Hope of Israel
Ministries (Ecclesia of YEHOVAH):
A Calendar Of Weeks In Biblical Texts
James D. Dwyer
Based upon a definition
of the Sabbath cycle (as contained in the Hebrew Old Testament and in the Greek
New Testament), there is hardly any question but that this definition equates
to a reoccurring 7-day interval:
"Six days shalt thou labour,
and do all thy work:But the seventh day is the sabbath of the LORD thy God: in
it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy
manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is
within thy gates: For in six days the LORD made heaven and earth, the sea, and
all that in them is, and rested the seventh day: wherefore the LORD blessed the
sabbath day, and hallowed it." (Exodux 20:9-11)
"Six days thou shalt do thy
work, and on the seventh day thou shalt rest: that thine ox and thine ass may
rest, and the son of thy handmaid, and the stranger, may be refreshed."
(Exodus 23:12).
"Six
days may work be done; but in the seventh is the sabbath of rest, holy to the
LORD... " (Exodus 31:15).
"Six days thou shalt work, but on the seventh day thou shalt rest: in
earing time and in harvest thou shalt rest." (Exodus 34:21).
"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..." (Exodus 35:2).
"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." (Leviticus 23:3).
"Six days thou shalt labour, and do all thy work: But the seventh day is
the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor
thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine
ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy
gates; that thy manservant and thy maidservant may rest as well as thou."
(Deuteronomy 5:13-14).
Based upon the biblical
passages (as cited above) it isn't exactly evident that the early observed
Sabbath cycle of 7 days was additionally based upon the reoccurring lunar
cycle.
The current section will then attempt to minimally show that the biblical cycle of 7 days (unlike the modern week which is based upon a reoccurring cycle of 7-days) was periodically interrupted by a singular day (an 8th day). This section will also attempt to show that this singular day was specially celebrated (perhaps as a renewal of the Sabbath cycle).
The most compelling evidence to substantiate the possibility that the seven-day count of the Bible was a periodically interrupted count can perhaps be recited from certain biblical texts which show that both singular and plural Sabbaths were once practiced.
This evidence is most
graphic from New Testament references to the Sabbath cycle--as more fully shown
in Appendix C (where Appendix C includes an exhaustive compilation of all forms
and usage of the word Sabbath in the Greek New Testament).
It seems that the Greek
Version of the New Testament uses six different words in association to the
Sabbath cycle: (1) Sabbasin; (2) Sabbatw; (3) Sabbaton; (4) Sabbatou; (5) Sabbatwn;
and: (6) Sabbata.
Note
that Greek and Hebrew words--as frequently cited throughout this analysis--can
be verified through the use of an exhaustive concordance (such as Strong's)
or found in Interlinear Greek and Interlinear Hebrew Bibles.
Easy to use,
computerized, Bible text is now available to help bridge this--seemingly
difficult--language barrier. Specifically, 'The Online Bible' is currently
available for PC DOS, for Windows, and for Macintosh computers, and at a very
modest cost. 'The Online Bible' can even be downloaded for no cost from the
Internet. (Search for sites which offer the 'The Online Bible', either for sale
on CD, or for sites which offer the free download version).
Based upon parsed New Testament text (put out by CCAT at the University of Pennsylvania), the following singular and plural forms of the noun Sabbath (or Greek: Sabbaton) occur--as follows:
Plural Singular __________ _________1. Sabbasin Sabbatw
2. Sabbata Sabbaton
3. Sabbatwn Sabbatou
In deriving the early understood definition of the Sabbath cycle, it then seems significant that throughout the New Testament, both a singular usage, and a plural usage (as well as different forms) of the respective Greek noun 'Sabbaton' can be found.
Specifically, the noun 'Sabbaton' can be recited from the Greek New Testament in 70 total instances--as follows:
. A plural form 'Sabbasin' is used in 15 instances . A plural form 'Sabbata' is used in 1 instance . A plural form 'Sabbatwn' is used in 12 instances . A singular form 'Sabbatou' is used in 13 instances . A singular form 'Sabbaton' is used in 14 instances . A singular form ' Sabbatw' is used in 15 instances
All of the 70 instances of the usage of the word 'Sabbaton'
is listed in Appendix C.
It should be noted that 'Sabbata' (a plural form of
'Sabbaton') is used only one time in the Greek New Testament (as cited) but
this plural form is used numerous times in the Greek OT Septuagint.
In addition to the above 70 instances, a closely related word 'Sabbatismos' is used once in the New Testament.
Another important part of the original definition of the Sabbath concerns the omission of a day descriptor. (The expression Sabbath day, or the expression Sabbath days, is seldom used). Essentially, the original texts--when expressing Sabbath time--consistently leave off a day descriptor. Consequently, Sabbath time is invariably expressed as belonging within either the Sabbath, or the Sabbaths.
The Luke/Acts author occasionally uses the word 'day' in
association with Sabbath time. In general, the New Testament authors--for some
reason--avoided using the 'day' descriptor in reference to Sabbath time
(perhaps because the routinely appearing Sabbath--as it would have appeared
amid stages of the lunar cycle--can not adequately be described as occurring on
only one day). (For additional information, refer to Appendix C and to Appendix
D).
The next several paragraphs will set forth
additional detail of the early definition of the Sabbath by citing the rather
prevalent New Testament usage of plural Sabbath time. Based upon the original
usage of a plural Sabbath interval, it becomes clearer that the early week--as
it would have been understood in the early Christian Era--was rather different
from the definition of the week (as used and understood in this modern era).
A good example of the early Sabbath week (which
included more than one Sabbath interval) can perhaps be recited from the Book
of Luke as follows:
"And it came to pass, on the Deuteroprotos Sabbatw [or
the 'Second-First Sabbath'], as he is going through the corn fields, that
his disciples were plucking the ears, and were eating, rubbing with the hands,
And certain of the Pharisees said unto them, Why do ye that which is not lawful
to do on the Sabbasin [or Sabbaths]?" (AV Text of Luke
6:1-2 with selected Greek word substitutions).
This interesting passage refers to an interval which seems to involve plural Sabbaths ('Sabbasin'), and--in addition--this peculiar interval contains a single Sabbath termed as Second-First Sabbatw (or 'Deuterprotos Sabbatw').
A cross-reference to this same time interval is
recorded in the Book of Matthew as follows:
"At that time Jesus went on the Sabbasin [Sabbaths]
through the corn; and his disciples were an hungred, and began to pluck the
ears of corn, and to eat. But when the Pharisees saw it, they said unto
him, Behold, thy disciples do that which is not lawful to do upon the Sabbatw.
But he said unto them, Have ye not read what David did, when he was an hungred,
and they that were with him; How he entered into the house of God, and did eat
the shewbread, which was not lawful for him to eat, neither for them which were
with him, but only for the priests?
“Or have ye not read in the law, how that on the Sabbasin
[Sabbaths] the priests in the temple profane the Sabbaton, and
are blameless? But I say unto you, That in this place is one greater
than the temple. But if ye had known what this meaneth, I will have
mercy, and not sacrifice, ye would not have condemned the guiltless. For the
Son of man is Lord even of the Sabbaton.
“And when he was departed thence, he went into their
synagogue: And, behold, there was a man which had his hand withered. And
they asked him, saying, Is it lawful to heal on the Sabbasin [Sabbaths]?
that they might accuse him. And he said unto them, What man shall there be
among you, that shall have one sheep, and if it fall into a pit on the Sabbasin
[Sabbaths], will he not lay hold on it, and lift it out? How much
then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbasin
[Sabbaths]. Then saith he to the man, Stretch forth thine hand. And he
stretched it forth; and it was restored whole, like as the other.".
(AV Text of Matthew 12:1-13 with selected Greek word substitutions).
This passage from Matthew is in common context with the same account in Luke. Both accounts refer to the same interval of 'Sabbasin' (or plural Sabbaths); however, Luke provides additional detail of this common date by describing one of the Sabbaths as 'Deuteroprotos Sabbatw' (or the Second-First Sabbatw).
Notice, from the Matthew account that the incident of the man with the withered hand seems to have also occurred completely within the framework of this same date (the 'Sabbasin', or plural Sabbaths). This is of additional interest because the date can then be cross-referenced back to the account in Luke, as follows:
"And it came to pass, on the Deuteroprotos Sabbatw [or the 'Second-First' Sabbatw], as he [Jesus] is going through the corn fields, that his disciples were plucking the ears, and were eating, rubbing with the hands, And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the Sabbasin [or Sabbaths]?
…
“… [verse 6] And it came to pass also on heteros Sabbatw
[the other Sabbatw], that he entered into the synagogue and taught: and
there was a man whose right hand was withered. And the scribes and Pharisees
watched him, whether he would heal on the Sabbatw; that they might find
an accusation against him. But he knew their thoughts, and said to the man
which had the withered hand, Rise up, and stand forth in the midst. And he
arose and stood forth. Then said Jesus unto them, I will ask you one thing; Is
it lawful on the Sabbasin [Sabbaths] to do good, or to do evil? to save
life, or to destroy it?" ( AV Text of Luke 6:1-9 with
selected Greek word substitutions).
Luke shows the incident of the man with the withered hand occurring following or on the 'Second-First Sabbatw' (as does Matthew by implication), but Luke additionally states that the withered hand event occurred 'on heteros Sabbatw' [or perhaps 'the other Sabbatw']. The cross-referenced detail reveals the appearance of a singular Sabbath (heteros Sabbatw) as it appeared seemingly in-line with at least one other Sabbath.
Then, the two accounts (Matthew and Luke) significantly reveal an interval of more than a single Sabbath (or 'Sabbasin' which means plural Sabbaths). This respective interval included a singular date termed the 'Deuteroprotos Sabbatw ' (or the Second-First Sabbath), and the interval also included a singular date termed the 'heteros Sabbatw' (or the other Sabbath).
The interesting 'Second-First' Sabbath date seemingly
occurred in alignment with one of the specific lunar-phases--as further
detailed in chapters above. This date probably occurred at the mid-month, or
the new-month point--when the second Sabbath arrived. The reference to 'the
other Sabbath' probably occurred in this same time frame…perhaps in the
extended Sabbath interval (as also further detailed in subsequent
paragraphs).
Another interesting combination of plural Sabbath
time is recorded in the Book of Acts as follows:
"… Paul and his company … went into the synagogue on
the Sabbatwn [a date which signifies an extended Sabbath time]… And when the
Jews were gone out of the synagogue, the Gentiles besought that these words
might be preached to them Metaxu Sabbaton ['the Between Sabbath']…. And the
Erchomai Sabbatw [the appearance of the coming Sabbatw] came almost the whole
city together to hear the word of God." (AV Text of Acts 13:13-14
with selected Greek word substitutions).
The reference to the date Sabbatwn (or plural Sabbath time) aligned with Metaxu Sabbaton (or the Between Sabbaton) is unusual. The Metaxu Sabbaton in the narrative seems to be exactly equivalent to the arrival of the Sabbatw (when the whole city assembled).
This date--which occurred at 'Sabbatwn'--reflects a period
of extended Sabbath time which aligned with either the full or new phase of the
lunar month cycle ( or also possibly with the appearance of a Sun's Day, as
more fully explained in Appencix D).
There are a number of additional instances of the
New Testament usage of plural Sabbaths (as shown in Appendix C).
An early understood connection between the weekly
Sabbath and the lunar cycle is seemingly manifest from a number of texts
(either biblical texts, or closely associated to biblical texts):
“[Christian converts have their own part in observing]... an Holyday, ... the New Moon, ... [and] the Sabbatwn… (Colossians 2:16)
“[Peter] inferred thus: "Neither worship as [some]
Jews… [for] if the moon be not visible, they do not hold the Sabbath, which is
called the first; nor do they hold the new moon, nor the feast of unleavened
bread, nor the feast, nor the great day." (Clement of Alexandria, The
Stromata, or Miscellanies, Chapter 5).
“And in periods of seven days the moon undergoes its changes. In the first week she becomes half moon; in the second, full moon; and in the third, in her wane, again half moon; and in the fourth she disappears.(St. Clement of Alexandria, The Stromata, or Miscellanies, Chapter 16).
“… the Moon gives the sign for the festival... (Sirach, Chapter 43:7).
“… let all the festivals and sabbaths and new Moons ….be
days of exemption... (1 Maccabes, Chapter 10:34);
“… the festival of weeks ... (2 Maccabes, Chapter 12:3) [as
perhaps a festival standing out from the weeks]
“… [Feasting] occurs at... 'Sabbatwn', and at...
'noumhniwn' (or the New Moons)…" (Judith 8:6). (For additional information
concerning this verse, refer to subsequent sections)
1 Samuel 20:5-6,18,24,27; 21:5.
Some researchers postulate that the Israelite Shabbath (an acknowledged lunar-based cycle) must have originated in association with the Babylonian Sabatu (also lunar based). Here, it is evident that the "the Babylonian … seven-day week.. was the 7th, 14th, 21st, and 28th days of every [lunar] month…" (Encyclopedia Of Religion and Ethics, by Hastings, "Sabbath: Babylonian")
.
Others scholars disagree--at least in part--with the premise that the Babylonian Sabatu is the origin of the Israelite Shabbath, and instead, they prefer a slightly different hypothesis: "the Babylonian sabattu and the Israelite Sabbath, sprang from a common [Semite] source.…" (Interpreters Dictionary: "Sabbaths").
This indicated original lunar-based definition of the Sabbath cycle seems to indeed be detectable in a number of biblical texts--where calendar terms: new moons (or technically: new beginnings) and Sabbaths are chronologically linked together:
"And he said, Wherefore wilt thou go to him to day? it
is neither new moon [chodesh], nor Sabbath. And she said, It shall be well.
"(AV text of 2 Kings 4:2).
"And it shall come to pass, that from one new moon
[chodesh] to another, and from one Sabbath to another, shall all flesh come to
worship before me, saith the LORD. "(AV text of Isaiah 66:23).
"Thus saith the Lord GOD; The gate of the inner court
that looketh toward the east shall be shut the six working days; but on the
Sabbath it shall be opened, and in the day of the new moon [chodesh] it shall be
opened." (AV text of Ezekiel 46:1).
"Saying, When will the new moon [chodesh] be gone, that we may sell corn? and the Sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?" (AV text of Amos 8:5).
Here, it is pertinent to take into account that a lunar-based Sabbath count is required to have included a singular day or days (or lunar stages, as documented in Chapter Three). This is because a 28 day cycle (or four repeating Sabbath cycles)--as an uninterrupted count--does not quite interface with the lunar cycle (which contains 29 ½ days). Essentially, it is fully necessary that the Sabbath cycle (as an interface with the moon cycle) be an interrupted count--where a periodic additional day (a singular day not belonging amid the cycle of weeks) is periodically intercalated.
Some of the biblical texts seem to indicate the special celebration of the 'new moon', or 'chodesh' , or 'new beginnings'. This unique intermission interval was celebrated with special sacrifices--as follows:
"Blow in the month a trumpet, In the 'chodesh', at the
day of our festival." (Psalms 81:3, based upon YLT).
"And David said unto Jonathan, Behold, to morrow is
the 'chodesh', and I should not fail to sit with the king at meat…" (AV
text of 1 Samuel 20:5).
"And in the beginnings of your 'chodesh' ye shall
offer a burnt offering unto the LORD; two young bullocks, and one ram, seven
lambs of the first year without spot; And three tenth deals of flour for a meat
offering, mingled with oil, for one bullock; and two tenth deals of flour for a
meat offering, mingled with oil, for one ram; And a several tenth deal of flour
mingled with oil for a meat offering unto one lamb; for a burnt offering of a
sweet savour, a sacrifice made by fire unto the LORD. And their drink offerings
shall be half an hin of wine unto a bullock, and the third part of an hin unto
a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of
every 'Chodesh' [throughout each] 'Chodesh' of the year. And one kid of the
goats for a sin offering unto the LORD shall be offered, beside the continual
burnt offering, and his drink offering." (AV text of Numbers
28:11-15).
Thus, the Bible indicates a specially celebrated 'chodesh' or 'new beginnings' event (synonymous with a routinely appearing feast which required sacrificial offerings).
In exploring the early celebration of 'chodesh', it seems significant that the meaning of the word 'chodesh' is akin to the meaning of 'renewal' or 'new beginning' (where the root meaning of this word is not specifically linked to the meaning of new moon). (The root of the word 'chodesh'--in fact--is identical to the root of the biblical word: 'chadash' (which is frequently translated as 'new').
Here, it seems pertinent to consider that the biblical word for the Moon itself is 'Yerach'.
Throughout biblical texts, the word for the literal Moon or 'Yerach' is never directly mentioned in association with the formal sacrificial schedule (as is both 'the chodesh and the Sabbaths').
The following paragraphs will set forth additional detail to more clearly delineate that the biblical 'New Beginnings' or 'Chodesh' Feast was probably celebrated at a formal calendar division.
The following list shows almost every occurrence of the word 'yerach'--as it chronologically is used throughout biblical texts (but the list omits verses which contain miscellaneous usage, such as the proper names of individuals, etc.):
[AV text (with selected Hebrew word substitutions):]
Genesis 37:9 And he
dreamed yet another dream, and told it his brethren, and said, Behold, I have
dreamed a dream more; and, behold, the sun and the moon and the eleven stars
made obeisance to me.
Deuteronomy 4:19 And
lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the
moon, and the stars, even all the host of heaven, shouldest be driven to
worship them, and serve them, which the LORD thy God hath divided unto all
nations under the whole heaven.
Deuteronomy 17:3 And
hath gone and served other gods, and worshipped them, either the sun, or moon,
or any of the host of heaven, which I have not commanded;
Deuteronomy 21:13 And
she shall put the raiment of her captivity from off her, and shall remain in
thine house, and bewail her father and her mother a full month: and after that
thou shalt go in unto her, and be her husband, and she shall be thy wife.
Joshua 10:12 Then
spake Joshua to the LORD in the day when the LORD delivered up the Amorites
before the children of Israel, and he said in the sight of Israel, Sun, stand
thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
1 Kings 6:37 In the
fourth year was the foundation of the house of the LORD laid, in the month Zif:
1 Kings 6:38 And in
the eleventh year, in the month [yerach] Bul, which is the eighth month
[chodesh], was the house finished throughout all the parts thereof, and
according to all the fashion of it. So was he seven years in building it.
1 Kings 8:2 And all
the men of Israel assembled themselves unto king Solomon at the feast in the
month [yerach] Ethanim, which is the seventh month [chodesh].
2 Kings 15:13 Shallum
the son of Jabesh began to reign in the nine and thirtieth year of Uzziah king
of Judah; and he reigned a full month in Samaria.
2 Kings 23:5 And he
put down the idolatrous priests, whom the kings of Judah had ordained to burn
incense in the high places in the cities of Judah, and in the places round
about Jerusalem; them also that burned incense unto Baal, to the sun, and to
the moon, and to the planets, and to all the host of heaven.
Ezra 6:15 And this
house was finished on the third day of the month Adar, which was in the sixth
year of the reign of Darius the king.
Job 25:5 Behold even
to the moon, and it shineth not; yea, the stars are not pure in his sight.
Job 31:26 If I beheld
the sun when it shined, or the moon walking in brightness;
Psalms 8:3 When I
consider thy heavens, the work of thy fingers, the moon and the stars, which
thou hast ordained;
Psalms 72:5 They shall
fear thee as long as the sun and moon endure, throughout all generations.
Psalms 72:7 In his
days shall the righteous flourish; and abundance of peace so long as the moon
endureth.
Psalms 89:37 It shall
be established for ever as the moon, and as a faithful witness in heaven.
Selah.
Psalms 104:19 He
appointed the moon for seasons: the sun knoweth his going down.
Psalms 121:6 The sun
shall not smite thee by day, nor the moon by night.
Psalms 136:9 The moon
and stars to rule by night: for his mercy endureth for ever.
Psalms 148:3 Praise ye
him, sun and moon: praise him, all ye stars of light.
Ecclesiastes 12:2
While the sun, or the light, or the moon, or the stars, be not darkened, nor
the clouds return after the rain:
Isaiah 13:10 For the stars
of heaven and the constellations thereof shall not give their light: the sun
shall be darkened in his going forth, and the moon shall not cause her light to
shine.
Isaiah 60:19 The sun
shall be no more thy light by day; neither for brightness shall the moon give
light unto thee: but the LORD shall be unto thee an everlasting light, and thy
God thy glory.
Isaiah 60:20 Thy sun
shall no more go down; neither shall thy moon withdraw itself: for the LORD
shall be thine everlasting light, and the days of thy mourning shall be ended.
Jeremiah 8:2 And they
shall spread them before the sun, and the moon, and all the host of heaven,
whom they have loved, and whom they have served, and after whom they have
walked, and whom they have sought, and whom they have worshipped: they shall
not be gathered, nor be buried; they shall be for dung upon the face of the
earth.
Jeremiah 31:35 Thus
saith the LORD, which giveth the sun for a light by day, and the ordinances of
the moon and of the stars for a light by night, which divideth the sea when the
waves thereof roar; The LORD of hosts is his name:
Ezekiel 32:7 And when
I shall put thee out, I will cover the heaven, and make the stars thereof dark;
I will cover the sun with a cloud, and the moon shall not give her light.
Joel 2:10 The earth
shall quake before them; the heavens shall tremble: the sun and the moon shall
be dark, and the stars shall withdraw their shining:
Joel 2:31 The sun
shall be turned into darkness, and the moon into blood, before the great and
the terrible day of the LORD come.
Joel 3:15 The sun and
the moon shall be darkened, and the stars shall withdraw their shining.
Habakkuk 3:11 The sun
and moon stood still in their habitation: at the light of thine arrows they
went, and at the shining of thy glittering spear.
Zechariah 11:8 Three
shepherds also I cut off in one month; and my soul lothed them, and their soul
also abhorred me.
Throughout all of the biblical verses which do use the word Moon or 'Yerach', there isn't any instruction concerning the event of a literal new yerach or a new moon (a time when a Moon Festival would be routinely celebrated). In addition, there is no biblical mention of a sacrifice schedule in exclusive association with the Moon or 'Yerach'.
Here, it becomes a bit of a puzzle that biblical texts never refer to the Moon or 'Yerach' and the Sabbaths (in any combination whatsoever).
This omission of festival sacrifices in association with the 'Yerach' may be due to the underlying meaning of the Hebrew word: 'yerach', which aptly means the physical appearance of the literal Moon (as an observable shining object). In some instances of biblical usage, however, 'yerach' is found to pertain to the literal time-cycle of the lunar period. (This secondary usage as a specific time-period is evident in the above listing).
To the converse of the seemingly unobserved 'Yerach', the 'chodesh' or 'new beginnings' does clearly seem to have an association with the Sabbath cycle (as noted above). Consequently, it may be that the chodesh (or the renewal) in early times had a somewhat different meaning from the classic modern meaning of the period of the moon, or also of the literal Moon (as an object).
Here, it is of special interest that among all of the biblical texts which do refer to the literal Moon (or 'Yerach'), only two passages use a date consisting of both the Moon (or 'Yerach') and the 'chodesh' (or 'new beginnings'):
[AV text (with selected Hebrew word substitutions):]
"In the fourth year was the foundation of the house of
the LORD laid, in the 'Yerach Zif'… And in the eleventh year, in the 'Yerach
Bul', which is the 'eighth chodesh, was the house finished… So was he seven
years in building it." (1 Kings 6:37-38).
"And all the men of Israel assembled… in the 'Yerach
Ethanim', which is the 'seventh chodesh'… And at that time Solomon held a
feast, and all Israel with him… seven days and seven days, even fourteen days.
On the eighth day he sent the people away…" (1 Kings 8:2-66).
In only these two passages of the entire Bible, the
physical Moon (or 'Yerach') is listed along side of a respective new beginnings
or 'chodesh'. In two of the three instances, the 'chodesh' listed is provided
with a respective number (8 and 7). In all three of the instances, the 'yerach'
is supplied with a word adjective (which word may correspond to a label or to a
month name). The three adjectives tacked onto the physical Moon are as follows:
1. 'Zif Moon', which possibly means 'brightness of the Moon'; 2. 'Bul Moon',
which possibly means ' increasing Moon'; and: 3. 'Ethanim Moon', which possibly
means 'enduring Moon'.
It is possible that these adjectives are month names, and
they may relate to the Canaanite or Phoenician Calendar (as some believe).
However, two of the dates: 1. 'Brightness Moon' (or Zif Moon); and; 2.
'Increasing Moon' (or Bul Moon), could logically be interpreted as specific
phases of the Moon--where the two dates simply refer to: 1. The waning-half of
the Moon cycle when more of the time it appears in the bright part of the day;
and: 2. The waxing-half of the Moon cycle when more of the time it appears
during the nighttime (perhaps exactly as detailed in Chapters Three and Four).
The 'Enduring Moon' may likewise relate to an entire half-month festival cycle
(from Shabbathown to Shabbathown--as noted in Chapters Four and Five).
The biblical usage of the 'Yerach' and the 'chodesh'--both together in a presumably same calendar (as noted in 1 Kings shown above) has two possible meanings: 1. The 'chodesh' as a cycle is equivalent to the period of 'Yerach' (in the sense of being a time-cycle which equals the lunar-period); or: 2. The 'chodesh' pertains to a time-cycle which is at-least relative to the phases of 'Yerach' (in the sense that a time-span of phases of the Moon ultimately comprises a 'chodesh' cycle).
Ultimately, it seems that the calendar of 1 Kings--which shows the usage of 'chodesh'--may not exactly be equivalent to a calendar of lunar periods (according to the classic definition). Essentially, a renewal ('chodesh') may more appropriately have been relative to the lunar phases.
Thus, the indicated calendar usage of the combined
Sabbath and chodesh cycle was almost surely rooted in a calendar of lunar
phases. (For additional information, refer to Chapters Three and Four).
The calendar usage of a combined Sabbath-chodesh
cycle is very evident from the Bible Book of Ezekiel as follows:
"Thus saith the Lord GOD; The gate of the inner court
that looketh toward the east shall be shut the six working days; but on the
Sabbath it shall be opened, and in the day of the 'chodesh' [the day of the new
beginnings] it shall be opened." (Ezekiel 46:1).
Here, it seems very clear that the early definition of the Sabbath week was directly relative to the definition of the chodesh (or the new beginnings).
Composite biblical information indicates that the Sabbath
cycle was periodically interrupted by a specially celebrated 'Chodesh' Feast.
It is additionally noteworthy that a time of renewal ('chadash') is similarly indicated amid the pentecontad cycle:
"... And ye shall count unto you from the morrow after
the sabbath, from the day that ye brought the sheaf of the wave offering; seven
sabbaths shall be complete: Even unto the morrow after the seventh sabbath
shall ye number fifty days; and ye shall offer a new [or chadash] … offering
unto the LORD. (Leviticus, Chapter 23:10-23).
Thus, the cycle of the Sabbath was seemingly routinely interrupted by a specially celebrated 'Chodesh' Feast (which was routinely held amid the reoccurring lunar cycle). In a circle of 7 Sabbaths an additionally celebrated 'Chadesh' Feast was seemingly held.
If a special singular date did periodically appear amid a cycle of weeks then it should be very easy to identify amid the original biblical texts.
An easy to spot instance of a special singular date (a 'ONE') can be recited from the prophetic book of Ezekiel--where a calendar which contains a unique renewal (standing out from a cycle of weeks) is referenced as follows:
"…in the 'ONE to Chodesh'[or 'ECHAD' to Chodesh] you
shall take a young bullock without blemish, and cleanse the sanctuary… and so
thou shalt do the 'SEVEN to Chodesh' [or Sheba to Chodesh] for every one that
erreth… so shall ye reconcile the house." (Ezekiel, Chapter
45:18-20).
This verse is significant because it seemingly mirrors certain ceremonial practices under the First Temple. Of particular interest is the celebration of 'ONE to Chodesh' (or 'ECHAD to Chodesh'), a routinely celebrated feast in the early used religious schedule. This peculiar 'ONE' seems to equate to a unique single renewal (a time-unit which seemingly stood completely apart from the weekly sequence--as further noted below).
Seemingly in chronology with the ceremonious feast (which appeared at the 'ONE' or 'ECHAD'), the early used calendar also is indicated to have contained a feast which was celebrated on 'SEVEN to Chodesh'. This second respective festival event possibly equates a sequence of Sabbath weeks (or 7 + 7 stages of the Moon waxing and waning (as documented in Chapter Three).
Of special interest is the fact that both of these feast dates (the 'ONE' and the 'SEVEN') were uniquely special in the regard that a sanctification ceremony was observed on both of these events (and with special sacrifices performed on both dates).
The biblical texts--as listed below--are arranged chronologically in an attempt to depict the ancient usage of a single… or ONE… or ECHAD date (a date frequently used in association with the 'chodesh' or 'new beginnings'). It is logical to believe that this single date, the ECHAD (as listed below), was originally significant in a lunar-based calendar (where a cycle of Sabbath weeks was continuously counted in close correspondence with the phases of the Moon):
[In order to improve recognition of the original words,
each instance of the word 'echad' is shown as 'ONE' (see remarks
below), and each instance of 'chodesh' is shown as 'chodesh']
Genesis 8:5 … on the
'ONE' to the 'chodesh', were the tops of the mountains seen…
Genesis 8:13 … in the
'ONE' to the 'chodesh', the waters were dried up from off the earth…
Leviticus 23:24 … in
the 'ONE' to the 'chodesh' shall ye have a Shabbathown...
Numbers 1:1 … on the
'ONE' to the second 'chodesh' in the second year…
Numbers 1:18 … on the
'ONE' of the second 'chodesh', and they declared their births…
Numbers 29:1 … on the
'ONE' to the 'chodesh', ye shall have an holy convocation…
Numbers 33:38 … in the
'ONE' of the fifth 'chodesh' (Aaron died).
Deuteronomy 1:3 … in
the 'ONE' to the 'chodesh', Moses spake unto the children of Israel…
2 Chronicles 29:17 …
on the 'ONE' of the first 'chodesh' they began to sanctify…
Ezra 3:6 … on the
'ONE' Day of the seventh 'chodesh' began they to offer burnt offerings…
Ezra 7:9 … from the
'ONE' of the first 'chodesh' began he to go up from Babylon,
Ezra 7:9… and by the
'ONE' of the fifth 'chodesh' came he to Jerusalem…
Ezra 10:16 … from the
'ONE' Day of the tenth 'chodesh'….
Ezra 10:17 … by the
'ONE' Day of the first 'chodesh'.
Nehemiah 8:2 … upon
the 'ONE' Day of the seventh 'chodesh'…
Ezekiel 26:1 … in the
'ONE' to the 'chodesh', the word of the LORD came unto me…
Ezekiel 29:17… in the
'ONE' to the 'chodesh', the word of the LORD came unto me…
Ezekiel 31:1 … in the
'ONE' to the 'chodesh', the word of the LORD came unto me…
Ezekiel 32:1… in the
'ONE' to the 'chodesh', the word of the LORD came unto me…
Ezekiel 45:18 … in the
'ONE' to the 'chodesh'… cleanse the sanctuary…
Haggai 1:1 … in the
'ONE' Day to the 'chodesh', came the word of the LORD by Haggai…
As further explained below, each of these cited 'ONE' (or 'ECHAD') dates may have been essential in marking off a specific segment or number of weeks--where each chodesh cycle was formal and corresponded to specific set of weeks.
The Hebrew word 'echad' is used 952 times throughout
biblical texts. The King James translators correctly translated 'echad' to have
a singular meaning in most instances (as it appears in the authorized Bible).
'echad' is translated as 'one' in 687 instances, 'another' in 35 instances,
'other' in 30 instances, 'any' in 18 instances, 'once' in 13 instances,
'eleven' (or 1 + 10) in 13 instances, 'every' in 10 instances, 'certain' in 9
instances, 'an' in 7 instances, and 'some' in 7 instances. Unfortunately, the
translators chose to translate 'echad' as 'first' in 36 (of the 952)
instances--and this choice appears to be very unsatisfactory in that the
singular meaning is lost. Essentially, there is a distinctly different nuance
of meaning between a 'one' and a 'first' (as shown in the 21 instances listed
above). Clearly, 'echad' should unilaterally be translated in favor of a
singular meaning (not as a 'first'). This necessary correction in the
translation of 'ecahd' becomes quite significant in the documentation of an
ancient calendar of weeks--which did contain a periodic single date… a single
renewal which was not a week day.
The calendar date: the 'ECHAD' (or the 'ONE') was obviously
special, and it may have been ceremoniously observed. Its appearance could have
heralded a renewal, or a new beginning. It seems that the arrival of this
singular date was both a terminal delimiter, as well as a beginning delimiter
for a new count of weeks.
The calendar date of the special 'ONE' (the 'ECHAD') appears to be uniquely different from another ancient calendar term: 'rosh' or 'rishon' (which does mean 'first', and is duly used to describe a 'first day', or a 'first chodesh').
The special singular date--as used in the Hebrew Bible--is
seemingly referred to a number times in other Hebrew (and early Christian)
texts. (Sometimes, this date was referred to--not as a 'ONE' --but in
association to an extra whole-day… or an eighth day… or as the occurrence of a
day which cyclically exists beyond the week days). (For additional information,
refer to Appendix C and to Appendix D).
The Sabbath period which formally occurred at either the new-month interval, or at the mid-month interval (refer to Chapter Three), can seemingly be identified through the use of a term called 'Sabbatwn' (a plural form of Sabbath time). An example of the usage of this monthly term can be found in the New Testament Book of Colossians as follows:
"[Christian converts have their own part]... in
respect of an Holyday, ... the new moon, [and]... the 'Sabbatwn' "
(Colossians, 3:16).
Note the Greek word 'Sabbatwn', as used in this passage, is
a plural form of Sabbath time.