“, hebräisch chag, kann von seinem Wurzelwort abgeleitet werden und bedeutet „sich im Kreis bewegen“, was bedeutet, dass der Schöpfer seine Feste als Zyklus gegeben hat, der jährlich eingehalten werden soll.

Du sollst diese Verordnung daher zu ihrer Zeit von Jahr zu Jahr einhalten. Ex.13:10

Im biblischen Kalender fällt der Tag 7/Woche ständig auf den 15. Tag des Monats sowie Chag und Sabbat zusammenfallen in der Pessachwoche und daher kann diese Reihenfolge Jahr für Jahr zu ihrer Zeit eingehalten werden. In einem Kalender mit ununterbrochenen Wochen ist dies unmöglich.

Dass die beiden Tage in der Passahwoche nach heutigem jüdischen Verständnis auseinanderfallen, liegt an der Akzeptanz eines heidnischen Kalenders mit ununterbrochenen Wochen und an der Prophezeiung des Herrn, dass er den Festtag und den Sabbattag in Zion vergessen lassen würde.

Der Herr hat die feierlichen Feste und Sabbate in Zion vergessen lassen, Klagelieder 2:6b KJV

Die Juden haben aus dem Tag, an dem der Festtag und der wöchentliche Sabbat stattfinden (Tag 15/Nissan), zwei verschiedene Tage gemacht. Und sie haben das ursprüngliche Datum des Sabbats innerhalb des Passahfestes (Shabbat HaGadol), der laut Johannes wegen des Festtags groß war, auf die Woche unmittelbar davor verschoben. Darüber hinaus haben sie einen wöchentlichen Sabbat innerhalb der Passahwoche (Shabbat Hol ha-Moed) geschaffen, der keinen Bezug mehr zum UB-Festtag hat.

Frühe Rishonim wie Raschi (1040–1105) weisen darauf hin, dass die Bedeutung des Namens Shabbat HaGadol schon zu ihrer Zeit unklar geworden war.

Diese Tatsachen zeigen, dass die Juden nicht verstanden, dass Shabbat Hol ha-Moed und Shabbat HaGadol sich auf denselben Tag (Tag 15/Nissan) beziehen und ein und dasselbe bedeuten

HaGadol/Chag und Shabbos fallen zusammen, vgl. Johannes 19:31
Hol ha-Moed/Chag fällt auf Shabbos; vgl. Lev.23:6 #H2282 chag
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 15:31

(kepha8828)
The answer, according to scripture, which I will provide below, is "from the 23rd of the 1st lunar month".

The book of Jubilees is actually 100% in support of a lunisolar sabbath, you just have to know how to find it. but equally important, Jubilees, Joel, and Acts reveal when the true feast of weeks takes place!

The book of Jubilees chapter 6 tells us the Feast of Weeks must be in the middle of the 3rd month. It confirms this in 7 seperate chapters of Jubilees. Chapters 1, 6, 14, 15, 16, 44 and 45. It also says that the Israelites will celebrate this feast on the mountain when blood is sprinkled on them. This happened on the 16th day of the 3rd month with Moses according to the book of Exodus.

God said in Levitcus 23 that the Feast of Weeks AND THE 7th DAY SABBATH are both MOEDIM. Psalm 104:19, Genesis 1:14 and Ecclesiasticus 43:6-8 tell us that the MOEDIM are appointed by not only the sun, but the MOON aswell.

That means these "weeks" dealing with the 7th day and the count of 7 weeks for the feast of Shavuot, must go by the phases of the moons 7 day count, just like the other MOEDIM in Leviticus 23 go by. It is called "the Feast of WEEKS". That word "weeks" is the Hebrew word "shabua". Shabua is defined as "a period of seven". Weeks is plural, so it is a period of "sevens". Adding 50 additional days which are NOT attached/fixes to the moon, goes against the very definition of the feasts word meaning.g.the hebrew word "moedim" contains the Hebrew root word which means "fixed/set". Which means when you add 50 additional "floating days", this feast is no longer "fixed" to the moon, since the MOON appoints the moedim.

This is exactly what the feast of weeks being on the 16th of the 3rd month of the Exodus reveals. Jubilees says that Noah, Abraham, Isaac, Jacob, and Moses all celebrated this feast in their respective times, in the middle of the month. According to Ecclesiasticus 43, the month is named after the moon . So new month = new moon. Middle of the month = middle of the moon (phases). The middle of the moons phases is the full moon. The moon can be full on the 14th, 15th and/or 16th of a lunar hebrew month. So Jubilees claiming the 16th day of the 3rd month is the middle of the month/moon, is accurate.

In the Septuagint, the command for the feast of Weeks in Leviticus 23 tells us to start the 7 week count "FROM the day AFTER the sabbath, FROM the feast of firstfruits".

When is the day after the sabbath FROM the 16th day of the 1st month? The sabbath FROM the feast of firstfruits of the 16th is on the 22nd day of the 1st month. And the day AFTER this sabbath is the 23rd. So we START the 7 week count plus 1 day, on the day of the 23rd.
When we start on this day, we will ALWAYS end up on the 16th day of the 3rd month, which is the morning following THE MIDDLE OF THE THIRD MONTH. Exactly when the book of Jubilees says the feast will fall on. And this is the EXACT same day the Israelites heard the law spoken by God on Mount Sinai, and on this very same day all the Israelites said "we will obey everything you have said", which officially entered them into the covenant. Their word was their bond.

Co any other scriptures prove that the feast of weeks must fall on the day after the middle of the month, which is the full moon?

Acts chapter 2, Peter stands up on the day of Pentecost (feast of weeks) and declares that the prophecy of Joel 2:31 was just then fulfilled. Peter then directly, word for word, quotes Joel 2:31. In this verse of Joel, Joel says that the holy spirit will be poored out on the day of the Lord, and on the day before this happens, the "sun will turn to darkness, and the moon to blood red". This is describing a BLOOD MOON! A full moon eclipse! Which can only happen in the middle of a lunar month. And just as Leviticus 23 commands, the feast of weeks must take place on the day AFTER a sabbath. And Peter says it was the first day of the week, and the day following a full moon blood moon!

4 Ezra chapter 14 also reveals that the feast of weeks takes place on the 16th day of the 3rd lunar month, which is the day after the sabbath, and the same day the Israelites received the law.

Because Jubilees correctly identifies the feast of weeks taking place in the middle of the 3rd month in 7 seperate chapters, this proves that Jubilees knew that the sabbath days were luni-solar.
How you might ask? Because only when using lunar weeks, starting from the 23rd day if the 1st month (acknowledging that the 22nd day was a sabbath) can the feast of weeks count always land on the 16th day of the 3rd month.
If using a solar week, you will only make it to the 13th day of the 3rd month. Proving that Jubilees could not have been using a solar week, because Jubilees says 7 separate times that the feast of weeks must fall on the 16th day of the 3rd month. Something a solar week can NEVER mathmaticly accomplish.

Peter testified that Joel was correct, that the feast if weeks, where the holy spirit was poured out, would be fulfilled directly after the night in which a full moon blood moon (describing a lunar eclipse in the middle of the month) would take place.. so friends, if your feast of week, feast of Shavuot, feast of Pentecost does NOT take place on the day after the sabbath in the middle of the 3rd month, you are wrong. Whoever has ears to hear, let him hear. And test what I said, it holds true scripturally and mathmaticly.

And remember this, the book of Jubilees does NOT say that "every year" will be exactly 364 days. It says "a COMPLETE year will be exactly 364 days". Why does this matter? Because the book of Enoch says the years only BECOME truly COMPLETE after your rightfully DIVIDE the days, according to the moon. Enoch says it is the moon that brings the years to COMPLETION. Enoch said the moon falls behind by 30 days after 3 years. Enoch then says after 3 years, there will be a "gain"! We can assume that this "gain" is the 13th month of 30 days, which brings the seasons back in alignment and keeps them from wandering.

So according to Enoch, a 3 year period will look like this:

Year 1 = 354 days, 12 lunar months
Year 2 = 354 days, 12 lunar months
Year 3 = 384 days, 13 lunar months

Now we must add up these days.

354 + 354 + 384 = 1,092 total days.

Enoch then says that in order to make the years COMPLETE at exactly 364 days, we must "rightfully DIVIDE the days" (a math term requiring division).

1,092 (days) ÷ 3 (years) = exactly 364 days!
The number of days in a COMPLETE YEAR, in which Enoch says the MOON will bring the years to COMPLETION.

Which means the book of Jubilees was right again, a COMPLETE year has exactly 364 days.. but it was NOT refering to a 364 day solar year, but the average length of days in a 3 year period, after a 13th month GAIN was added, in order to COMPLETE the years.

So you have a dicision to make.. ... just like I had to make. Either 7 chapters of Jubilees, Joel 2:31, Acts 2, 4 Ezra 14, and the book of Tobit are all wrong, or that you are wrong by adding 50 additional days.
But make no mistake, Peter, the disciples, apostles, and Joel all testified that Pentecost took place on the morning directly AFTER a full moon/blood moon. And your feast of weeks is nowhere near the full moon.

Also in Jubilees chapter 50, a chapter entirely devoted to the sabbath, Jubilees 50:13 states that Yahweh wrote the law of the sabbath onto the tablets of stone, according to their division of days, according to the law of the MOEDIM!

Proving once again, that the book of Jubilees testifies only of a luni-solar sabbath. Psalm 104:19 and Sirach 43:6-8 both testify that the "moon appoints the moedim". Which means God wrote on the tablets that the sabbath day was according to the law (instructions) of the moedim, which is appointed by the moon.
Ria Tameg
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 16:46

(Eunoia Meraki)
Der Schöpferkalender - Das Himmlische Zeitsystem



„Und Elohim sprach:
Es sollen Lichter an der Himmelsausdehnung sein,
zur Unterscheidung von Tag und Nacht,
die sollen als Zeichen dienen
und zur Bestimmung der Zeiten
und der Tage und Jahre; ...
Er hat den Mond gemacht
zur Bestimmung der Festzeiten."
(1.Mose 1,14; Psalm 104,19)

Das ursprüngliche Zeitsystem, das JAHUWAH bei der Schöpfung eingesetzt hat, funktioniert wie ein perfekt eingespieltes Orchester. Sonne und Mond lassen sich vom Schöpfer dirigieren, um den Menschen die Zeit vorzugeben. Diese Himmelskörper geben den Takt für den Wechsel von Tag und Nacht und den Jahreszeiten; sie signalisieren den Beginn des Jahres und des Monats. Die Wochen werden harmonisch in den, vom Neumond eingeleiteten Monat eingefügt. Unabhängig von jeglichen irdischen Kalendersystemen, hat der Schöpfer damit auch die Zeiten für die wöchentlichen, monatlichen und jährlichen Festtage vorgegeben. Es sind die Tage, an dem sich der Schöpfer mit Seinen Geschöpfen treffen möchte, um mit Ihnen Gemeinschaft zu haben.

Leider sind wir Menschen heute tief verwoben mit einer standardisierten Zeitmessung. Wir funktionieren in den, von Menschen regulierten Einheiten von Jahren, Monaten, Wochen, Tagen und Stunden, die willentlich von der Natur, und damit von der Schöpfung abgetrennt wurden. Diese irdische standardisierte Zeitmessung hat die Trennung der Menschen von ihrem Schöpfer beschleunigt, der die himmlischen Zeitmesser mit dem Klang Seiner Stimme ins Leben rief.

Für die ersten Menschen gab es noch keine mechanische Uhr, es gab noch keinen von Menschen berechneten Kalender. Ihnen blieb nur die Natur, um die Zeit zu messen. Sonne und Mond dienten als präzise Uhr und zuverlässiger Kalender. Im Gegensatz zu unserem heutigen, kompliziert berechneten Gregorianischen Kalender, ist der Schöpferkalender so einfach, dass sogar ein Kind durch Beobachtung die Zeit verfolgen kann.

Die Zeit kann nur durch Bewegung gemessen werden. Es ist die Bewegung von Sonne und Mond. Das hat auch Aristoteles erkannt:

„Die Zeit ist gemessene Bewegung; Bewegung aber gibt es nicht ohne einen in der Natur vorhandenen Körper, der sie ausführt."(Aristoteles: περι ουανου, Buch 1, Kap. 9, (lateinische Ausgabe, „De caelo", 279a), etwas gekürzt zitiert nach „Antike Astronomie", Verlag E. Heimeran, München 1949)

Die Heilige Schrift, die Geschichte und die Archäologie bestätigen, dass alle alten Kulturen einen Mond-Sonnenkalender zur Zeitbestimmung benutzten. (Als Sonnenanbeter waren die Ägypter die ersten, die auf einen reinen Sonnenkalender umstellten, obwohl auch sie ursprünglich nach einem Mond-Sonnenkalender die Zeit festlegten.) Dies ist logisch, denn dieses Zeitsystem hat seinen Ursprung in der Schöpfung. Es ist nicht nur das präziseste und eleganteste Zeitsystem, sondern auch das Genialste. In diesem Kalender ist ein Kontrollmechanismus eingebaut, welches sicherstellt, dass die Zeit außerhalb der Manipulation von Menschen verfolgt werden kann. Im Gegensatz zu diesem göttlichen Kalender sind die menschengemachten Kalender der Veränderung und einem ständigen Anpassungsprozess unterworfen.

Anders als ein reiner Sonnenkalender, wie unser heutige Gregorianische Kalender oder ein reiner Mondkalender, wie der muslimische Kalender, ist der Biblische Kalender eine Kombination aus beiden. Der größte Unterschied zwischen dem heutigen Kalender und dem ursprünglichen Kalender der Schöpfung ist der Wochenzyklus. Im Gegensatz zum Gregorianischen Kalender, genauso wie zum Julianische Kalender davor, reihen sich die Wochen im Biblischen Kalender nicht endlos ohne Unterbrechung aneinander.

Vor diesem verfälschten Sonnenkalender hat der Prophet Daniel bereits ca. 500 v. Chr. gewarnt:

„Und er wird freche Reden gegen den Höchsten führen und die Heiligen des Allerhöchsten bedrücken und wird sich unterstehen, Festzeiten und Gesetz zu ändern." (Daniel 7,25)

Es ist Luzifer, der ebenfalls Anbetung fordert. Dies hat er durch eine Kalenderfälschung erreicht. Er hat es geschafft, dass die Menschen an den Tagen Gottesdienst halten, die er festgesetzt hat. Satan wollte seit jeher die Stellung des Schöpfergottes einnehmen:

„Wie bist du vom Himmel herabgefallen, du Glanzstern, Sohn der Morgenröte! Wie bist du zu Boden geschmettert, du Überwältiger der Nationen! Und doch hattest du dir in deinem Herzen vorgenommen: ›Ich will zum Himmel emporsteigen und meinen Thron über die Sterne Gottes erhöhen und mich niederlassen auf dem Versammlungsberg [Festzeiten der Anbetung] im äußersten Norden; ich will emporfahren auf Wolkenhöhen, dem Allerhöchsten mich gleichmachen!" (Jesaja 14,12-14)

Und er hat es erreicht: Die Menschen halten die Versammlungen nicht mehr an den, vom Schöpfer festgelegten Zeiten ab, sondern am Sonntag, Samstag, Freitag, Ostern, Weihnachten etc. Es sind alles heidnische Feiertage, bestimmt nach einem heidnischen Kalender, dessen Wochen unabhängig vom Mond aneinandergereiht, und dessen Wochennamen nach Planetengöttern benannt sind (zu dem ägyptisch-julianischen Planetennamen siehe ("Die moderne Sieben-Tage Woche: Die Geschichte einer Lüge").

Im Gegensatz zu dieser Fälschung werden die Wochen nach einem Mond-Sonnenkalender mit jedem Neumond unterbrochen und beginnen mit einer Abfolge von vier Wochen (4 x 7 Tagen) von Neuem.

Luzifer ist sehr hinterhältig. Er versucht mit all seiner Macht zu verhindern, dass der Mensch das grundsätzliche Prinzip versteht: Das Prinzip, dass zur Bestimmung eines Feiertages der Kalender benutzt werden muss, der von demjenigen kommt, der diese Feiertage eingesetzt hat. Wenn wir die vom Schöpfer festgelegte Zeit nicht verstehen oder falsch deuten, dann werden wir uns nicht zu den „verabredeten Zeiten" (hebräisch: „mo'ed" (Nr. 4150 Strong's Konkordanz) = Festzeit, Festtag, Termin, Verabredung; 1. Mose 1,14; Psalm 104,19; 3. Mose 23,2-3) mit IHM treffen. An den von Menschen eingesetzten Terminen wird ER nicht teilnehmen:

„Neumond und Sabbat, das Berufen von Versammlungen: Frevel und Festversammlung kann ich nicht ertragen." (Jesaja 1,13)

Jeder ist heute aufgerufen, zum ursprünglichen Kalender des Schöpfers zurückzukehren und den Schöpfer nur an den Tagen anzubeten, die Er dafür bestimmt hat. Der Biblische Kalender ist sehr einfach zu verstehen, wenn wir nicht so tief verwurzelt wären, mit diesem heidnischen System des ununterbrochenen Wochenzyklus und würde uns nicht der kompliziert berechnete Sonnenkalender alljährlich benutzerfertig und schön aufgezeichnet vorgesetzt werden. Deshalb erscheint auch ein Kalendersystem, das keinem ununterbrochenen Wochenzyklus unterliegt, erst einmal seltsam. Aber nur weil etwas unbekannt ist, muss es nicht bedeuten, dass es falsch ist.

Es gibt in der Bibel drei Arten der Festversammlungen. Es ist einmal der wöchentliche Siebente-Tag Sabbat (1. Mose 2,2-3; 2. Mose 20,8-11; 31,13-17; Jesaja 66,23), der Neumondtag (Jesaja 66,23; Hesekiel 46,1, Amos 8,5) und die jährlichen Feste (3. Mose 23). Es gibt keinen Beweis in der Bibel, dass der Neumondtag und der Sabbat nach einem anderen Kalender bestimmt wurden als die jährlichen Feste. Die Heilige Schrift offenbart, dass der Neumondtag und der Siebente-Tag Sabbat auch auf der Neuen Erde noch gehalten werden (Jesaja 66,23).

Betrachten wir dieses Zeitsystem des Schöpfers deshalb etwas genauer und lernen wir wieder die verlorene Kunst der ursprünglichen Zeitmessung:

Das Jahr

Das biblische Jahr richtet sich nach dem Mond und der Sonne. Es besteht in gewöhnlichen Jahren aus 12 Monaten. 12 Mond-Monate zählen jedoch nur 354,5 Tage und sind damit um 11 Tage kürzer als das Sonnenjahr. Deshalb gibt es alle 2-3 Jahre automatisch Schaltjahre (Jahre mit 13 Monaten). Dieser 13. Monat muss nicht von Menschen extra nach einer festgesetzten Regel selbst eingefügt werden. Der 13. Monat ergibt sich ganz natürlich von selbst, wenn man beachtet, dass das Neue Jahr immer mit dem ersten Neumond NACH der Frühling-Tagundnachtgleiche beginnt.

Das religiöse Jahr beginnt nicht im Winter, wie im Gregorianischen Kalender, sondern im Frühling mit dem neuen Mondzyklus NACH der Frühlings-Tagundnachtgleiche. Es beginnt mit der Morgendämmerung, die auf die erste Konjunktion von Sonne und Mond (astronomischer Neumond) nach der Frühlings-Tagundnachtgleiche folgt. JAHUWAH gab Mose folgende Anweisung:

"Dieser Monat soll euch der Anfang der Monate sein, er soll für euch der erste Monat des Jahres sein." (2. Mose 12,2)

Aus dem Zusammenhang wissen wir, dass dieser erste Monat im Frühling beginnt. Wie wusste Mose und das Volk Israel aber, zu welchem Zeitpunkt im Frühling dieser erste Monat für die zukünftigen Jahre begann? In der Schöpfungsgeschichte wird die Antwort gegeben:

"Und Elohim sprach: Es sollen Lichter an der Himmelsausdehnung sein, zur Unterscheidung von Tag und Nacht, die sollen als Zeichen dienen und zur Bestimmung der Zeiten [mo'edim = Festzeiten] und der Tage und Jahre, und als Leuchten an der Himmelsausdehnung, dass sie die Erde beleuchten! Und es geschah so." (1. Mose 1,14-15)

Hier wird eindeutig gezeigt, dass die Himmelskörper zur Bestimmung der Festzeiten, der Tage und der Jahre dienen sollen. Das neue Jahr hängt nicht von der Gerstenernte in Israel ab, denn das wird hier überhaupt nicht erwähnt. Zudem mussten auch Noah und seine Familie auf der Arche als auch die Israeliten bei der Wüstenwanderung ohne Gerstenernte auskommen. Einzig und allein die Himmelskörper bestimmen das Neue Jahr.

"Ihr sollt nichts hinzufügen zu dem Wort, das ich euch gebiete, und sollt auch nichts davon wegnehmen." (5. Mose 4,2)

In biblischer Zeit konnte bis dahin das Getreide reifen, um sie als Erstlingsgarbe am 16. Tag des ersten Monats JAHUWAH darzubringen. Denn das Gesetz befahl den Israeliten, dass eine Handvoll der Erstlingsfrucht des Landes dem Priester als Gabe zur Passahzeit dargebracht werden sollte, bevor irgendein Brot, getrocknetes Getreide oder Jungkorn gegessen wurde (3. Mose 23, 5-14). Diese Verordnung – welches als Typus auf die Auferstehung JAHUSCHUAHs hinwies (1. Korinther 15,20.23) – war in wunderbarer Übereinstimmung mit den Mondphasen und markierte den Beginn des ersten Monats des Jahres. Die Gerstenernte richtete sich jedoch nach den Mondphasen und als Folge davon fiel zur rechten Zeit der Spätregen. Es war nie umgekehrt.

Zu welcher Jahreszeit das Jahr beginnt und wann es endet, lässt besonders folgende Bibelstelle erkennen:

"Und du sollst das Fest der Wochen halten mit den Erstlingen der Weizenernte, und das Fest der Einsammlung an der Wende [H8622] des Jahres." (2. Mose 34,22)

Das hebräische Wort für "Wende" wird in anderen Bibelübersetzungen auch als "vergangen" (Schlachter 1951) oder "Umlauf" (Elberfelder) übersetzt. Es ist das hebräische Wort "tekufa" und bedeutet laut der Strong's Konkordanz: "ein Umlauf, d.h. der Lauf (der Sonne), der (Zeit)-Ablauf..." Auch wenn aus dieser obigen Bibelstelle nicht auf den ersten Blick deutlich wird, dass mit der "Wende" oder mit dem "vergangenen (Jahr)" die Herbst-Tagundnachtgleiche in der "Mitte des Jahres" gemeint ist, so weiß man jedoch, dass das "Fest der Einsammlung an der Wende des Jahres", das Laubhüttenfest ist, das im siebten Monat im Herbst stattfindet (3. Mose 23,34). Der "siebte Monat" befindet sich in der Mitte des Jahres und nicht am Ende des Jahres. Die englische Septuaginta nach der Brenton-Übersetzung zeigt dies recht deutlich:

"Und du sollst mir das Fest der Wochen halten mit dem Beginn der Weizenernte; und das Fest der Einsammlung in der Mitte des Jahres." (2. Mose 34,22; Brenton's English Septuagint)

Das hebräische Wort "tekufa" kann als Wende für die Jahreszeiten generell gesehen werden:

"Die vier Jahreszeiten im jüdischen Jahr werden tekufot [plural von tekufa H8622] genannt. Zutreffender ist es der Beginn jeder der vier Jahreszeiten - gemäß der allgemeinen Ansicht ... (Encyclopedia Judaica, unter "Calendar", S. 356)

Der Zusammenhang lässt somit deutlich erkennen, dass der Beginn des Jahres mit der Frühlings-Tagundnachtgleiche zusammenhängt, die ca. sechs Monate vor, und ca. sechs Monate nach der Herbst-Tagundnachtgleiche stattfindet. Wenn die Herbstfeste mit der Herbst-Tagundnachtgleiche "in der Mitte des Jahres" im Zusammenhang stehen, dann müssen die Frühlingsfeste mit der Frühlings-Tagundnachtgleiche verbunden sein.

Es stellt sich ferner die Frage, ob das neue Jahr mit dem Neumond beginnen soll, der am nächsten zur Frühlings-Tagundnachtgleiche liegt oder mit dem Neumond nach der Frühlings-Tagundnachtgleiche. Diese Frage lässt sich einfach beantworten, wenn man den (scheinbaren) Lauf der Sonne und ihrer Relation zur Erde betrachtet.

Bei der Herbst-Tagundnachtgleiche geht die Sonne genau im Osten auf und genau im Westen unter. Unmittelbar nach der Herbst-Tagundnachtgleiche beginnt die Sonne sich scheinbar südlich zu bewegen und geht jeden Tag südlicher auf und unter, bis sie den südlichsten Punkt bei der Wintersonnwende erreicht. Unmittelbar nach der Wintersonnwende (der kürzeste Tag des Jahres, 21. oder 22. Dezember in der nördlichen Hemisphäre) beginnt sich die Sonne scheinbar nördlich zu bewegen. Am Tag der Frühlings-Tagundnachtgleiche (zwischen 19. und 21. März) wird die Sonne wieder perfekt in einer Linie mit dem Äquator gebracht. An diesem Tag geht die Sonne wieder genau im Osten auf und genau im Westen unter. Tag und Nacht haben dann dieselbe Länge mit je ungefähr 12 Stunden. Erst NACH diesem Zeitpunkt nehmen die Tageslichtstunden schrittweise wieder zu. Die Sonne beginnt zu diesem Zeitpunkt einen neuen "Umlauf". Damit beginnt der erste Mondzyklus NACH der Frühlings-Tagundnachtgleiche in der nördlichen Hemisphäre.

Es ist sehr unlogisch, wenn man das neue Jahr beginnen lässt, wenn die Sonne ihren alten Umlauf noch gar nicht beendet hat. Das wäre genauso, als würde man behaupten, dass der Morgen bereits begonnen hat, bevor der heutige Tag vorbei ist. Den Neumond am nächsten zur Frühling-Tagundnachtgleiche festzusetzen, ist eine heidnische Praxis. Auch die moderne jüdische Methode das Passah zu bestimmen, platziert das Datum auf den Neumond am nächsten zur Frühlings-Tagundnachtgleiche. Damit kann Passah oder der Tag der Erstlingsgarbe unmittelbar nach der Tagundnachtgleiche fallen. Dies ist nicht akzeptabel; die Priester im Alten Bund hätten keine neue Gerste haben können, um sie vor JAHUWAH zu bringen (3. Mose 23,10-11). Diese Berechnung des neuen Jahres wäre nicht in Übereinstimmung mit JAHUWAHs Gebot, die Feste zu ihren festgesetzten Zeiten zu halten:

"Das sind aber die Feste ... [JAHUWAHs], die heiligen Versammlungen, die ihr zu festgesetzten Zeiten einberufen sollt." (3. Mose 23,4)

Das biblische neue Jahr beginnt mit der Morgendämmerung, die auf die Konjunktion (Mond-Sonne) folgt, welche nach der Frühlings-Tagundnachtgleiche stattfindet. Wenn der 12. Monat vor der Frühlings-Tagundnachtgleiche zu Ende geht, hat dieses Jahr automatisch einen zusätzlichen 13. Monat. In 19 Jahren ist sieben Mal ein Schaltmonat enthalten; das kürzere Mondjahr holt so das längere Sonnenjahr alle 19 Jahre wieder ein. Diese sieben Schaltjahre (Jahr mit 13 Monaten) erfolgen naturgemäß nach einem bestimmten Muster. Meton, ein griechischer Astronom (ca. 500 v. Chr.), hat diesen Zyklus von 19 Jahren erstmals entdeckt, weshalb er als "Meton-Zyklus" bekannt ist.

Beachte, dass es nie zwei Schaltjahre in Folge gibt, noch gibt es nie mehr als zwei gewöhnliche Jahre vor einem weiteren Schaltjahr. Im Jahr 2015/2016 (21.03.2015 bis 07.04.2016) befinden wir uns im 17. Jahr des Meton-Zyklus; d. h., es handelt sich um ein Schaltjahr (ein zusätzlicher Monat am Ende des biblischen Jahres = Frühling 2016).

Der Monat

Der Monat wird nach dem Mond bestimmt. Das hebräische Wort für „Monat" im Sinne einer Monatsperiode ist „chodesch" (Nr. 2320, Strong's Konkordanz) und bedeutet in der Bibel "erneuern", "reparieren", „Neumond". Der Monat beginnt mit der Morgendämmerung, die auf die Konjunktion (astronomischer Neumond) folgt.

Der Mond geht wie die Sonne im Osten auf und im Westen unter. Er folgt demselben Pfad wie die Sonne. Er geht nach jeder 24-Stunden-Periode jeweils ca. 50 Minuten später auf.

Konjunktion (astronomischer Neumond): Der Mond geht zusammen mit der Sonne auf und kann deshalb nicht gesehen werden.
Zunehmender Mond: Aufgang um ca. 12:00 mittags;
Vollmond: Aufgang mit Sonnenuntergang;
Abnehmender Mond: Aufgang um Mitternacht.
Da der Mondzyklus 29,5 Tage hat, besteht jeder Monat aus 29 oder 30 Tagen (6 Monate im Jahr mit 29 und 6 Monate mit 30 Tagen). Der 30. Tag ist ein Translationstag (Monatskomplettierungstag). Er kann nie ein Siebenter-Tag Sabbat sein und auch nie ein Neumondtag, sondern ist ein ganz normaler Werktag. Er ist eingebettet zwischen zwei Feiertagen: dem vierten Siebenten-Tag Sabbat des Monats und dem Neumondtag.

„Er hat den Mond gemacht zur Bestimmung der Zeiten [mo'dim], die Sonne weiß ihren Untergang." (Psalm 104,19)

Wenn sich die Bibel auf einen Tag des Monats bezieht, dann ist das immer die Zählung ab dem Neumondtag. Der Neumondtag wurde als ein Heiliger Tag gefeiert (Hesekiel 46,1; Jesaja 66,22-23; 2. Könige 4,23 ; Amos 8,5; Jeremia 31,35-36), es wurde keine Werktagarbeit verrichtet und man weihte sich in ehrfurchtsvoller Weise JAHUWAH, dem Schöpfer; er wurde jedoch weniger strikt beobachtet, als der Siebente-Tag Sabbat. Der 30. des Mondmonats war ein Übergang von einem zum anderen Monat, ein dunkler Tag und war ein regulärer Arbeitstag, er wurde nicht als Heiliger Tag oder Festtag betrachtet (1. Samuel 20).

Der Neumondtag als erster Tag des Monats kann gemäß Hesekiel 46,1, Jesaja 66,22-23 und Amos 8,5 nie ein Siebenter-Tag Sabbat oder ein Werktag sein. Legt man jedoch einen reinen Sonnenkalender zugrunde, wie den heutigen Gregorianischen Kalender, würde der Neumondtag durch die Tage wandern und immer mal wieder auf einen Siebenten-Tag Sabbat fallen oder oft auf Werktage. Der Neumondtag ist nicht Teil der Woche.

Um den neuen Monat zu bestimmen, gehen manche von der sichtbaren Neumondsichel aus, die von Menschen mit bloßem Auge zwei bis drei Tage nach der Konjunktion gesichtet werden kann. Dies ist biblisch jedoch nicht haltbar und ein überlieferter babylonischer Brauch, den die Israeliten und Juden teilweise im Verlauf der Geschichte übernommen haben. Siehe hierzu "Konjunktion oder sichtbare Neumondsichel - Wann beginnt der biblische Monat?".



Die Woche

Der Neumond ist auch das Signal für den neuen Zyklus von vier Wochen (4 Mal 7 Tage). Die Woche unterliegt damit keinem ununterbrochenen Wochenzyklus wie im Römisch-Gregorianischen Sonnenkalender. Die Woche beginnt am zweiten Tag des Monats. Denn der erste Tag ist ein Feiertag, der Neumondtag. Er gehört nicht zur Woche. Der Zyklus von vier Wochen ist in den Monat eingebettet. Auf sechs Arbeitstage folgt jeweils der Siebente-Tag Sabbat.

Eine komplette oder „volle Woche" (3. Mose 23,15) besteht aus den 6 Arbeitstagen und dem Siebenten-Tag Sabbat. Neumondtage und Translationstage sind nicht Teil der Woche.

Da die erste der vier aufeinanderfolgenden Wochen mit dem 2. Tag des Monats beginnt, fällt der Sabbat IMMER auf den 8., 15., 22., und 29. Tag des Monats.

Die Namen der Wochentage des Römisch-Gregorianischen Kalenders können in der Bibel nicht gefunden werden. Bei näherem Studium zeigt es sich, dass unsere modernen Wochennamen, wie Sonntag, Samstag, Freitag usw., einen tief heidnischen Ursprung haben. In der Heiligen Schrift werden die Wochentage mit den Zahlen 1-7 bezeichnet. Zusätzlich wird der sechste Tag als „Rüsttag" bezeichnet und der Siebte Tag als „Sabbat".

Es ist nicht möglich, den Sabbat zu bestimmen, ohne zuvor den Neumond lokalisiert zu haben. Die Woche kann vom Monat nicht getrennt werden. Ursprünglich war die Woche ebenso an den Mond gebunden, wie der Monat:

„Der Neumond ist noch und der Sabbat war ursprünglich abhängig vom Mondzyklus … Der Neumondtag wurde in der gleichen Weise gehalten, wie der Sabbat.“ (Universal Jewish Encyclopedia, "Holidays", S. 410).

„Da der Sabbat als ein Tag der Heiligung und der Betonung auf der bedeutenden Nummer Sieben an Wichtigkeit gewann, wurde die Woche immer mehr von ihrer Mondbindung getrennt.“ (Universal Jewish Encyclopedia, Vol. X, "Week", S. 482)

„Unter der Herrschaft Konstantins (337-362) erreichte die Verfolgung der Juden ein solches Ausmaß, dass … die Berechnung des Kalenders unter Androhung schwerer Strafe verboten wurde.“ (Auszug aus The Jewish Encyclopedia, "Calendar")

„Ein kontinuierlicher sieben-Tage-Zyklus, der sich während der gesamten Geschichte hindurchzieht, schenkt dem Mond und seinen Phasen überhaupt keine Beachtung und ist eine eindeutig jüdische Erfindung. Zudem ist die Loslösung der Sieben-Tage-Woche von der Natur einer der bedeutendsten Beiträge des Judentums an die Zivilisation. Wie die Erfindung der mechanischen Uhr ca. 1500 Jahre später, förderte es die Schaffung einer, als was es Lewis Mumford identifizierte, „mechanische Periodizität“, was zur Folge hatte, dass sich der Abstand zwischen Mensch und Natur in hohem Maße vergrößerte. Scheinbare [lunar] Wochen und [kontinuierliche] Wochen präsentieren tatsächlich zwei fundamentale verschiedene Zustände der Zeitorganisation des menschlichen Lebens; der Erstgenannte umfasst eine teilweise Anpassung an die Natur und der Letztere beansprucht die völlige Befreiung davon. Die Erfindung der kontinuierlichen Woche war damit eine der bedeutendsten Durchbrüche bei der Bemühung des Menschen sich aus dem Gefängnis der Natur zu befreien [und davon, unter Gottes Gesetz zu stehen] und sich eine eigene soziale Welt zu schaffen. (Eviator Zerubavel, The Seven Day Circle: the History and Meaning of the Week, The Free Press, New York, 1985, S. 11)


Der Tag

Es gibt 7 Tage in der Woche, 29 oder 30 Tage im Monat, und entweder 354 Tage (Mondjahr) oder 384 Tage wenn es sich um ein Schaltjahr handelt (das Jahr wird mit einem zusätzlichen Monat, 13 Monat, gerechnet). Die prophetische Jahres-Zeitrechnung in der Bibel wird mit 360 Tagen angegeben. Der Durchschnitt des Sonnenjahres von 365.2422 Tagen und dem Mondjahr von 354,372 Tagen beträgt fast genau 360 Tage (359,81).

Die Bibel zeigt drei verschiedene Arten von Tagen auf: Werktage, Sabbate und Neumondtage:

„So spricht Gott JAHUWAH: Das Tor des inneren Vorhofs, das gegen Osten sieht, soll während der sechs Werktage geschlossen bleiben; aber am Sabbattag und am Tag des Neumonds soll es geöffnet werden.“ (Hesekiel 46,1)

„Sechs Tage sollst du arbeiten und alle deine Werke tun;aber am siebten Tag ist der Sabbat … [JAHUWAHs], deines Gottes; da sollst du kein Werk tun; … Denn in sechs Tagen hat … [JAHUWAH] Himmel und Erde gemacht und das Meer und alles, was darin ist, und er ruhte am siebten Tag; darum hat … [JAHUWAH] den Sabbattag gesegnet und geheiligt.“ (2. Mose 20, 8-11)

„Und es wird geschehen, dass an jedem Neumond und an jedem Sabbat alles Fleisch sich einfinden wird, um vor Mir anzubeten, spricht … [JAHUWAH].“ (Jesaja 66,23)

Diese drei verschiedenen Arten von Tagen können sich nie überlappen. Werden diese Anweisungen der Tage, wie sie in den obigen Versen definiert sind, beachtet, ist dies ein unumstößlicher Beweis, dass nicht nur die jährlichen Feste in der Bibel nach einem Mond-Sonnenkalender berechnet wurden, sondern auch die Woche mit den sechs Arbeitstagen und dem Siebenten-Tag Sabbat. Denn ginge man nach einem reinen Sonnenkalender, würde der Neumondtag meist auf einen Werktag fallen und von Zeit zu Zeit auf einen Siebenten-Tag Sabbat.

Diese Einteilung und Beschreibung der drei verschiedenen Arten von Tagen dient damit – unter anderem - als Standard wonach alle Kalender geprüft werden müssen. Es zeigt sich damit sehr schnell, dass der heutige Römisch-Gregorianische Kalender diesen Test nicht besteht. Wenn in irgendeinem Kalender Neumondtage auf einen Werktag oder auf einen Siebenten-Tag Sabbat fallen, dann kannst du sicher sein, dass es der falsche Kalender zur Bestimmung des Siebenten-Tag Sabbats ist.

Ein Kalenderdatum besteht aus Tag und Nacht und beginnt mit dem Aufgang der Sonne:

„So spricht JAHUWAH, der die Sonne gesetzt hat zum Licht bei Tag, die Ordnungen des Mondes und der Sterne zum Licht bei Nacht". (Jeremia 31,35)

Der „Tag" umfasst nur die Stunden des Lichts, während die „Nacht" mit der Finsternis gleichgesetzt wird.

„Elohim sprach: Es werde Licht! Und es wurde Licht. Und Elohim sah, dass das Licht gut war; da schied Elohim das Licht von der Finsternis. Und Elohim nannte das Licht Tag, und die Finsternis nannte er Nacht. Und es wurde Abend, und es wurde Morgen: der erste Tag." (1. Mose 1,3-5)

Der Tag beginnt damit mit dem Licht der Sonne und endet, wenn die ersten Sterne sichtbar werden. Abend und Morgen sind zwei Teile des Tages, „Abend" gehört nicht zur Nacht. Der Tag hat gemäß der Heiligen Schrift 12 Stunden (oder 12 Anteile gem. einer Sonnenuhr), Johannes 11,9-10. Die Nacht wird nicht in Stunden gezählt, sondern war in Nachtwachen eingeteilt: Abendwache, Nachtwache (Psalm 90,40), Wache des Hahnenschreis und Morgenwache (2. Mose 14,24). Das Licht (JAHUSCHUAH, der Messias) hat nichts mit der Finsternis zu tun (Satan).

„... was haben Gerechtigkeit und Gesetzlosigkeit miteinander zu schaffen? Und was hat das Licht für Gemeinschaft mit der Finsternis?" (2. Korinther6,14)

„So wacht nun! Denn ihr wisst nicht, wann der Herr des Hauses kommt, am Abend oder zur Mitternacht oder um den Hahnenschrei oder am Morgen; damit er nicht, wenn er unversehens kommt, euch schlafend findet. Was ich aber euch sage, das sage ich allen: Wacht!" (Markus 13,35-37)

Der Mond-Sonnenkalender ist der einzige Kalender, der seine Wurzeln in der Heiligen Schrift hat. Alle anderen Kalender sind Fälschungen und sind heidnischen Ursprungs. Der Schöpfer selbst hat diesen Kalender bei der Schöpfung eingesetzt. Er dient dazu, dass Seine Geschöpfe diesen Kalender benutzen, um Ihn an den festgesetzten Zeiten anzubeten. Um den Siebenten-Tag Sabbat der Schöpfung zu halten, muss dieser auch nach dem Kalender bestimmt werden, der bei der Schöpfung eingesetzt wurde.
Ria Tameg
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 17:03

(Lyndsey Sanchez)
2 Chronicles 15 – A Witness of Pentecost in the Third Month

This is a message, resurrected from 2 Chronicles ON PENTECOST, regarding this Feast, and Israel renewing the COVENANT, and MAKING VOWS, in the 3rd month during King Asa’s reign. Jubilees states that Israel is to renew vows to YHUH on this feast date every year. In the Book of Jubilees, it is established that the Feast of Weeks, First Fruits, aka Pentecost, takes place on the 16th of the third lunar month every year. It records that YHUH made a covenant with Noah at this time, with Abraham, with Israel. Of course, we know Israel arrived at Mount Sinai in the third month, two months to the day after they left Egypt, and the next morning Moses was first invited up the mount to receive the tablets. We are going to look at an additional witness from 2 Chronicles that Israel was renewing the covenant YHUH made with them and their ancestors in the third month.

I’m including the entire text of 2 Chronicles 15, using the NLT (New Living Translation), and I am adding special emphasis to certain points by underlining, highlighting, and bold print. I am emphasizing some points in the chapter because I would like the reader to compare similar events and timing recorded in Jubilees 1:1, Jubilees 15:1, Jubilees 16:13, Exodus 19 through Exodus 24, especially Exodus 19 and Exodus 24, and Deuteronomy 29:12.

I am restoring YHUH’s name throughout the Chapter, so that you will see His Name rather than the titles that were placed there in its stead. Not only that, I’m restoring verse 8 so that it says Asa took courage when he heard the message FROM ODED THE PROPHET. The NLT states it was Azariah who delivered the message, and it was Azariah, but the Hebrew text calls Azariah by his father’s name here. His father was Oded. How do we know he was called Oded in the text? The NLT has an asterisk in verse 8, with a note at the bottom that tells you what was changed. There’s a reason why the Hebrew text calls him by his father’s name, Oded, here. I’ll explain near the end of the article, it’s a treasure for sure.

I am also restoring the appointed time/season/month given in the NLT in verse 10, where it states, “in late Spring”, with the Hebrew, “in the third month”. My NLT has an asterisk after “in late Spring”, calling attention to the note at the bottom of the page, where it states that the Hebrew says, “in the third month”, NOT “in late Spring”. You can verify this in a concordance. This feast is in the Summer, according to scripture, and the third month is considered Summer, and this harvest Feast is in Summer, according to the Bible. If you check the concordances, search the scriptures, you will find there is no mention of a season called “Spring” in the original text, in the Hebrew.

Often, our “bad” translations will give us hints as to where the text was messed with by the translators. Sometimes they will italicize, put the change in parentheses, or place and asterisk there to give you a heads up so you know you need to dig deeper there for a treasure, so these changes are bitter/sweet, because they are like a big x on the spot for treasure hunters who are seeking hidden truths. Maybe our “bad” translations aren’t bad at all. They are treasure maps.

2 Chronicles 15:

Then the Spirit of Aluhym came upon Azariah son of Oded, 2 and he went out to meet King Asa as he was returning from the battle. “Listen to me, Asa!” he shouted. “Listen, all you people of Judah and Benjamin! YHUH will stay with you as long as you stay with him! Whenever you seek him, you will find him. But if you abandon him, he will abandon you. 3 For a long time Israel was without the true Aluhym, without a priest to teach them, and without the Law to instruct them. 4 But whenever they were in trouble and turned to YHUH, the Aluhym of Israel, and sought him out, they found him.

5 “During those dark times, it was not safe to travel. Problems troubled the people of every land. 6 Nation fought against nation, and city against city, for Aluhym was troubling them with every kind of problem. 7 But as for you, be strong and courageous, for your work will be rewarded.”

8 When Asa heard this message from Oded the prophet, he took courage and removed all the detestable idols from the land of Judah and Benjamin and in the towns he had captured in the hill country of Ephraim. And he repaired the altar of YHUH, which stood in front of the entry room of YHUH’s Temple.

9 Then Asa called together all the people of Judah and Benjamin, along with the people of Ephraim, Manasseh, and Simeon who had settled among them. For many from Israel had moved to Judah during Asa’s reign when they saw that YHUH his Aluhym was with him. 10 The people gathered at Jerusalem in the third month during the fifteenth year of Asa’s reign.

11 On that day they sacrificed to YHUH 700 cattle and 7,000 sheep and goats from the plunder they had taken in the battle. 12 Then they entered into a covenant to seek YHUH, the Aluhym of their ancestors, with all their heart and soul. 13 They agreed that anyone who refused to seek YHUH, the Aluhym of Israel, would be put to death—whether young or old, man or woman. 14 They shouted out their oath of loyalty to YHUH with trumpets blaring and rams’ horns sounding. 15 All in Judah were happy about this covenant, for they had entered into it with all their heart. They earnestly sought after Aluhym, and they found him. And YHUH gave them rest from their enemies on every side.

16 King Asa even deposed his grandmother Maacah from her position as queen mother because she had made an obscene Asherah pole. He cut down her obscene pole, broke it up, and burned it in the Kidron Valley. 17 Although the pagan shrines were not removed from Israel, Asa’s heart remained completely faithful throughout his life. 18 He brought into the Temple of Aluhym the silver and gold and the various items that he and his father had dedicated.

19 So there was no more war until the thirty-fifth year of Asa’s reign.

Note: Why is Azariah called by his father, Oded’s name, in verse 8? It seems like YHUH is trying to get our attention here. Let’s look more closely at the name Oded and see what treasure YHUH has hidden for us to find:

Lexicon :: Strong’s H5752 – `Owded

עוֹדֵד

Pronunciation

ō·dād’

That’s spelled, from right to left, as Hebrew is written: ayin-uau-dalet-dalet, or a-u-d-d. Now, all you Hebrew scholars that verify what others say, have looked this up yourself. I’m using blueletterbible.com, and that’s where I’m getting this information. It’s an online concordance. If you’re on that site, you can see and hear (there’s a way to listen to a recording of the pronunciation of the word on that site) that the site gives several different pronunciations for that name. I’m sure “Oded” himself, only pronounced his name one way. The pronunciation is not the treasure I’m looking for, though. So let’s look closer at what is being said about “Oded”…

Oded = “restorer”

From עוּד (H5749)

If we dig deeper into the name, Oded, we find that the primitive root word it comes from is a verb, spelled in Hebrew as, ayin-uau-dalet, or a-u-d, and is supposedly pronounced, “ud”, or “uwd”, or a-ud, with a long u, as in the English word “you”.

The KJV translates Strongs H5749 in the following manner: testify (15x), protest (6x), witness (6x), record (3x), charge (2x), solemnly (2x), take (3x), admonished (1x),
Outline of Biblical Usage1. to return, repeat, go about, do again

1. (Piel) to surround, go round and round

2. (Pilel) to restore, relieve

3. (Hithpalel) to be restored

2. to bear witness

1. (Qal) to bear witness, say again and again

2. (Hiphil)

1. to testify, bear witness

2. to cause to testify, take or call as witness, invoke

3. to protest, affirm solemnly, warn, exhort or enjoin solemnly, admonish, charge

3. (Hophal) to protest, give warning

Why am I saying these events and these points I’ve emphasized point to the timing of Pentecost? Look closely and consider how these highlighted words relate to what happened on the 16th day of the 3rd month in Exodus 19. 2 Chronicles 15 seems to be a renewing of the vows Israel first made when they entered the covenant in Exodus 19 on that day. This is the date YHUH first charged them with all His commandments, which are listed in Exodus 20-23. If we are to believe these events do indicate that Shabuot was indeed taking place here, which date in the 3rd month are we to believe the Feast of Weeks was taking place here? I believe there is a reason the text does not give us the date these things happened, and that there is a reason why YHUH caused the translators of the NLT to hide the fact that this all took place in the third month. Even Leviticus 23 doesn’t give a date for the Feast of Weeks. Why did YHUH not cause them to gather together and renew the covenant with Him at Unleavened Bread or Sukkot, why is Israel re-entering the covenant in the 3RD month? Please see my article entitled, The Exchange of Vows on 3-16, and compare this text in 2 Chronicles 15 and the emphasized points with the texts in Jubilees, Exodus 19, Exodus 24, and Deuteronomy 29:12.
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 17:03

(Lyndsey Sanchez)
The Exchange of Vows and Pentecost on 3-16

Jubilees 1:1, states that it was the 16th of the 3rd month when Moses was called up the mount.

And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, [2410 Anno Mundi] that Aluhym spake to Moses, saying: ‘Come up to Me on the Mount…’ Jubilees 1:1

This verse is sometimes quoted by those who understand it to support their position that the Israelites arrived at Sinai mid-month, NOT EARLY in the 3rd month, to establish that Shabuot occurs later than the Jewish tradition of dating the Feast EARLY in the 3rd month. I propose that, those who quote Jubilees 1:1 to support the testimony that Exodus 19:1 tells us that Israel arrived mid-month in the 3rd month, are correct in doing so. However, these same individuals will often claim Jubilees 15:1 is a lie, because it disagrees with their doctrine on the date of Shabuot. The Book of Jubilees testifies several times throughout the book that the First Fruits of the Wheat Harvest Festival is on the 16th of the 3rd month.

And in the fifth year of the fourth week of this jubilee, in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest. Jubilees 15:1

And she bare a son in the third month, and in the middle of the month, at the time of which YHUH had spoken to Abraham, on the festival of the first fruits of the harvest, Isaac was born. Jubilees 16:13

Individuals who reject these testimonies in Jubilees pick and choose what agrees with them, and throw the rest out. When it comes to scripture, certain scrolls that claim to be inspired by YHUH, hold to the testimony of the law of Moses, and prophesy of Yahusha Messiah, I don’t believe there are any bones to spit out. While there are minor mistranslations in a few places, in ALL translations, I have found that when each verse is examined in the light of ALL the other scriptures, we can have confidence in them all, I don’t believe the scribes did so much damage that we can’t put our faith in much or even in ANY of it, as some would have us to believe.

I believe Israel arrived at Mount Sinai on the 15th, at night, in the third month, exactly two months to the day, after they left Rameses, as Exodus 19:1 and Jubilees 1:1 indicates. I also believe that the camping place (Rephidim) prior to their arrival, was a short journey away, where they rested on the Sabbath before arriving at Sinai the following night. That night, after they arrived at Sinai, they set up camp, and in the morning, on the 16th (Remember, a day/date begins in the morning), Moses was called up the mount.
In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. Exodus 19:1
And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, [2450 Anno Mundi] that Aluhym spake to Moses, saying: ‘Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them.’ Jubilees 1:1

Shabuot, the establishing of the covenant, and the giving of the law, could not have taken place before the 16th of the 3rd month, as the Bible and Jubilees agree that these things did not take place before they arrived at Sinai. A Pentecost on the 5th, 6th, 7th, 8th, or 9th day of the month would be impossible, and not in line with the witnesses.

The Book of Jasher is a 3rd witness about the date of the Feast and these events. In Jasher 82:6, we read that YHUH gave the 10 commandments to Israel on the 6th day of the 3rd month, however, I believe that’s an error on the part of the translators, that it should read the 16th.

And the children of Israel proceeded from Rephidim and they encamped in the wilderness of Sinai, in the third month from their going forth from Egypt…And in the third month from the children of Israel’s departure from Egypt, on the sixth day thereof, YHUH gave to Israel the ten commandments on Mount Sinai. Jasher 82:1, 6

I go into how/why I come to that conclusion more on my website, but that’s the only way I know to understand Jasher 82:6 if we are to believe these books agree and strengthen the testimony, and I believe they do, because on a calendar that puts Sabbaths on the 8th, 15th, 22nd, and 29th, as the Bible, Jubilees, and Jasher do, the 6th can never be 7 Sabbaths after the 16th OR the 23rd, no matter when you start the count. The only way to reconcile the testimony of Jasher 82:6 with the Bible, Jubilees, and the lunar Sabbath, is to interpret this verse in Jasher to be saying that it was on the 16th, and it would not be a far stretch to suggest that someone went with 6th, rather than 16th, knowing the translator was probably very familiar with the Jewish traditional date for Pentecost, counted from the 16th of the 1st month. The translator interpreted Sabbaths, as seven days, not Sabbaths or complete lunar weeks. However, if we look at Jasher in the light of all the other scriptures, the way I’m suggesting, that Jasher 82:6 should read 16th, not 6th, we bring the testimonies of the three books into agreement – the Bible, Jasher, and Jubilees – and we now have three witnesses in agreement about the date for the arrival at Sinai, the giving of the law, the establishment of the covenant, and the date for Shabuot.

While some lunar Sabbath keepers will agree with me on the date for the arrival at Sinai and the giving of the law, they disagree that this is also the date for Shabuot and Israel entering the covenant with YHUH. They disagree for several reasons. One is belief that the date for the Feast of Weeks is found by counting 7 Sabbaths plus another 50 days, resulting in the first fruits of the wheat harvest being put off until the end of the 4th month. I think the scriptures in Jubilees and Jasher obviously make this an impossibility, and the scriptures do, as well, but in a less obvious way for some people. Let me explain…

I’ll focus on their strongest arguments for a later Feast of Weeks, albeit, not very strong when one takes into account ALL of the SCRIPTURES concerning the matter. They believe Israel did not enter into covenant until the tablets were given in stone. They also believe the first fruits of the wheat cannot be ready until the end of the 4th month, never in the 3rd month. They believes there is a season called Spring, and that if Shabuot was supposed to occur in the 3rd month, scripture would call it a “Spring” Feast, during a “Spring” harvest, with “Spring” fruits. Because scripture, Philo, and Josephus, speak of Summer, not Spring, in regards to the timing of Shabuot, they believe this means Shabuot must happen in what THEY consider Summer, which THEY believe to be after the beginning of the 4th month.

If you are not yet aware that there is no such thing as “Spring” in scripture, only Summer and Winter, that in Summer are ALL of the feasts and in Summer are ALL of the harvests, and ALL of the ripening of fruits for the year, please verify what I’m saying in a concordance. I go into the issue further on my website and my blog, about how certain Hebrew phrases got translated as “Spring” and “Fall”. There is a link to the blog and my website at the end of the article. Summer has 6 months, and the 3rd month is Summer. Passover and Unleavened Bread are also in Summer.

Thou hast set all the borders of the earth: thou hast made summer and winter. Psalms 74:17

While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. Genesis 8:22

So that addresses the Summer/Spring issue. Since there is no season called, “Spring” mentioned in scripture, of course Pentecost is called a Summer festival, even in the 3rd month. We can put that argument to rest.

The next argument for a later Shabuot is the claim that wheat cannot ever be ripe in the 3rd month, even the first fruits. You may have already ready seen my testimony with videos showing entire fields of wheat being harvested in the 3rd month on my blog. If you have not seen these testimonies, you can find the links on my blog in the article titled, Pentecost and Ready Wheat on 3-16, In that article, you can also read about how “winter” wheat, harvested in Summer, and sown the previous winter, is perfectly acceptable as a first fruits offering, and would be ready before the wheat sown a few months earlier. In fact, all first fruits of the land, even wheat sewn in winter, were not only accepted, but required to be offered to YHUH before any of it was consumed by His people.

As far as I’m concerned, because I was not there in Israel in ancient times, I cannot claim that it was never possible in Abraham’s day for wheat to be ready in the 3rd month. Some are arrogant enough to call Jubilees 15:1 a lie. They claim it is not possible that Abraham celebrated the Feast of First Fruits in the 3rd month as Jubilees states. I guess they were there so they would know, right? Because I am a believer who believes the Word of YHUH that has come forth from the Messenger of YHUH that we read in the scroll of Jubilees, I can say with faith that Abraham did indeed celebrate First Fruits with wheat in the 3rd lunar month. We can learn from farmers even today in the Middle East and all over the world that the first of the wheat does begin to ripen in that season.

I believe the Feast of First Fruits can be a week-long celebration, like the other two chagim festivals, though not commanded that way…If you look closely at the events in Exodus 19 and 24. The sequence of events begins at the 16th, and lasts about a week, with the climax of the week being Moses ascending the mount and disappearing into the cloud on the seventh day. (Exodus 24:15-18)

Starting on the 16th, it sounds like, the cloud covers the mountain, and the glory climaxes on the seventh day, and then leaves. During that week, while the cloud is on the mount, from the 16th-22, what happens first, is the exchange of vows (Exodus 19:5-8 and Exodus 24:3), then later comes the sacrifice (Exodus 24:4-6), the reading of the Book of the Covenant/Law (Exodus 24:7), then reaffirming of the vows (Exodus 24:7), sealed in the blood (consummation of marriage covenant already established) (Exodus 24:8), wedding feast on the mount with 70 elders (Exodus 24:11), then Moses is called up the mount again to receive the tablets of stone (Exodus 24:12). Moses went up in the cloud on the seventh day after YHUH again invited him up the mount to receive the tablets. So Exodus 24 is telling us very clearly the sequence of events, and which event represented the establishment of the covenant – the vows that came first. In fact, one of the root words in Shabuot, is shaba, H7650, a verb that means to make a vow, an oath, a promise. What happened on that day is even explained in the word for the name of that feast.

Everything else – the blood, the wedding feast with the 70 elders, the tablets – was putting a stamp on what already happened. This teaches us that the laws are put on our hearts first, heart circumcision, our vows are what make us bound to YHUH, not stone tablets. Our words, or vows, are important and binding. Stone tablets and physical circumcision come later. Stone tablets can be broken or lost, but our words are binding for life (Numbers 30 and Romans 7:1).

See Deut 22. If a man sleeps with another man’s betrothed virgin (they are engaged, exchanged vows, but not consummated yet, yet still considered married), the man who has lied with the virgin has committed ADULTERY, not just fornication, he must be killed, for violating another man’s WIFE, not fiancé. According to scripture, we are married when we agree to marry, not when we lie with someone. That’s when he becomes her husband, and she becomes his wife, when they agree to marriage.

Sex with a virgin results in the spilling of blood, and is a seal on the covenant already established, as we see in Exodus 24:8. Adultery is a specific form of fornication, involving sex with a woman who has made vows, and is therefore married to, another man. If a man lies with a virgin who is committed to another man, he must die. If she is not committed to another man, he is expected to marry her and/or pay the bride price for a virgin, if the father allows it, and the man can never divorce her, and he is not killed. This clearly defines a marriage covenant as the exchange of oral vows, not blood, and not the writing of the terms/ketubah/tablets which is a record of the terms/vows already established.

In Deut. 22:23-24, the husband is betrothed to his wife, but she is still a virgin, so obviously sex did not make them married, because sex and the spilling of the blood hadn’t happened yet. Numbers 30 also teaches us it is our words/vows that are binding, and Romans 7:1-3 should be read in that light/context, that a woman is bound to her husband as long as he is still alive. No where does scripture say a ketubah of any sort is binding. It’s simply a record of what was agreed upon verbally. Deut. 29:12 is another witness that the vow, or oath, YHUH made sealed and established the covenant on that very day.

That thou shouldest enter into covenant with YHUH thy Aluhym, and into his oath, which YHUH thy Aluhym maketh with thee this day. Deuteronomy 29:12

When you add in the testimonies of Jubilees about the date and Feast that YHUH first made the covenants with Israel’s fathers, Noah and Abraham, and the date for Isaac’s birth, the evidence is overwhelming for the date of Shabuot in the 16th of the 3rd month, and this being the anniversary and the fulfillment of the covenants made with them. We’ve not even mentioned the count in Lev 23 in this conversation. That’s another topic I go into more on my website. There’s a link to that below.

I believe enough scriptures have been presented to establish that Pentecost cannot take place before the 16th of the 3rd month, and that putting it off another month and a half to the end of the 4th month doesn’t work, either. The witnesses all agree in strength that Israel entered the covenant, and Pentecost occurs, on the 16th of the 3rd month.
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 17:27

(Lyndsey Sanchez)
The Barley Sheaf and Crossing the Sea on Abib 23

The crossing of the Sea on the way out of Egypt is often associated with the barley wave sheaf, because it’s believed by many that the date Moses led the people across the Sea, was the “day after the Sabbath” that YHUH was referring to when He commanded Israel to wave the barley sheaf in Leviticus 23. For this reason, MOST who believe this will claim Israel crossed the Sea on Abib 16. In this article, we will examine the evidence of sacred, inspired writings that exalt the name of YHUH, exalt the Torah of Moses, and prophesy of Yahusha HaMashiach, and see which date they indicate Israel crossed the Sea of Reeds.

Concerning the timing they left Egypt, Numbers 33 and Deuteronomy 16:1 inform us the date and time of day. Remember as you read these verses and study the sequence of events, that a date/day begins when morning dawns:

Observe the month of Abib, and keep the passover unto YHUH thy Aluhym: for in the month of Abib YHUH thy Aluhym brought thee forth out of Egypt by night. Deut. 16:1

And they departed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with an high hand in the sight of all the Egyptians. Numbers 33:3

Because Exodus 19:1 says they left EGYPT two months before their arrival at Mount Sinai, this is another reason many believe this must mean they crossed the sea on the 16th of the 1st month, the morning after they left Rameses. I suggest that Exodus 19:1 is not saying they crossed the Sea two months before, but that they began their journey out of Egypt two months before arriving at Sinai. They left Rameses on the 15th, at night, in agreement with Numbers 33 and Deuteronomy 16:1.

The belief that the sheaf was waved on the 16th ties in with the date they believe Israel crossed the Sea. I, too, believe the crossing of the sea was at the timing of the waving of the sheaf. However, I understand this date to have occurred a week later than the date most have come to. I’m going to show where ancient scriptural scrolls say they crossed the Sea a week after the traditional date.

I, also, was taught the Israelites crossed the sea on the 16th, which is also when I was taught the sheaf was waved, when I started learning from Jewish rabbis. However, I started to wonder how that date could be possible for the Sea crossing in the light of the scriptures which say that when they left Rameses on the 15th (Num 33:3), they camped at Sukkot (Num 33:5).

The Israelites left Rameses and camped at Sukkoth. Numbers 33:5

The Book of Jasher 81:5 says they arrived at Sukkot on the 15th.

And the children of Israel traveled from Egypt and from Goshen and from Rameses, and encamped in Succoth on the fifteenth day of the first month. Jasher 81:5 (I believe they arrived at night, not during the Sabbath portion of the day. Deut 16:1 and Num. 33 say he brought them out by night, and on the 15th, so this did not break the commandment to keep the Sabbath day kadosh during the daylight hours on the 15th.)

Then they left Sukkot and camped at Etham on the edge of the wilderness (Num 33:5-6, Exodus 13:20, and Jasher 81:7).

They left Sukkoth and camped at Etham, on the edge of the desert. Numbers 33:6

And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. Exodus 13:20

And the Egyptians buried all their firstborn whom Ha Adon had smitten, and all the Egyptians buried their slain for three days. And the children of Israel traveled from Succoth and encamped in Ethom, at the end of the wilderness. Jasher 81:6-7

According to Jasher 81:8-11, THREE DAYS LATER, after they completed burying their dead, the Egyptians decided to find out why Israel had not returned, when they had only asked to leave for three days to celebrate a feast unto YHUH.

And on the third day after the Egyptians had buried their firstborn, many men rose up from Egypt and went after Israel to make them return to Egypt, for they repented that they had sent the Israelites away from their servitude. And one man said to his neighbor, Surely Moses and Aaron spoke to Pharaoh, saying, We will go a three days’ journey in the wilderness and sacrifice to the YHUH our Aluhym. Now therefore let us rise up early in the morning and cause them to return, and it shall be that if they return with us to Egypt to their masters, then shall we know that there is faith in them, but if they will not return, then will we fight with them, and make them come back with great power and a strong hand. And all the nobles of Pharaoh rose up in the morning, and with them about seven hundred thousand men, and they went forth from Egypt on that day, and came to the place where the children of Israel were. Jasher 81:8-11

Jasher 81:10 says the next morning (this would have been 4 days later) they went to ask Israel why they had not yet returned to their work in Egypt. Jasher 81:12 states that when the Egyptians found the Israelites, they were found feasting before Pi-hahiroth.

And all the Egyptians saw and behold Moses and Aaron and all the children of Israel were sitting before Pi-hahiroth, eating and drinking and celebrating the feast of YHUH. Jasher 81:12

Exodus 14:2 and Num 33:7 confirm Pi-hahiroth was the next camping spot BEFORE crossing the sea (see Num 33:1-8). Exodus 14:2 even says they camped by the sea before crossing it, in agreement with the Book of Jubilees and Jasher.

Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. Exodus 14:2

They left Etham, turned back to Pi Hahiroth, to the east of Baal Zephon, and camped near Migdol. Numbers 33:7

Jasher 81:14 states that by the time the Egyptians find Israel at this spot, it’s now been 5 days since they left, and they have still to cross the sea.

And all the Egyptians said to the children of Israel, Surely you said, We will go a journey for three days in the wilderness and sacrifice to our Aluhym and return. Now therefore this day makes five days since you went, why do you not return to your masters? Jasher 81:13-14

Jasher 81:15 says Moses and Aaron informed the Egyptians that they would not be returning to Egypt.

And Moses and Aaron answered them, saying, Because YHUH our Aluhym has testified in us, saying, “You shall no more return to Egypt, but we will take ourselves to a land flowing with milk and honey,” as YHUH our Aluhym had sworn to our ancestors to give to us. Jasher 81:15

Jasher 81 goes on to say that Israel fought with the Egyptians, and gave them a beating, and the Egyptians returned to tell Pharaoh the Israelites were not going to return.

And when the nobles of Egypt saw that the children of Israel did not hearken to them, to return to Egypt, they girded themselves to fight with Israel. And YHUH strengthened the hearts of the children of Israel over the Egyptians, that they gave them a severe beating, and the battle was sore upon the Egyptians, and all the Egyptians fled from before the children of Israel, for many of them perished by the hand of Israel. And the nobles of Pharaoh went to Egypt and told Pharaoh, saying, the children of Israel have fled, and will no more return to Egypt, and in this manner did Moses and Aaron speak to us. Jasher 81:16-18

This all took some time. Though the Bible does not mention the fighting between them, it does mention Pharaoh was informed that Israel had no plans to return to Egypt in Exodus 14:5.

And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? Exodus 14:5

So when Pharaoh’s army arrives, Israel is still camped at Pi-hahiroth, they had been feasting during the week of Unleavened Bread. Now it’s the 22nd, and they are very afraid, and not wanting to fight. Moses tells them they won’t have to lift a finger in defense. (Exodus 14:13-14 and Jasher 81:28, 32)

And Moses said unto the people, Fear ye not, stand still, and see the salvation of YHUH, which he will shew to you today: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. YHUH shall fight for you, and ye shall hold your peace. Exodus 14:13-14

And Moses said to them, Fear not, stand still and see the salvation of YHUH which He will effect this day for you. Jasher 81:28

And Moses said to them, Stand in your places, for YHUH will fight for you, and you shall remain silent. Jasher 81:32

I don’t see how Israel could have camped at all 3 places, stopping to bake unleavened bread (Exodus 12:39) before crossing the sea, if they crossed on the 16th, the morning after they left Rameses, according to Numbers 33:5-8 and Exodus 13 and 14. The Book of Jubilees tells us when they crossed:

…and the festival of unleavened bread, that they should eat unleavened bread seven days, and that they should observe its festival, and that they bring an oblation every day during those seven days of joy before YHUH on the altar of YHUH your ALMIGHTY. For you celebrated this festival with haste when you went forth from Egypt till you entered into the wilderness of Shur; for on the shore of the sea you completed it. (49:22-23)

So they completed the feast on the shore before they crossed the Sea. I believe that when Miriam led Israel in song and dance with tambourines on the morning of Abib 23, the first day of the week, after the Egyptians were washed away in the Sea, that was symbolic of the wave sheaf offering of barley, as that is the day after the Sabbath AFTER Unleavened Bread. It may have even occurred at the time of the morning sacrifice that day. It could be YHUH commanded the wave sheaf that day to commemorate the crossing of the Sea, and that is how the belief came to be that the wave sheaf was on the day of the Sea crossing! How appropriate!

Conclusion: We have established with more than the required number of witnesses from scripture, that the claim that Israel crossed the Sea on or before the 16th of the first month, is BOGUS! I also believe we have established that a very symbolic, very significant event has taken place on the date that I, Leviticus 23, Exodus 19, Exodus 24, Jasher, and Jubilees, pinpoints for the day the sheaf was waved. If you count 7 sabbaths, 50 days, 7 COMPLETE weeks from the Sea crossing on Abib 23, you come to the date Jubilees and Exodus 19 say Israel entered the covenant with the exchange of the wedding vows, and receiving of the law…on the 16th day of the 3rd month…

In the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. Exodus 19:1

And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, [2410) Anno Mundi] that Aluhym spake to Moses, saying: ‘Come up to Me on the Mount…” Jubilees 1:1

Isn’t it just beautiful how these numerous witnesses in the Bible, the Book of Jubilees, and the Book of Jasher, all line up in complete agreement, strengthening this testimony, and giving us our 2-3 witnesses required to establish this matter? Many will try to discredit Jubilees and Jasher, because these books testify that some individuals are holding to and teaching false doctrines. They slander the testimony of these books, these books which proclaim the law and the testimony, and prophesy of Messiah Yahusha, just as the Torah does. Let us not listen to false witnesses about these books without hearing the testimony (reading the books) ourselves, and testing it with Torah. Remember, the Bible mentions Jasher more than once. These books also support a lunar Sabbath, just as the Bible does.
Ria Tameg
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Re: Seventh Day of the week

Beitragvon Ria Tameg » Sa 25. Mai 2024, 20:11

(Lyndsey Sanchez)
The Truth of Enoch and the Myth of a Solar-Only Calendar

There are some who claim that the Bible, the Book of Enoch, the Book of Jubilees, and all the apocryphal scrolls discovered in Qumran, testify of a solar-only calendar. They claim the Masoretes added the scriptures about the moon’s role in determining the appointed times, that the Masoretic text has been corrupted by the scribes so much that it can’t be trusted. Many call this solar-only calendar the Enoch calendar. On the contrary, Enoch, himself, testifies of the moon’s role in the calendar year and months:

Thus I beheld their stations, as according to the fixed order of the months the sun rises and sets. At those times there is an excess of thirty days belonging to the sun in five years; all the days belonging to each year of the five years, when completed, amount to three hundred and sixty-four days; and to the sun and stars belong six days; six days in each of the five years; thus thirty days belong to them; So that the moon has thirty days less than the sun and stars. The moon brings on all the years exactly, that their stations may come neither too forwards nor too backwards a single day; but that the years may be changed with correct precision in three hundred and sixty-four days. In three years the days are one thousand and ninety-two; in five years they are one thousand eight hundred and twenty; and in eight years two thousand nine hundred and twelve days. To the moon alone belong in three years one thousand and sixty-two days; in five years it has fifty days less than the sun, for an addition being made to the one thousand and sixty-two days, in five years there are one thousand seven hundred and seventy days; and the days of the moon in eight years are two thousand eight hundred and thirty-two days. For its days in eight years are less than those of the sun by eighty days, which eighty days are its diminution in eight years. The year then becomes truly complete according to the station of the moons, and the station of the sun; which rise in the different gates; which rise and set in them for thirty days. Enoch 73:10-16

So every year there’s an additional 10 days that the sun has more than the moon, unless you anchor the moon to the sun and the stars, so that the moon brings in all the years (tequfah-return of the sun/year) exactly. We read that there’s 364 days in the solar year, and the lunar has 10 days less than the sun every year, which means there should be 354 days in a lunar year, when there’s 12 months. If you have 6 months of 30 days, and 6 months of 29 days, which is the case with the current lunar year we keep, then we have the right number of days in the lunar cycle for 12 months – 354. These verses appear to speak of adding an additional (13th) moon/month in the year, occasionally, to keep the year anchored with the sun and stars, which would keep the harvests and their appointed times in their right seasons. It seems to be saying that the solar year is 364 days, but that the lunar year will be less. Enoch, to me, since I started reading it for myself a few years ago, instead of listening to the man’s opinions (commentaries) about what it says, has always testified of the solar and lunar years being different lengths, but that when used together, they work perfectly. Just like we can’t have the Father without the Son, a solar calendar doesn’t work without the moon. According to verse 16 above, there is no such thing as a “complete” year without the moons within it, and the year does not begin at the exact time, without the moon, according to verse 13.

This agrees with Gen 1:14 which testifies that both the moon and sun are lights that are signs and are for appointed times, days, and years. There’s also Psalm 104:19 that testifies of this:

The moon is made for appointed times…

Everyone who rejects the moon in appointed times rejects the Word, as these scriptures about the moon are the Word. Because the Word IS Yahusha, Yahusha is the Word, if we reject these verses about the moon, we reject Yahusha. We can’t say we are believers in His Word or Yahusha if we don’t believe ALL of it. We can’t pick and choose. To reject the moon, is also to reject the chief cornerstone, Yahusha. Ever notice how that moon looks like a big stone in the sky? We are to build the calendar on it. Like Yahusha, the moon is like a chief cornerstone we are to build the calendar on. A rock is a strong foundation we can build on. To use the sun alone is only one witness, not 2 or 3, as required in Torah, to establish any matter, it’s shifting sands. The moon is His faithful witness in the sky. Psalm 89:37

As mentioned earlier, when questioned about why solar-only advocates choose to ignore Bible verses about the moon such as Psalm 104:19 and Psalm 89:37, many of them claim the Hebrew Bible can’t be trusted. I read the Greek versions and many other witnesses such as the Dead Sea Scrolls and Aramaic texts, and they also mention the moon’s role in the calendar. Others don’t want to cast doubt on the Torah, so they suggest that maybe there are other ways to interpret these verses about the moon and its faithful testimony on the calendar. Some have suggested the moon is just for the appointed times of the wild beasts. Some say the moon is only used as a sign of judgment and omens. I and many others cannot dismiss the moon’s phases as a coincidence, that it just so happens that there are 4 lunar weeks marked with a sign in the moon every 7th day Sabbath; the first quarter on the first Sabbath of the month, the full moon mid-month on the second Sabbath, a third quarter moon on the third Sabbath, and the last visible crescent at the beginning of or the dark moon at the end of the last Sabbath, and 1-2 dark moon days, which just so happened to coincide with the number of New Moon days. I cannot dismiss all that into a coincidence. No, the moon is a sign of the Sabbath.

I’m a HUGE fan of the Book of Jubilees. I’ve heard some people claim Jubilees rebukes those who use the moon in the calendar. Jubilees DOES NOT say people err when they use the moon. It’s saying they use the moon WRONG. Let’s look at the verse they are referring to:

For there will be those who will assuredly make observations of the moon -how (it) disturbs the seasons and comes in from year to year ten days too soon. Jubilees 6:36

It says there will be those who observe that the moon comes in from year to year ten days too soon. People err by throwing out the moon because of their observation that it does not have the same cycle the sun has. Jubilees 6:36 is in line with Enoch which says the lunar year is 10 days shorter than the solar year every year, so that in three years the sun has 30 more days than the moon. This is a stumbling block for those who reject the moon. People err because they reject the moon instead of asking YHUH for the wisdom to understand how the sun and moon work together as two witnesses who give the same testimony. The heavens, including the moon, declare the glory of YHUH, day by day they utter speech, night by night they display knowledge, and their rule/word/law goes out across the land. See Psalm 19. The moon does NOT give a false testimony about YHUH, His Torah, or His Sabbaths. It is a faithful witness. The moon is NOT sick.

What about those who claim using the moon in the calendar is Babylonian, or Pre-Islamic paganism? What about those who claim people who use the moon to tell what day it is are howling at the moon? Well, does that mean people who use the sun only to tell time are worshipping the sun? Does that mean people who use the sun only for their calendar must throw wild fertility parties on the solstices? While I would concur with them that worshipping ANY of the hosts of the heavens, or images of them, whether planets, the sun, the moon, or the stars, is false and idolatry, it would be a false accusation to accuse people who use the moon as a sign and for appointed times, days, and years, of worshipping the moon. Islam removed the sun from its role as an anchor in establishing the first month of the year, it also switched from the Creator’s dark moon to the first visible crescent to begin Muslim months. Egypt removed the moon from its calendar altogether. YHUH led us out of Egypt. We left a solar-only calendar when we left the Gregorian calendar. Let us not seek a leader amongst us in the wilderness to take us back to Egypt, to take us back into a solar-only man-made calendar. Let us come out of Babylon, the confusion and mixture of calendars that don’t take into account what all of the SCRIPTURAL and HEAVENLY witnesses have to say about YHUH’s calendar. The fact is, the Jewish rabbis have not, and Babylon has not used the sun and moon together for their calendars, for centuries they have not used the moon for the Sabbath. The Biblical luni-solar calendar is not Islamic, it’s not Jewish in origin either. The seven hills the immoral woman (Israel) sits (rests) on is the Roman Gregorian solar week. That’s the beast she rides. Islam rides it, too.

The Book of Jubilees says ALL the appointed times were forgotten, just like Lamentations 2 and Hosea 2:

And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: YHUH hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. Lamentations 2:6

I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts. Hosea 2:11

And all the children of Israel will forget and will not find the path of the years, and will forget the new moons, and seasons, and sabbaths and they will go wrong as to all the order of the years. Jubilees 6:34
Remember the sabbath day, to keep it holy. Exodus 20:8

To say that the Jews and the Romans never forgot when the seventh day is, is to say that Hosea, Lamentations (Jeremiah), and Jubilees are false prophets. You can’t say that the Sabbaths were forgotten and then say the Sabbath has been Saturday since creation. Obviously, the fact that Israel had to be taught the Sabbaths in the wilderness with the manna after they left Egypt establishes that Israel has a history of forgetting the Sabbath. If Israel hasn’t ever forgotten the Sabbath, then why does YHUH command us to REMEMBER the Sabbath day in Exodus 12:8? Just as we forgot the Sabbaths, we forgot the New Moons also. The Hillel II calendar went with calculations only, the Karaite Jews went wrong by sighting the First Visible Crescent (FVC) and calling that the New Moon, like Islam. These are just 2 ways Israel went wrong with the moon. Some go wrong concerning the moon by throwing it out/casting it to the ground altogether, because the moon confuses them and they don’t know what to do with it. They try to set up a solar calendar that does not use the moon, such as the Gregorian calendar set up by the Pope. The moon is a stumbling stone to them that they trip over.

For there will be those who will assuredly make observations of the moon -how (it) disturbs the seasons and comes in from year to year ten days too soon. For this reason the years will come upon them when they will disturb (the order), and make an abominable (day) the day of testimony, and an unclean day a feast day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and sabbaths and feasts and jubilees. Jubilees 6:36-37

It’s not saying we are wrong to keep Sabbaths and feasts, so why would it be saying we are wrong to observe New Moons? To interpret it that way is to not be consistent in interpreting the entire verse and context. Consider the verses in the chapter that precede these, it says the error would be FORGETTING the New Moons and Sabbaths:

And all the children of Israel will forget and will not find the path of the years, and will forget the new moons, and seasons, and sabbaths and they will go wrong as to all the order of the years. For I know and from henceforth will I declare it unto thee, and it is not of my own devising; for the book (lies) written before me, and on the heavenly tablets the division of days is ordained, lest they forget the feasts of the covenant and walk according to the feasts of the Gentiles after their error and after their ignorance. Jubilees 6:34-35

It says Israel would FORGET the New Moons, and in other places in the chapter it says they would neglect ordinances. Ordinances of what? THE MOON! The end of the last verse said they would walk according to the feasts of the gentiles, after their error, and after their ignorance. What is their error? What is their ignorance? What type of calendar do they use? A solar-only calendar. They forget the moon, they forget the Sabbaths, this is all proof that Saturday cannot be the Sabbath, because Hosea 2 and Lamentations 2 and Jubilees all agree (that’s 3 WITNESSES!) that the Sabbath was forgotten!

For this reason I command and testify to thee that thou mayst testify to them; for after thy death thy children will disturb (them), so that they will not make the year three hundred and sixty-four days only, and for this reason they will go wrong as to the new moons and seasons and sabbaths and festivals, and they will eat all kinds of blood with all kinds of flesh. Jubilees 6:38

People also misunderstand the creation account in the Book of Jubilees in Chapter 2:8-11. They THINK it teaches that only the sun is a sign, and that only the sun is for days, years, and appointed times, etc…It states:

…And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness. And Aluhym appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years. And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth. These three kinds He made on the fourth day.

Compare Jubilees 2:1-4 to Genesis 1:14-18:

And Aluhym said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And Aluhym made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And Aluhym set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and Aluhym saw that it was good.

Both Jubilees and Genesis mention that there were 3 lights (3 witnesses) appointed, often translated, made (the Hebrew word asah, which is not bara, as in create), on the fourth day, and both books say these three were set in the firmament of the heavens to divide the day from the night, to give light upon the earth, to rule over the day and night, to divide the light from the darkness. On these things Jubilees and Genesis completely agree on the role of the lights in the heavens.

By the way, if the lights being appointed/made/asah on the fourth day is proof that the moon cannot be used for the week, for the month, or the calendar, then the same verse is proof that the sun also cannot be used for the week, for the month, or the calendar. Some people may need to chew on that one for a while to wrap their minds around what I just stated. I assure you the lights in the heavens were not created, bara, on the fourth day of the week, they were asah (prepared/appointed for a work/purpose) on the fourth day of the week, just like the Hebrew text states. They were already created in the beginning, according to verse 1 of Genesis.

I’ve also heard people from the solar-only crowd claim that because the moon is not mentioned in Genesis 1 by name, that means the moon cannot be used in telling time. Do you see how silly the arguments against the moon’s use in the calendar are getting? They say that because the moon is only referred to as the lesser light, and not called the moon, and since the text does not come out and say that the sun AND the moon are for signs, appointed times, days, and years, then it must just mean the sun and the stars are for that purpose. I’d like to point out that the SUN is also NOT mentioned in Genesis 1 by name. It’s not called the sun, or shemesh, until Genesis 15. So not only are these arguments silly, they are downright hypocritical. In Genesis 1, the sun is only referred to as the greater light, and I also must point out that the text in Genesis 1 does not come right out and say that the sun and stars are the lights that are for signs, appointed times, days, and years. It simply says the lights in the heavens are for signs, appointed times, days, and years. Genesis 1 tells us there are two great lights YHUH asah that day, the sun, the greater light, and the moon, which is the lesser of the two, and the stars also. All 3 lights are the lights referred to that are for the calendar, according to Genesis 1 and Jubilees 2.

Here’s the part where people get confused. Jubilees goes on to mention that the sun is to be a GREAT sign (Genesis also calls the sun the GREATer light) for days, Sabbaths, years – all the appointed times. So, because it does not mention the moon here, they claim that means Jubilees is teaching that the moon is not a sign for days, Sabbaths, years, appointed times. I, personally, believe the moon was not mentioned here to be a stumbling block for those who choose to ignore verses like Gen 1:14, Psalm 104:19, etc, which specifically state that the moon does have this role.

By the way, speaking of Psalm 104:19, it only mentions the moon’s role in the appointed times. Does that mean we should conclude the Psalmist was teaching that the sun does not also have the role of being a sign for appointed times? Of course not! So, why would we conclude that because Jubilees 2 does not mention the moon’s role as a sign for appointed times, that this must mean Jubilees is not in agreement with the Bible here? We would never say that Psalm 104:19 is not in agreement with Gen 1:14 just because it doesn’t mention the sun in regards to appointed times! At least I would hope not!

Here’s another witness from the apocrypha, the Book of Sirach, or Ecclesiasticus, a book once included in the 1611 KJV, later rejected by the Protestant Church:

Like a morning star in the midst of a cloud, like the full moon at the time of a feast. Sirach 50:6

I realize that no amount of scriptural witnesses that I could present here would ever convince someone who is determined to reject the moon for appointed times that they need to acknowledge the moon’s role in telling time. I’ve pointed out verses from Enoch that testify of the moon in months, in Jubilees, in Sirach, in the Bible, and either they give an excuse as such as I’ve mentioned in this article, or they don’t give an answer at all. This article is for those who believe the moon is for appointed times, or on the fence about it, and have been lied to, like I was, about what the apocryphal books have to say about the calendar.

Going back to Jubilees 2, verse 10 then goes on the say that it, the sun, divided the light from darkness. Ding, Ding! Take notice, Jubilees 2 also said in verse 8 that the moon and the stars also divide the light from the darkness. So does verse 10 here contradict verse 8? Does it contradict itself? Not if you read it in the light of the Bible, that the moon is also for appointed times. If you read Psalms 104:19 in the light of Gen 1:14, that both the sun and the moon have this role, why would you not also read Jubilees 2 in that same light, judging them with equal measures. Aren’t we called to judge with equal measures? We can’t give one witness the benefit of the doubt and not also give the other witness the benefit of the doubt before declaring it to be a false witness.

Jubilees 2:11 then wraps up the fourth day of creation week saying, “these THREE kinds He made on the fourth day.” That confirms the sun and moon should also be understood to be lights for appointed times, as Genesis 1:14 and Psalm 104:19 state, that all of these verses are inclusive, and not just limited to the sun. The sun is the greater of these three lights, that’s what this passage is saying, and Genesis 1 agrees with that, too.

So the solar year is 364 days, according to Enoch, and the luni-solar year is 354 days, 10 days less than the sun, or the solar year. It was even recently pointed out to me that a 13-month lunar year would have 52 weeks and 364 days, not counting New Moon days, just like Jubilees and Enoch mention, because there are 4 lunar weeks in a lunar month. Four times thirteen is 364. I find that very interesting.

The year is precisely three hundred and sixty-four days. 1 Enoch 71:42

And all the days of the commandment will be fifty two weeks of days, and (these will make) the entire year complete. Thus it is engraved and ordained on the heavenly tablets. And there is no neglecting (this commandment) for a single year or from year to year. And command you the children of Yisrael that they observe the years according to this reckoning- three hundred and sixty-four days, and (these) will constitute a complete year, and they will not disturb its time from its days and from its feasts; for everything will fall out in them according to their testimony, and they will not leave out any day nor disturb any feasts. But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons and the years will be dislodged from this (order), [and they will disturb the seasons and the years will be dislodged] and they will neglect their ordinances. And all the children of Yisrael will forget and will not find the path of the years, and will forget the new months, and seasons, and Shabbats and they will go wrong as to all the order of the years. Jubilees 16:30-34

Some say they do not see a 13th month in scripture. Many of these people take issue with using the moon for the Sabbath, or using the moon altogether for reckoning months and appointed times within the year. True, most years have 12 months, and in scripture, it’s very clear there were at least 12 months, as there are many references to the 12th month. Does that mean there are no years with 13 months, just because it’s not as obvious? No, while it is true that there are always 2-3 witnesses required to establish any matter, Torah also teaches us that there are hidden things within Torah that YHUH chooses to only reveal to those who seek. If people are not open to seeking out the possibility of a 13th lunar month, they won’t find it. If you seek, you SHALL find. I believe that the fact that Enoch points out that the solar year is longer than the lunar year, that the moon falls behind the sun every year by 10 days (according to the math in 1 Enoch 73:14-15), while still relating the moon’s lunations to the months and years, that this is pointing to intercalating a 13th month every few years to keep the moon and sun and year anchored with the seasons, harvests, and feasts. The sun-only calendar folks say they don’t see a 13th month in the scriptures, but those same people will often add days every year at the end of their 360 or 364 day year. They intercalate days or weeks outside of months in their year. Where does scripture say to do THAT? This is yet another one of their hypocritical arguments against using the moon for months and appointed times.

The Book of Jubilees states that Rebecca prophesied concerning the number of Jacob’s sons/children/descendants (12 sons + 1 daughter=13 children) arising according to the number of months in the year:

And may He make thy sons many during thy life, And may they arise according to the number of the months of the year. Jubilees 25:16

It was translated as sons in English, but in Hebrew, the word sons would be from the word ben, or yalad, which would be son, child, descendant, seed, youth, fruit of the womb, which would also include a daughter. It’s a word that is inclusive in referring to gender, like children referring to both boys and girls, or men, referring to humans, including both men and women.

Many of the same people that say they do not see 13 months in the scriptures also say they do not see a 29-day month in scripture – only 30 days. Again, if one doesn’t seek a possibility of 29-day month, they will not find it. If one seeks a way to explain certain scriptures away, they will find it. Enoch is often quoted to support a 30-day only month. However, this is a misunderstanding of Enoch, because the Book of Enoch mentions months with 29 days:

On stated months the moon has twenty-nine days. Enoch 79:10

Where light comes to the moon, there again it decreases, until all its light is extinguished, and the days of the moon pass away. Then its orb remains solitary without light. During three months it effects in thirty days each month its period; and during three more months it effects it in twenty-nine days each. These are the times in which it effects its decrease in its first period, and in the first gate, namely, in one hundred and seventy-seven days. And at the time of its going forth during three months it appears thirty days each, and during three more months it appears twenty-nine days each. Enoch 79:17-20

While I can see how some people struggle with a 13th month, it’s very clear to me that Enoch is telling us that a calendar exists that uses the moon and has 29 days in some months. I don’t know how people can deny these statements in Enoch or deny that the moon currently has a lunation that is on average shorter than 30 days every month, giving us months with 29 days. The lights in the heavens are confirming what we read in the scriptures. The heavens declare the glory of Aluhym. It is clear to me that a 13th month is one of those glories of Aluhym that He chooses to conceal, and the honor of kings to search out. It’s obvious to some and hidden from others. It’s kind of like the New Moon. Some who do acknowledge the moon for months claim the correct phase of the New Moon can’t be found in the Bible. Many others, like me, see it clearly, that in the beginning, the first day of the month, BEFORE the first day of creation week, in the first year of creation, there was darkness, according to Genesis 1:1-2. That would not describe a full moon or an FVC, but a conjunction moon, a dark moon. The first day of creation week, day 2 of the 1st month, there was light. That would be the FVC, the sign of the first day of work, the first day of the week.

Most people who keep a luni-solar calendar for months and years have read or heard, maybe even repeated, the following claim:

“In the beginning, there were 30-day months only, and the year was a perfect 360-day year. Something changed in the heavens since then, and now we have months that alternate with 29 and 30 days.”

Some of us have come to believe that YHUH has altered the months and years. I cannot explain why I have not been able to completely accept an ancient 360-day year with 30 day months only. Maybe it’s because scripture says YHUH and His Word do not change, they’re eternal. I understood how and why we came up with this 360-day year with only 30 day months in the time of Noah, but I just could not lay down the possibility that maybe a 29-day month existed in the beginning. Maybe it’s because an “average” just doesn’t cut it for me. Maybe it’s because I had not tested the claim myself, so therefore, in my mind, the possibility remained. I recently decided it was time to test this claim.

So where does this idea come from? What scriptural support are we given for such a claim? It comes from Genesis 7:11-8:4. Let’s look at the key passages used to establish this as “fact”:

In the six hundredth year of Noah’s life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. Genesis 7:11

And the waters prevailed upon the earth an hundred and fifty days. Genesis 7:24

And the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. Genesis 8:3

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. Genesis 8:4

Anyone with the ability to do elementary math might look at this and figure a simple division problem will reveal the length of a month here. Many people have done this, including myself. I’m not saying I’m capable with arithmetic, I sometimes request the assistance of my husband when trying to help my fifth grader with his math homework. I’m just saying, I’ve been guilty of leaning on my own understanding here before, not pointing the finger at those who have also done this.

So, what we’ve done, is we’ve seen that this is saying that Noah was in the ark on the 17th of the 2nd month when the waters came, and that this lasted 150 days, until the 17th of the 7th month. We figured 150 days is about 5 months. If you divide 150 by 5 you get 30, so we averaged it out to say that there were 5 months with 30 days.

Sadly, many of us, myself included, have not tested this claim to see if that’s true. Testing this claim is as simple as dividing 150 by 5 to get 30. Okay, there might be a few more steps, but easy enough for my children to figure out. Instead of doing the math, we have been either drifting along saying “maybe so”, or we’ve actually made a commitment to this idea of a 29-day month IMpossibility, in the beginning. I’m going to challenge that belief. Not only that, I’m going to prove that it IS a possibility that Noah observed a 29-day month. I’m going to do the math. I’d like you to do it with me.

Let’s pretend the 2nd month had 30 days. Noah was in the ark with the waters prevailing commencing on the 17th day of the 2nd month. From the 17th of the month to the 30th are 14 days.

Let’s pretend the next month, the 3rd month, also had 30 days. He’s now been on the ark with the waters prevailing 44 days, because we’ve added the 30 days in the 3rd month to the 14 days he was on the ark in the 2nd month.

Let’s say the 4th month had 29 days. Now we have a total of 73 days. 14+30+29=73 days

Now, what if the 5th and 6th months were both 30 day months? Yes, this pattern of 30 day months occurring twice in a row with a 29-day month in between can and does happen, it’s a normal pattern. 30 days in the 5th month + 30 days in the 6th month = 60 days. Add the 60 to the 73 days from months 2, 3, and 4. 73+60=133.

Now we come to the 7th month. The waters prevailed until the 17th of the 7th month, so now we’ve got to add those 17 days in the 7th month to our sum. 133+17=150.

Huh. Isn’t that something? We’ve got 150 days made up of both 29 and 30 day months from the day the waters began to prevail in the 2nd month until the day they ceased in the 7th month. It turns out the claim that the Genesis account with Noah teaches 30 day months only is a lie!

Boy, those of us who believed, or even entertained for years the idea that a 29-day month in the beginning wasn’t possible are feeling PRETTY D-U-M-B right about now. I know I am. I think that’s called being humbled by YHUH. He sure is smarter than we are. We think we’re such geniuses.

Does this PROVE that YHUH had 29 day months from the beginning? No. However, it DOES PROVE that a 29-day month WAS POSSIBLE from the beginning.

Why do I even address this? Why does it even matter how long a year was in the beginning? I take issue with this claim because it has challenged the faith of many people, without good reason. Many people are discouraged in their walk with this claim that the calendar, and the lights in the heavens, have changed. They look up at the lights in the heavens, and they don’t see a calendar with 360-day luni-solar years, with 30 days in each month. We need to avoid offending one of the little ones if we can help it, and in this case, we can help it, by not claiming a “fact” when there isn’t a fact established in Genesis 7 and 8.

It’s been drilled into our minds, crammed down our throats, that this means it’s not possible for there to be 29 days in a month in this scenario. WHY does the adversary want us to believe this so much that this claim has been repeated to us so many times to get us to believe that a 29-day month did not exist in the days of Noah? There’s got to be a reason. We’ve got to be innocent as doves, but shrewd as serpents. It must be that the enemy does not want us to come to the truth. For what other reason are we bombarded with lies and half-truths?

For many of us, that belief that the years should be and once were 360 days only, and a month 30 days only, has become a stronghold used by the enemy to keep us from considering all the other possibilities, to keep us from hearing all the witnesses on the matter. The enemy wants to keep us leaning on our own understanding.

For instance, many people will not even take a glance at the apocrypha, books such as Enoch and Jubilees, simply because of the mention of a 364-day year in those books. A 364-day year does not gel with their 360-day year belief, so they quickly dismiss their testimony. They don’t take the time to examine what’s being said in these books more closely, they don’t try to understand how that works with the lights in the heavens outside right now, or how that works with the moon’s cycle. If someone asks them about how to calendate with the 29-day months we have, they can’t even wrap their head around the question, and can’t give an answer, because in their mind, we should have 30 day months only. They seem to believe that 29 day months are figments of our imagination, that’s how hard it can be to get past this barrier with this belief in an ancient 30-day month.

I cringe when I hear people say that the year we have been given by YHUH, with 29 day months occurring half the year, is not “perfect”. I guess it sounds to me, like they’re disrespecting the Creator, not appreciating His Creation of the lights in the heavens as they declare the glory of YHUH, not appreciating His calendar and His Word it’s found in. If YHUH gave us a year that is not 360 days, and He did, that year is perfect. It may not be man’s idea of “perfect”, when man leans on his own understanding, when man thinks He knows better than YHUH how to build a week, month, or year, but rest assured, YHUH brings forth everything He created exactly the way He designed it to come forth. The moon is NOT sick.

The apocrypha does not, and the Bible does not, witness to a solar-only calendar. If you read them together in the light of all the Scriptures, letting Scripture interpret Scripture, you see that they are additional witnesses to Genesis 1:14, Psalm 104:19, Leviticus 23:1-4, Lamentations 2:6, Hosea 2:11, Ezekiel 46:1, Isaiah 66:23, etc…that the moon is also for appointed times, in addition to the sun, and that there are New Moon days in addition to and outside of weeks, and that these Scriptures are witnesses that testify that the appointed times would be forgotten in Zion when the Temple was destroyed.

These things came to be, these prophecies were fulfilled, according to scripture, that makes Jubilees and its 364-day solar year that works together with the 354 luni-solar year, true. Since Enoch agrees with Jubilees and the Bible on this, that makes Enoch also out to be a true witness. According to Torah, we are required to hear all the witnesses out, and we are required to make a righteous judgement according to these witnesses. My judgement is that people are falsely representing what these apocryphal books claim, just like they misunderstand, lie about, and misinterpret what the Bible says. These books are in complete agreement with the Bible and its luni-solar calendar. They exalt the Torah of Moses, they prophesy of Messiah Yahusha, and what they said would happen has come to pass in regards to the appointed times having been forgotten in Zion. They claim to be written by messengers of YaHUaH, they come in His name. According to scripture, all this meets the requirements of a true prophet, that’s the definition of a true witness.

Will you sit on your hands and shrug your shoulders and refuse to make a judgement on the testimony of these witnesses – The Book of Jubilees and The Book of Enoch? What about the testimony of the moon? Will you cover your ears because you don’t want the responsibility of passing a judgment? Choosing to ignore the witnesses is a judgment, and a bad one. According to scripture, we are required to hear all the witnesses, and to judge with righteous judgment. YHUH is looking for righteous judges, not cowards. What will you decide?
Ria Tameg
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Re: Seventh Day of the week

Beitragvon Ria Tameg » So 26. Mai 2024, 17:30

What is it about the three days of dead and resurrection of the Messiah?


Can you look at the weekly calendar to get an answer?


A week is a counting to 7. What is the starting point of such a count?


An old children's hopscotch game helps us answer this question


https://up.picr.de/41108766ei.jpg


It is certainly not wrong to say that at the beginning you are standing with your feet outside the seven boxes


https://up.picr.de/41108905ht.jpg


You will have to take 7 equal steps to get to the seventh box.


This means You count the days of a week from outside the week. But what is that day?


You will say that is the Sabbath day of the previous week.


Yes, when one week joins another, that is indeed the case. Jews, after all, always count from Sabbath to Sabbath.


But what about the creation week? From which day were the days counted?


There was no previous week in the creation week.


Do the test and count backwards from the 7th day and you will land on your starting place outside the boxes.


Likewise, if you count forward seven steps from the 7th day of the week, you will again land on the 7th day of the following week.
Ria Tameg
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