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[Ria Tameg]

There is another inconsistency, that most keepers probably notice only in practice.

In its monthly magazine "Intern" of 2005 feb. published by the United Church of G-d, it says in answer to the question

How to count Pentecost this year?

In such years, when the date for the Passover is supposed to be a weekly Sabbath and the Feast of Unleavened Bread begins on Sunday, the faithful remove leavened bread from their homes before sunset of the eve. (friday evening). Therefore, in these years there are eight days without leavened bread, instead of the usual seven days.

Such a deviation from the biblical commandment, seven days of eating unleavened bread, is due to the assumption of an uninterrupted weekly cycle since creation. Thus, assuming endless consecutive weeks, the passover falls on a Saturday in some years.

The biblical Creators calendar does not know an uninterrupted sequence of weeks. Precisely because it is in perfection with the commandment of Ex.12:5 and Lev.23:41, where it says

Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: Ex.12:15a

And ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. Lev.23:41

there is no need of such man-made commandments.

The view that when the passover falls on a Saturday, there are eight days of unleavened bread is not in accord with scripture.

[Ria Tameg]

The first day of the month in the Roman calendar also meant payday. In the Middle Ages, the Kaland-brotherhoods were founded on this basis. The Kalands were, along with the Nones, Ides, and Terminalia, one of the four fixed holidays that each month of the Roman calendar had. These four holidays originally designated the quarters of the moon (Kalends: New Moon, Ides: Full moon, Nones and Terminalia: waxing and waning crescent moon, respectively).





The Roman historian Dio Cassius, 150-220, noted that the pagan planetary week with Saturns day as the first day of the week was still in use during his time. It was apparently still in use until after Constantine instigated Sunday worship in 321 and changed the pagan planetary week to a Christian planetary week with Sunday as the first day of the week. He also officially changed the Roman calendar to an uninterrupted seven-day cycle to take the place of the Nones, the 8-day market week initiated by Julius Caesar in 46 BCE.

The old Roman calendar was based on the moon and had an EIGHT-DAY WEEK that was simply the PERIOD OF TIME BETWEEN MARKET DAYS! The eight-day weeks were totally independent of monthly divisions called Calends, Nones and Ides. At the end of each year the A through H cycle was BROKEN. The first day of the next year was always designated by the letter "A" to begin a NEW CYCLE, but the market day's letter itself changed



Fasti Antiates – reconstruction of the only known pre-Julian calendar in existence, showing the letters of the nundinal cycle from A to H (an eight-day market week)



It is important to remember that the Biblical week as an individual unit of time defined in Genesis 1, consisted of only seven days: six working days followed by a Sabbath rest on the last day of the week. The eight-day cycle of the Julian calendar was in use at the time of Christ. However, the Jews would not have kept the seventh-day Sabbath on the eight-day weekly cycle of the Julian calendar. This would have been idolatry to them.

An example of a Julian calendar dating from the time of Augustus (63 B.C. – 14 A.D.) to Tiberius8 (42 B.C. – 37 A.D.), is preserved on these stone fragments. The eight-day week is clearly discernible on them



A later seven-day week Julian calendar, as seen in the following drawing of a stick calendar found at the Baths of Titus (constructed 79– 81 A.D.), provides further proof that the Biblical Sabbath can never be found using the Julian calendar



The center circle contains the 12 signs of the zodiac, corresponding to the 12 months of the year. The Roman numerals to the left and right indicate the days of the month. Across the top of the stick calendar appear the seven planetary g-ds of the pagan Romans. Saturday (or dies Saturni – the day of Saturn) was the very first day of the week, not the seventh. As the g-d of agriculture, he can be seen in this preeminent position of importance, holding his symbol, a sickle. Next, on the second day of the pagan planetary week, is seen the sun g-d with rays of light emanating from his head. The second day of the week was originally dies Solis (the day of the Sun – Sunday). The third day of the week shows the moon g-ddess, with the horned crescent moon as a diadem on her head. Her day was dies Lunæ (day of the Moon – Monday). The rest of the days are represented by the other planetary g-ds, ending with dies Veneris (day of Venus, which in Northern European languages was changed to a Norse g-dess and became Friga’s day, or Friday.

Although the seven-day planetary week became popularized in Rome with the rise of the cult of Mithras, it did not become official until Constantine standardized the week at the Council of Nicæa.

In light of these facts, it is illogical to assume that the Gregorian Saturday is the Biblical Sabbath of Creation.

An ancient proverb states: “He who controls the calendar, controls the world.” Who controls you? The day on which you worship, calculated by the calendar you use, reveals which G-d/g-d is in control of you. Worship on the true Sabbath is a sign of loyalty to our Creator. Only the Creator, the One in control of the sun, moon and stars, His calendar, has the right to tell His people when to worship and, by virtue of that right, to receive that worship.



A wall inscription of Pompeii in the first century, graffito on a column of the epistyle, a crossbeam in ancient architecture that connects the columns in the substructure and supports the superstructure, has the following wording

"Nerone Caesare Augusto I Cosso Lentulo Cossi fil(io) co(n)s(ulibus) I VIII idus Febr(u)arias I dies Solls, luna X////X", nun(dinis) Cumis, V nun(dinas) Pompeis"

"In the consulship of Emperor Nero and Cossus Lentulus, son of Cossus, on February 6, the day of the sun, on the 16th day of the moon, on the market day of Cumae, on the 5th day before the market day of Pompeii."

If the day of the Sun is the 16th day of the Moon, then the day of Saturn is the 15th day of the Moon





In the biblical calendar, the Sabbaths fall on the 8-15-22-29 day of the month.


The author of an article from the journal Archaeology of Switzerland, Regula Frei-Stolba, Swiss ancient historian, epigraphist, numismatist and politician, notes:

Here an error has occurred, as this apparently often happened: The year 60 and the day - re? calculated: February 6 - do not agree with the indicated day of the week - Sunday, since February 6, 60 CE, was a Wednesday.

With certainty no mistake has been made here, the mistake comes from the assumption of the weekday cycle as we know it today. In fact, the day of Saturn always fell on the 8th 15th 22nd and 29th day of the month. The calendar of the Roman Republic, like all ancient calendars, was originally based on lunar cycles. Saturn's day on the 1-8-15-22-29 day of the lunar month coincided with the biblical Sabbath 8-15-22-29 day of the month.


Therefore, its author can also write

The knowledge and use of the weekday g-ds is attested in Rome since the Augustan period: The first secured testimony concerns a passage from the Elegies of Tibull, who mentions Saturn's day, but at the same time sees in it the Jewish Sabbath

The first day of the week began with the day of Saturn as the author herself admits:

"This seven-day planetary week began with Saturn's day":

and further down she writes:

'This is attested to in Pompeii by a mural with medallions of the weekday g-ds and a wall inscription from a triclinium with the series of weekday g-ds, beginning, as always, with Saturn'.

[Ria Tameg]

In the book Tibetan Astrology by Philippe Cornu you can read it on p.32:

The 1st, 8th, 15th, 22nd and 29th days of the month are associated with the same planet. ... Metal years are ruled by Saturn, Wood years by Jupiter, Fire years by Mars, ...Saturn's day always fell on the 8th, 15th, 22nd or 29th of each month.

Thus also writes Robert Leo Odom, an US Navy sailor, an evangelist, pastor, researcher, writer, and editor, in "Sunday in Roman Paganism"

The association of the Sabbath day with the planet Saturn, as made by Tacitus, can only be explained by the fact that the seventh day of the biblical week observed by the Jews corresponded to the day of the pagan week which the pagans called "the day of Saturn."

Other historical data further substantiate this.

A second example:


The Roman author Sextus Julius Frontinus, writing in Latin at about the time the Apostle John was writing the Book of Revelation (near the end of the first century), referred to the conquest of Jerusalem by the armies of Vespasian, saying,

"The divine Augustus Vespasian attacked the Jews on the day of Saturn, on which it is forbidden for them to do anything serious, and he was victorious."
Source: Frontinus, The Stratagems, book 2, chap. 1, Sec. 17, in Loeb Classical Library, Frontinus, p.98

So the attack was on the day of Saturn, and on what day of the lunar month this attack was, is reported by the Jewish historian Josephus:


The Jewish historian, Josephus.... give(s) in detail the date. His statement reads thus:

"And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month of Gorpeius [Elul]."
Source: Josephus, Wars of the Jews, book 6, chap. 10, in The Works of Flavaus Josephus, pp.832, 833.

In the biblical calendar, the Sabbaths fall on the 8-15-22-29 day of the month.

[Ria Tameg]

It should be noted that the seventh day of the Jewish week, the Sabbath, and the first day of the planetary week (Saturns day) coincided. Thus, the second day of the planetary week, the day of the Sun, was the same as the first day of the Jewish week

The planetary week was created by associating the seven planets with seven consecutive days, in such a way that each planet was given dominion over a particular day and the day in question was named after it. The order was:

1st day Saturn 2nd sun 3rd moon 4th Mars 5th Mercury 6th Jupiter 7th Venus.
Source: Seen from behind: Ramblings through history by Dieter Leutert

A third example concerns the Temple of Solomon.

The Nebuchadnezzar Chronicle, published in 1956, indicates that the temple was devastated and plundered by Babylonian troops on August 25, 587 BCE by order of the Babylonian king Nebuchadnezzar II. Thus the center of the YHVH religion was destroyed. Large parts of the population were deported into Babylonian exile.


At sunset at the beginning of the ninth day of the month of Av the Babylonians set fire to the Temple. The Talmud (Taanis 29a) reports that the fire began at night just after the conclusion of the Sabbath.

In other words, that year the day of the ninth of Av itself took place on a Sun Day.


If the 9th day is the first day of the week, then the 8th day of the month is a seventh-day Sabbath. In the biblical calendar, Sabbaths fall on the 8-15-22-29 day of the month.


Three historical events


2-6-60 CE
9-26-70 CE
8-25-587 BCE


and each time the Sabbath days fall on the 8-15-22-29 day of the month.


This shows that the Sabbath does not roll through the calendar. Only in the Gregorian calendar, in which the moon is detached from the new moon as the beginning of the month and the weeks run uninterruptedly through it, does it appear that the Sabbath rolls through the calendar. The reverse is true. The Sabbath is firmly anchored in the biblical calendar, only in a wrong calendar it rolls through.

Another proof that the day that the Romans call Saturn was originally on the 8th 15th 22nd and 29th

A calendar of the time of Agustus (the Fasti of Philocalus dated "BEFORE" 27 BCE) beside the date August 9th reads:

"vi Id. Sext. (Aug. 9). F. (allip.) NP. (amit. maff. etc.)
Soli indigiti in colle Quirinali

If the 9th was Sunday the 8th would have been Saturn's day.

[Ria Tameg]

While the Masoretic Text (MT) remains the basis for translating the O.T. this day, the Septuagint (LXX) is the translation of the Hebrew Bible into Greek.

However, many O.T. quotations by the apostles come directly from the LXX, which is also reflected in their writings.

Example:

Prov.3:34 in connection with James 4:6; 1 Pe.5:5

Surely the scornful He scorns, but to the humble gives grace Prov.3:34 MT
The Lord resists the proud; but he gives grace to the humble. Prov.3:34 LXX

G-d resisteth the proud, but giveth grace unto the humble. James 4:6 KJV
for G-d resisteth the proud, and giveth grace to the humble. 1 Pe.5:5 KJV

Wickipedia writes

Many of the Old Testament quotations found in the New Testament are taken from the Septuagint, with variations in detail often indicating that the writers were quoting from memory. Since much of early Christianity emerged from Greek-speaking Judaism (the so-called Hellenists; cf. Acts 6), it is not surprising that the Old Testament was mostly quoted from the Septuagint by New Testament writers. Also most of the church fathers quoted the Old Testament according to the Septuagint, because only a few church fathers were able to speak Hebrew at all.

The statement that there were not two Sabbaths in the week of the crucifixion, the great Sabbath and days later the weekly Sabbath, but the weekly Sabbath coincides with the Feastday on the 15th and then the next was again on the 22nd, is confirmed by the Septuagint.

In Lev.23:11 :15 we read

"and he shall lift up the sheaf before YHWH, to be accepted for you. On the morrow of the first day the priest shall lift it up...And ye shall number to yourselves from the day after the sabbaths, from the day on which ye shall offer the sheaf of the heave-offering, seven full weeks. Lev.23:11 .15 LXX

In his attempt to illustrate that the sheaf of sheaves must be brought on the morning after the weekly Sabbath according to Lev.23:15, Dr. Samuele Bacchiocchi, an Italian theologian, came to the conclusion that the Septuagint must contradict itself in the translation of the two verses. What he did not understand at the time was the biblical calendar model in which the day 7/week falls on the 8th, 15th, 22nd and 29th of each month.

In G-ds Feasts in Scripture and History, Part 1, p.168 he writes

we already saw how the Septuagint translates v.11 in the following way:

The priest shall wave the omer on the morning after the first day (of unleavened bread).

On the one hand, the Septuagint seems to affirm the holy day (meaning the first day of unleavened bread) in v.11 as a Sabbath then linguistically imply in v.15 that this Sabbath is a seventh-day sabbath.

In reality, it appears that the scholars who translated the Septuagint understood, that the 15th day of the first month of each year was a weekly Sabbath, which is in complete harmony with Ex.13:6.


The Septuagint shows the importance given to the 15th day as an annual feast day and weekly Sabbath. It is in complete agreement with the Creators calendar.


Here are six other translations, each confirming in its own way that the First of Unleavened annually coincides with the weekly Sabbath

1) Septuagint Translation by Sir Lancelot C. L. Brenton 1851.
(On the morrow of the first day, verse 11...from the day after the sabbath, verse 15)

2) NETS Bible 2009
(On the day after the first, verse 11...from the day after the sabbaths, verse 15 translates the word Sabbath as shabbathown, LXX: σαββάτων)

3) Charles Thomson 1808
(On the morrow after the first day, verse 11...That from the morrow of these sabbaths, verse 15 translates the word Sabbath as shabbathown, LXX: σαββάτων)

4) Tur-Sinai translation 1954
('Sabbath', verse 11. Sabbath with apostrophe to indicate that this is a special Sabbath).

5) Targum, first published 1862
(After the first festal day of Pascha (or, the day after the feast-day of Pascha), verse 11...after the first feast-day of Pascha, verse 15).

6) Martin Buber 1929
(from the morning after the feast, verses 11 and 15).

[Ria Tameg]

Also John 19:31 confirms that the high feast day (of the unleavened bread), the fifteenth day/month, falls annually on the seventh-day Sabbath

The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. John 19:31

While the Torah refers to the seventh day/week as a shabbat shabbathown, the first day of unleavened bread is never so referred to.


Regarding the term high feast day, in John 19:31 the term "high day" is rendered

μεγάλη ἡ ἡμέρα
megale h hemera

literally "the great day", and refers to the first day of the Unleavened Bread and thus a day of special holiness.

The word megale means

to be great, to be loud, to be large

and is referring to the importance of that Sabbath and nothing more, see

And there arose a great cry: Acts 23:9a
ἐγένετο δὲ κραυγὴ μεγάλη

That I have great heaviness Ro.9:2a
ὅτι λύπη μοί ἐστιν μεγάλη

And I saw a strong angel proclaiming with a loud voice, Rev.5:2
καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα φωνῇ μεγάλῃ

In a large house 2.Tim.2:20a
Ἐν μεγάλῃ δὲ οἰκίᾳ

In each case the word is not referring to a different item but rather it is describing the item itself:

the cry was great, the voice was loud, the house was large.

So this sabbath was important in John, for that Sabbath was a high day: an important Sabbath.


In the English Septuagint (NETS 2009), the same expression is found in Isa.1:13 referring to the annual feast day (first day of unleavened bread) of Passover

"if you should offer fine flour, that would be futile; incense is an abomination to me. Your new moons and sabbaths and great day I cannot endure." Isa.1:13 LXX

Even the ancients knew that this high day was the first day of unleavened bread. Claudius Apolinarius, bishop of Hierapolis in Phrygia, called it "the great day of unleavened bread".
Source: Scaff, History of the Christian Church vol.2, p.203

[Ria Tameg]

While many people are familiar with the Sabbath as the 7th day of the week, the Torah uses another similar-sounding word: shabbathown. The word shabbathown in the Torah is translated as rest and always refers to the regular day of rest, which is strictly forbidden to work. In total it occurs 11 times in 10 verses:

And he said unto them, This is that which the Lord hath said, To morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. Ex.16:23 (day 7/week)

Six days may work be done; but in the seventh is the sabbath of rest, holy to the Lord: whosoever doeth any work in the sabbath day, he shall surely be put to death. Ex.31:15 (day 7/week)

Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the Lord: whosoever doeth work therein shall be put to death. Ex.35:2 (day 7/week)

It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. Lev.16:31 Day of Atonement (Day 10/Month 7 = Day 2/Week)

Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Lev.23:3 (day 7/week)

Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. Lev.23:24 Feast of Trumpets (Day 1/Month 7 = New Moon Day)

It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Lev.23:32 Day of Atonement (Day 10/Month 7 = Day 2/Week)

Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Lev.23:39 Feast of Tabernacles (day 15 and day 22/month 7 = day 7/week)

But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. Lev.25:4 seventh year (sabbatical year)

That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. Lev.25:5 seventh year (sabbatical year)

Accordingly, the word shabbathown occurs in the description of the day 7/week, the 4 holy feast days of the month 7, and the land Sabbath (Sabbatical year).

The BDB Hebrew Lexicon also lists exactly these days:

a. of the weekly Sabbath
b. of the Feast of Trumpets
c. Day of Atonement
d. of the first and last day of the Feast of Tabernacles
e. Sabbatical year

In contrast, the word shabbathown is not used for the Day of Pentecost nor for the two Holy Days of Unleavened Bread.

What thus seems to be interestingly and obviously true is that this word shabbathown in connection with Holy Feast Days must have primarily a prophetic meaning with regard to the coming Messianic Age, the Millennium.

[Ria Tameg]

The offering of the wafe sheaf is closely related to Passover, the Feast of Unleavened Bread and the Resurrection of the Messiah

In the fourteenth day of the first month at even is the Lord's passover.

And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord: seven days ye must eat unleavened bread.

And he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath the priest shall wave it. Lev.23:5-6 .11

The symbolism is very powerful. Just as the first omer of barley was offered as the firstfruits of the entire harvest, so too the resurrection of the Messiah was a firstfruits from the dead. Paul refers to this image with the words

But now is Christ risen from the dead, and become the firstfruits of them that slept. 1 Cor.15:20

The first sheaf of the harvest as a wave offering represents the raising of the Messiah from the dead. The preordained day of the barley sheaf harvest (Omer) always coincides in the lunisolar calendar with the resurrection of the Messiah.


Both Philo and Josephus agree that the wave offering was made three days after the Passover, that is, on day 16/month. Josephus, himself a member of the priesthood in the temple, reports in Jewish Antiquities

":On the second day of Unleavened Bread, which was the sixteenth day of the month [Abib], they partake of the fruits of the earth for the first time, for before that day they do not touch them.... They likewise, in partaking of the first fruits of the earth, offer a lamb as a burnt offering to G-d."

Similarly, Philo, another first-century Jewish eyewitness, reports

"There is also a feast on the day of the Passover, which follows after the First Day, and this has the name sheaf [Omer], because of what occurs on that day; for the sheaf is brought to the altar as a firstfruits..."
Source: Philo, Apologia pro Judaeis

Quite differently, however, if one assumes a calendar with uninterrupted weekly cycle and assumes as date for the wafe sheaf offering the Sunday during the days of the unleavened bread. There the distance between the 15th day and the day after the Sabbath can be already several days.

Thus again e.g. the United Church of G-d (UCG) writes

The wave offering was offered on Sunday within the Days of Unleavened Bread. Consequently, the offering of the wave offering in 2013 took place on March 31, a Sunday, since the Passover on March 25 fell on a Monday.

March 31 would have already been day 6 of the unleavened bread. But this day does not coincide with the resurrection of the Messiah, because retroactive.


The opposite case occurs in those years in which the Passover falls on a Saturday, since then the counting of Pentecost would begin on the first day of unleavened bread.

Again, this day does not coincide with the resurrection of the messiah, since it was brought forward.


Another article, for example, of the Christian Churches of G-d (CCG), "The swinging of the firstfruits sheaf" writes

The produce from the new harvest was not allowed to be eaten until the day after the Sabbath when the waving of the sheaf was completed. This did not take place on a Sabbath (Shabbaton) of the Holy Festival, but following the weekly Sabbath (or Shabbat).

As we can see in detail in the previous post, however, the first day of unleavened bread is not a shabbaton from a biblical point of view

the word shabbathown occurs in the description of the day 7/week, the 4 holy feast days of the month 7, and the land Sabbath (Sabbatical year). In contrast, the word shabbathown is not used for the Day of Pentecost nor for the two Holy Days of Unleavened Bread.

The first fruit wave sheaf offering of barley was always waved on the 16th day of Abib

and he shall lift up the sheaf before the Lord, to be accepted for you. On the morrow of the first day the priest shall lift it up. Lev.23:11 LXX

Our Messiah is called the first fruits of them that sleep

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 1 Cor.15:20-23

The Apostle Paul also stated in the same chapter, that the Messiah was buried and rose the third day according to the Scriptures

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 1 Cor.15:3-4

If He really did rise according to the Scriptures on the third day, the only sequence that fits the typology of YHVH’s festivals is the 14, 15, 16 sequence during the month of Abib. Nowhere is there a 72-hour first fruit wave sheaf.

Many Bible students assume, based on the statement in Matthew 12:40, that the crucifixion took place on a Wednesday and that the Messiah rose from the dead on Saturday afternoon. But this is not in accordance with the scriptures of the Old and New Covenants. The “three days and three nights” are believed to include exactly 72 hours during which the Messiah was dead.

At the same time, many believe that the Messiah arrived in 31 C.E. was crucified. This assumption of a Wednesday crucifixion this year is correct if one further assumes that at the time of the Messiah the Jews used the same uninterrupted weekly cycle as our modern Roman-Papal Gregorian calendar. Because the Gregorian calendar is based on the year 31 CE. back, the 14th of the biblical month Nisan/Abib (which fell on the Julian-Gregorian April 25th in the year 31) falls on a Wednesday! However, such an assumption is incompatible with the clear statements in the Bible.

The day of the crucifixion was neither a “Friday” nor a “Wednesday.” It was the sixth day of the biblical week, the 14th day of the biblical month.

[Ria Tameg]

With patience, diligence and perseverance, various statements of the Bible can be seen in perfect harmony.


The statement that the seventh-day Sabbath is based on a recurring seven-day cycle is not what Scripture says. Furthermore, such an assertion simply omits the new moon day as a third category of a day





Based on the three great accounts of the Bible on the categories of days in Genesis and Exodus, the foundational books of the Bible, we find only two categories of days and not three.

However, never base an interpretation on just one passage of Scripture, but always consider Scripture as a whole. For if you neglect this, then further Bible passages on this or a similar subject must be made to fit this interpretation that you have found for the one and first Bible passage. Each word is important to a theme set forth in the Bible

All scripture is given by inspiration of G-d, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 1.Tim.3:16

A correct interpretation is always in accordance with the entire Scriptures, both Old and New Testament. It is therefore of paramount importance that a statement is always considered in the light of the whole Bible. How is this issue addressed elsewhere? To understand a doctrinal point or prophecy, gather all the scriptures on the subject.


The Lunar Sabbath ignores the current weekly 7-day cycle in use. In fact, however, it does so in relation to a never-ending repeating cycle of sevens tied to the Gregorian week. Conversely, the uninterrupted weekly cycle in the Gregorian calendar also ignores the new moon day as a separate, third category of day.


There is not one word in the commandment or anywhere else in Scripture that demands a recurring weekly cycle! Rather, Scripture demands something altogether different! There are two predominate witnesses that work synergistically to refute the belief in an unbroken chain of recurring weekly cycles that extends all the way back to Genesis 1:1 and therefore to the beginning of Creation. Those two predominate witnesses are Genesis 1:1-2 and Ezekiel 46:1, besides there are many others.

The seven-day workweek of creation was sandwiched between two sacred/holy days.

Genesis 1:1-2 makes it clear that there was a ‘first day’ prior to the creation week of seven days. That being the case, the 1st Day of Creation IS NOT Day one of the Creation Week! That 1st Day of Creation would had to have been New Moon Day since logic would tell us the creation of space, time and matter begins with the 1st Day of the 1st Month of the 1st Year, we must accept the fact that New Moon Day is not a weekday and that New Moon Day preceded the Creation Week! Day one of the 1st Week on the other hand begins with Genesis 1:3-5.

Ezekiel 46:1 makes it clear that this New Moon Day with which the Creation began resets the weekly cycle from the very beginning of time!

[Ria Tameg]

According to the scriptures, there is no mention of an uninterrupted sequence of seven days.

Besides the working days and the Sabbath there is also the new moon.

On both days, Sabbath and new moon, the sacrifice differed from each other

And the burnt offering that the prince shall offer unto the LORD in the sabbath day shall be six lambs without blemish, and a ram without blemish. And the meat offering shall be an ephah for a ram, and the meat offering for the lambs as he shall be able to give, and an hin of oil to an ephah. And in the day of the new moon it shall be a young bullock without blemish, and six lambs, and a ram: they shall be without blemish. Eze.46:4-6

So on the new moon, in comparison to the Sabbath, an additional young bullock (bull) was offered, along with the six lambs and one ram.