EZEKIEL
and YHWH’s
Judgment
for the
Good News
PEOPLE
VOLUME XV
Calendar and Festivals
EZEKIEL and
YHWH’s
Judgment for
the
Good News People
Volume XV--Calendar and Festivals
by
an unworthy
servant
And you shall
know the truth,
and the truth
will make you free.
(John 8:32)
Common Law Copyright, 2003 & 2005
CE, an unworthy servant, Calder, Idaho.
The author claims his Right of exclusive ownership and control of this
publication, the fruit of his labor, as a matter of Intellectual Property
protected by the Laws of YHWH and as guaranteed by the US Constitution for the
United States. Permission is granted to
quote provided appropriate credit is cited together with the Publisher’s web
site name and postal mailing address––WWW.age-end.com PO Box 473, Calder, ID
83808, USA.
Contents
Volume
XV--Calendar and Festivals
CHAPTER
PAGE
- Cover
Page 1
- Title
Page 2
- Contents 3
- Publisher’s
Preface 5
Part SS--The Sabbath
217 Sunday
or the Sabbath? 6
Part TT--Calendar and Times
218 Sun
Worship and the Calendar 18
219 The
Day 26
220 The
Scriptural Calendar I 42
221 The
Scriptural Calendar II 51
222 Calendar
Changes and Confusion 58
223 The
Jewish Calendar 74
224 Other
Calendar Issues 84
Part UU--Christian Holidays Versus
YHWH’s Feasts
225 Easter
or Passover? 89
226 Lent,
Mardi Gras and Fasching 100
227 Christmas
and New Year’s Day 104
228 More
Christian-Religion Holidays 110
229 Secular
Holidays in Christendom 113
230 The
Hebrew Festivals I 125
231 The
Hebrew Festivals II 137
Part VV--Chronology
232 Overview
of Scriptural Chronology 145
233 Scriptural
Chronology of Adam I 151
234 Scriptural
Chronology of Adam II 163
SHEERIT
YISRAEL
PO Box 473
Calder, Idaho
83808, USA
Publisher’s
Preface
Greetings! The following presentation is volume fifteen
of a 36-volume production of some 6,000 pages on “Ezekiel and YHWH’s Judgment
for the Good News People,” all of which is on the Internet at the
www.age-end.com web site.
This overall effort provides an
interpretation of the Good News message in the New Testament, its linkage to
the book of Ezekiel, and an application of both to the age-end prophecies
relating to certain nations and peoples now out in the world. In order for this single volume to be
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Anyone trying to read this volume or
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read in sequence from its beginning--otherwise, the reader will almost
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UNIVERSE bless you as you study His word to learn His will and to obey
Him. Shalom (peace) to you and
yours!
an unworthy
servant, Hanukkah 2003 CE
Chapter
217--Sunday or the Sabbath?
Sunday
In
terms of the calendar and festival time themes (in the context of “set aside”
[Hebrew kodesh] days), it would be well to initially reflect some on the
question of Sunday in the Word since Christians often suppose that it was the
resurrection day (which it was not, as outlined in a prior chapter), or that
the Seventh day Sabbath was somehow changed to Sunday in the NT (which is
simply not true, as will be proven in comments to follow).
In
fact, many Christians try to use these allegations as support for their Sunday
worship and abolishment of the Seventh day Sabbath--though both ideas are
wrong!
Sabbath in the Scriptures
As
a start place, it is important to observe that the Seventh day Sabbath was set
apart by The CREATOR at creation (Gen 2:2-3).
It is repeatedly enjoined as a day of rest and worship throughout both
the OT and NT (Ex 20:8-11; 23:12; 34:21; Lev 19:3, 30; 26:2; Deut 5:12-15; Neh
9:14; Heb 4:4-10). It predates the
giving of the law at Sinai (Gen 1-2; Ex 16:23-30).
Please
note that the Torah sets the specific seventh day in a weekly cycle apart and
not just any one day in a seven day weekly period (Ex 20:10). This is a profoundly important point to keep
in mind when examining Christian practices and theology later in this and succeeding
chapters.
From
the standpoint of obedience by a follower of YHWH YESHUA, no explanation is
needed on why the Seventh day Sabbath was formally created by The CREATOR. On the surface, it is readily apparent that a
weekly day of rest is needed. The
Sabbath day accomplishes this need.
Perhaps
the New Testament offers the best conclusion on this when YESHUA said that the
Sabbath was made for Adam (Mk 2:27). On
this NT reference, the point must be made that the remark surely pertains to
Adam since the KJV man in this text comes from the Greek anthropos (noted in a
previous chapter, as typically meaning Adam).
Does
this mean that behemah servants or work animals are not deserving of the
Sabbath rest? No, the Sabbath was made
for Adam. But the law stipulates that
Adam is to extend this rest day to servants, slaves and behemah humanoids and
work animals as well (the KJV incorrectly translates behemah to cattle in Ex
20:10--which covers this need).
Significantly,
the Sabbath is a sign or mark which identifies YAH’s people (Gen 2:2-3; Ex
31:12-17; Ezek 20:12, 20). Yet, the two
nations (the Houses of Yehudah and Yisrael) both despised YHWH’s set apart
things and profaned His Sabbaths (Ezek 20:12-24; 22:8, 26; 23:38). Thus,
breaking of the Seventh day Sabbath became one of their primary sins during the
days of the divided kingdom.
Because
neither House would correctly observe the Sabbath, they were both sentenced to
the judgment of a conquering army and captivity. This fact was brought out by Yechezkel, as
noted above, when he reported three times that both nations “polluted” YHWH’s
Sabbaths (Ezek 20:12-24; 22:8; 23:38).
The
House of Yisrael was divorced and taken into Assyrian bondage and Yehudah spent
70 years in Babylonian exile before being allowed to return. In the divorce, Yisrael lost The MOST HIGH’s
name (discussed earlier) and her Sabbath sign of identification (Lam 2:6). Truly, the House of Yisrael became lost in
terms of her own knowledge, as well as in the comprehension of others.
The Jews Learned About the Sabbath
But
after correction and instruction (Neh 13:15-22), Yehudah finally learned about
the Sabbath and began keeping it. In
fact, in the NT environment, Yehudah was so Sabbath conscious that the Jewish
leaders built an unscriptural hedge around the Sabbath (in the Talmud) to
supposedly protect it from abuse, as discussed earlier.
Of
course, YESHUA, Shaul and the other NT figures all kept the Seventh day
Sabbath--per the prevailing custom of the people (Lu 4:16; Acts 17:2). As Dr George Lamsa notes in his “Holy Bible
from Eastern Texts,” the NT says “It is therefore the duty of the people of God
to keep the Sabbath” (Heb 4:9).
While
some persons confuse YAH’s law on prohibiting a fire (Ex 35:3--which refers to
an industrial or construction fire for work at the Tabernacle and plainly not
otherwise, per Lev 6:13) and not carrying a heavy load or any load involving
work (Num 15:32-36; Jer 17:19-27; Neh 13:15-22), the law is fairly simple and
easy to understand.
Sunday in the Word
Actually,
the weekday of Sunday seems to only appear twice in the Word in an allowable
fashion. Mark “possibly” referred to it
once in the NT (Mk 16:9). And in the OT,
Yeshayahu alludes to it in his statement on the Sabbath (Isa 56:2-12) when he
suggested that on the morrow after the Sabbath (thus, the first day or Sunday
after the seventh day), evil men shall set it aside as a day of happiness and
feasting.
The
KJV of the Scriptures uses the expression “first day of the week” some eight
times in the New Testament. In all instances,
the word “day” is supplied by the translators as it is not in the actual Greek
text. Otherwise, the word “week” comes
from the words Sabbaton or Sabbata (which must at once suggest the weekly
Sabbath).
In
Mark 16:9, the word “week” comes from the Greek word Sabbaton, in the
singular. In all of the other seven
cases in the Greek NT, the work “week” is from the Greek Sabbata, plural of
Sabbaton (“The New Englishman’s Concordance of the Greek New Testament,” p.
679).
Moreover,
Mark 16:9 uses the Greek word protos (meaning “first”) for “first.” But in all of the other seven NT cases, the
word “first” comes from the Greek mia which means the cardinal number “one” and
not the ordinal number “first.” Thus,
there are some fundamental differences between Mark 16:9 and the remaining
seven expressions of the “first day of the week” in English translations of the
New Testament.
Confusion?
Actually,
there is no confusion on this theme if one is familiar with the Scriptures and
Second Temple Judaism. The count to
Pentecost (Lev 23:16) involves a count process of seven Sabbaths (or weeks) to
the 50th day (as will be described in a later chapter on the Hebrew
festivals). In Hebrew/Jewish mentality,
this count is one of the Sabbaths (or weeks), two of the Sabbaths (or weeks)
and so forth.
Therefore
(literally), the Greek mia Sabbata refers to one of the Sabbaths (possibly the
first Sabbath or perhaps one of the other Sabbaths) in the count to Pentecost,
while protos Sabbaton (in Mk 16:9) is very plausibly the first Sabbath.
Christian
translators quite often link the word Sabbath to week for protos Sabbaton at
Mark 16:9, and for mia Sabbata in the other seven cases found in the NT
(thereby implying the first day of the week or Sunday in all eight
instances).
But
there must be another explanation on both mia Sabbata and protos Sabbaton since
the Greek language already has other appropriate words for day and week--like
hemera for day and hepdomads (meaning sevens) for week (hepdomads is used in
Classical Greek, per Colin Deal in the Dec 2002 “End Time News,” p. 1).
As
Christian writer Colin Deal outlined in the Oct 2002 “End Time News” (p. 3),
the “first day” in Greek should appear as “protos hemera.” In this sense, it is possible that the first
day of the week is not to be found at all in the Greek NT. Maybe, protos Sabbaton means the first
Sabbath in the count to Pentecost while mia Sabbata means any one of the seven
Sabbaths in the count to Pentecost.
In
raising a question over translating Sabbaton/Sabbata as “week” (instead of
recognizing hepdomads), it must be acknowledged that it is conceivable that
Sabbaton does indeed mean a week (singular), as Colin Deal points out in Luke
18:12 where a Pharisee said that he fasted twice in the week--obviously, he
didn’t fast twice on the Sabbath (Dec 2002 “End Time News,” p. 3).
The
essence of this presentation is that mia Sabbata probably means one of the
Sabbaths (or possibly one of the weeks) and protos Sabbaton logically means
either the first Sabbath or the first week--in the count to Pentecost.
Shmuel Safrai, Revisited
The
New Testament also has another most interesting remark on this subject of
counting (of the omer--the wave sheaf) to Pentecost. This one surfaces in Luke 6:1, where the
“King James Version” refers to “the second Sabbath after the first.” Of course, there is some question about what
Luke may have had in mind in such a statement.
Shmuel
Safrai, Professor of Jewish History of the Mishnaic and Talmudic Period at
Hebrew University, observes that the actual Greek in this text reads the
“second-first Sabbath” which in Second Temple days meant the second Sabbath of the
counting of the omer to Pentecost (per an article on Sabbath Breakers,
appearing in the Jul/Aug 1990 “Jerusalem Perspective,” p. 3).
Other
students of the Book suggest that second first Sabbath meant the second high
Sabbath of the feast (days) of Unleavened Bread. This latter statement could be the same
finding as Safrai’s conclusion, depending on how the Sabbath days fell during
that occasion and/or whether Sabbath always meant a week or not.
Ridiculous Christian Arguments
Yet,
many Christians ignorantly try to argue that the so-called “Lord’s Day” (Rev
1:10), mentioned by Yohanan, is mysteriously and somehow Sunday. This is virtually too stupid to even be
discussed by students of the Word since there is absolutely nothing in the Book
to allow or suggest such a connection.
The allusion only arises because some Christians “say” it’s so and not
because it is so.
Actually,
the Tanakh abundantly describes a coming “Day of YHWH” which refers to the
coming period of time when The ELOHIM intervenes in world affairs to terminate
Satan’s rule of this planet and man’s irresponsible propensity for sin (Isa
2:12). Yohanan’s reference in Revelation
1:10 connects to this coming day of YHWH (the “Lord’s Day” in the KJV, where
YHWH surfaces as “Lord”).
Perhaps
the most ridiculous position of sun worship Christianity is the theory that
Christians are free to keep Sunday as their rest and religious day on the
premise that “any” one day in seven meets YHWH’s law, as outlined above.
For
this Christian theory, Christians typically try to misread, misquote and twist
the Scriptures and claim that the law only requires the setting aside of any
day, as if man or the Christian Church has the authority to decide which day it
wants to set apart for worship. No, not
so! This is blatant nonsense and
stupidity. The law doesn’t specify one
day in seven. It expressly specifies the
seventh day (Ex 20:10).
More From Colin Deal
The
above cited Colin Deal has an incredibly wrong slant on the weekly Sabbath
because he incorrectly confuses the weekly Sabbath with the annual Sabbaths
(like the first day of Unleavened Bread, Shavuot, Yom Kippur, etc, which were
discussed in a previous chapter on the Sign of YESHUA, and as will be further
described in subsequent remarks herein).
Since
Deal is unable to tell the difference between the two types of Sabbaths in the
Word, he actually comes to a position that the Book prescribes neither the
seventh day or the first day for rest and worship (Oct 2002 “End Time
News”). Deal does this with the
following words:
“Although
many sincere Christians keep Saturday as the day of worship what some fail to
recognize is that ancient Israel’s ‘seventh-day Sabbath’ did not always occur
on Saturday. They were changing
Sabbaths, being observed on two different days each year because of an
additional Sabbath being observed at Pentecost.
“If
we suppose, for instance, that the 15th of Abib (when Yisrael left Egypt, see
Lev. 23:5-6--ed) which was on the Sabbath, was Saturday, then the seventh day
Sabbath would fall on Saturday for seven weeks or until forty nine days had run
their course. The fiftieth day, which
would be Sunday, would be Pentecost (Lev. 23:15-16). The next seventh-day Sabbath after Pentecost
would fall on Sunday.
“Thus
it would be until Pentecost of the following year which would change the
seventh day Sabbath again. This time it
would fall on Monday until the next Pentecost which would be fifty days after
the first fifteen days of Abib, as stated, or on the sixty-fifth day of that
particular New Year. Thus, Israel’s
Sabbath did not always fall on a Saturday throughout the year.”
It
is almost useless to even discuss this incredible reasoning of Deal. He simply does not understand that the first
day of Unleavened Bread (Aviv 15) and Shavout are annual Sabbaths which
generally can fall on any day of the week.
He never understands the mitzwah in Exodus 20:8-10 which demands six
days of work and then a Sabbath day of rest.
With Deal’s thinking, some weeks would have eight days.
This
totally false idea of a week which varies in the number of days will be
addressed in some detail in subsequent chapters herein (which assess the
calendar). Suffice to say, a variable
week is totally unscriptural. Deal is
thoroughly confused and he has transmitted that confusion to his readers. For sure, there are no such things as
variable weeks or floating weekly Sabbath days which change each year.
The Jewish Sabbath or YHWH’s
Sabbath?
One
of the popular Christian arguments against the Sabbath is that it is the Jewish
Sabbath and is not binding upon other peoples.
Actually, this stupid argument is used for all of the demands of the
Torah which Christians passionately hate and oppose. This Christian reasoning and hate goes back
to the days when the Greeks ruled the civilized world (before the Romans took
over in the first century BCE).
The
famous Christian apologist and spokesman Justin Martyr carried this Christian
hate one step further in his confrontation with Trypho the Jew in the mid
second century CE.
Justin
said: “As I stated before, it was by
reason of your sins and the sins of your Fathers that, among other precepts,
God imposed upon you the observance of the Sabbath as a mark” (Jul-Aug 2000
“Petah Tikvah,” by Sid Roth, p. 15, quoting the “Ante-Nicene Fathers”). Justin added that this mark (of the Sabbath)
was to single the Jews out for the punishment that they so well deserved for their
infidelities.
This
Christian hatred and opposition to The CREATOR’s Sabbath have been around for
most of the last 2,000 years. It is the
story of Christianity, despite even the NT admission that the Sabbath was
created (by The CREATOR) for Adam (Mk 2:27).
Anyone
believing this heresy (of the Sabbath being the Jews’ Sabbath) should not be
reading this study at hand. This
traditional Christian hatred is too stupid to be believed by Scripturally
informed people. Yet, it was anciently
believed and is still in the hearts and minds of multiplied millions or
billions of people today.
Christian Hatred for Judaism,
Revisited
Previous
chapters have discussed the supposed Christian hatred for the Jews (especially
in groups like the Christian Identity movement, the Ku Klux Klan, the Nazis,
etc). The truth is that almost all of
these Jew hating groups are strongly Christian in theology and
temperament. In this context, they don’t
really hate Jews, per se. What they hate
is the Jewish religion--Judaism.
Yes,
generic Christians passionately hate Judaism and the mitzwot of YHWH--at least,
those which do not conform to the theories of Christian humanism in the vein of
commandments demonstrating the supposed love of other humans/humanoids
(mentioned in a prior chapter on love and the Torah and to be detailed in later
chapters).
This
hatred is so strong, passionate, powerful and pervasive that it must be demonic
in origin. As will be subsequently
proven conclusively, this Christian hatred for Judaism has its basis in ancient
Grecian sun worship, as noted above and as cited in previous chapters (where
the old Greek sun worshippers passionately hated Judaism--but not Jews, per
se).
In
the perpetuation of this hatred and animosity toward Judaism, the focus has
always been upon those mitzwot in the Torah which primarily serve to
demonstrate love of The CREATOR YHWH and His various manifestations (like as
YESHUA The MESSIAH). In effect, what is
hated is not the Jews, but the Sabbath (and the Jewish religion for advocating
it).
This
is a hard pill for most people to understand and grasp. But evil sun worshippers have always hated
YHWH’s Sabbath mitzwah--in ancient days, as well as today. Manifestly, ancient Greeks and modern
Christians have both hated the Sabbaths.
Effectively,
the former Greek sun worshippers and modern Christians have hated anything and
everything which will serve to reflect love of The MOST HIGH instead of love of
humans/humanoids. Thus, keeping of the
weekly Sabbath and the Scriptural calendar and festivals are hated violently by
all sun worshippers (both past Greeks and modern Christians) because those
mitzwot show love of The ELOHIM.
Why Sunday Worship?
Since
Sunday worship is totally foreign in terms of the Scriptures and since the
fourth commandment in the Decalogue is so plain and clear, one has to wonder
how in the world anyone professing a belief in YHWH YESHUA and the Scriptures
could ever be motivated, persuaded or impressed to worship on Sunday.
Well,
the answer is quite simple. In 321 CE,
the sun worshipper Constantine decreed that thereafter all persons in the Roman
Empire were under obligation to sanctify and set Sunday apart as a rest and worship
day (under threat of death). Of course,
all complied and became Sunday keepers, if they were not already keeping
Sunday. The actual reference will be
discussed in a future chapter herein.
Now,
while the sun worshipper Constantine imposed Sunday worship on the collective
Roman Empire by dictatorial fiat, it must be observed that the collective
Christian Church was already keeping and sanctifying Sunday worship and had
been doing so for 279 years before Constantine came along with his imperial edict. The full story of this condition will be
elaborated upon in a future chapter.
Thereafter,
in 364 CE (or possibly in 336 CE, per some reports), the Universal Catholic
Church held her Church Council of Laodicea which passed an edict prohibiting
rest on the Seventh day Sabbath, under penalty of death. The few Seventh day Sabbathkeepers in the
then Roman Empire had to go in hiding, for fear of their lives.
In
the late fourth century, the decree of the emperors Gratianus, Valentinianus
and Theodosius said-- “On the day of the sun, properly called the Lord’s day by
our ancestors, let there be a cessation of law suits, business, and
indictments; let no one exact a debt due either the state or an individual; let
there be no cognizance of disputes, not even by arbitrators, whether appointed
by the courts or voluntarily chosen” (Code of Theodosius, Book 8, Title 8, Law
3).
To
show how serious those early Catholic Christians were, this same law from the
Code of Theodosius went on to declare that anyone violating that law would not
only be adjudged notorious, “but also impious who shall turn aside from an
institute and rite of holy religion.”
Obviously, this would pave the way for them to be executed at the hands
of the state.
Eusebius
In
a commentary on the Psalms, the famous Christian historian and Catholic Church
leader Eusebius wrote that “All things whatsoever it was our duty to do on the
Sabbath, these we have transferred to the Lord’s day, as more appropriately
belonging to it, because it has precedence and first in rank, and more
honorable than the Jewish Sabbath.”
Eusebius’
words bring to mind Yeshayahu’s famous prophecy, outlined in previous comments
in this chapter, on the change of the Sabbath from the Seventh day to the first
day of the week (Isa 56:2, 12). Like
Yeshayahu predicted, men would think to change the solemnity of the Seventh day
to the next day (the first day of the week).
Stupid
Protestants, who know little or nothing from YHWH’s Word, suppose that Sunday
worship is something to be found in the Scriptures. In fact, there is absolutely nothing in the
Book about it. Its entire authority
comes from Rome!
Over
the years, the Roman Catholic Church has consistently admitted that Sunday has
been sanctified and established as a holy day by her own edicts. Even today, informed Catholics will quickly
attest to this historic reality.
Catholics Are Far More Informed
Yes,
Catholic Christians are far more informed.
Many know and understand that the Catholic Church has set the first day
of the week aside and sanctified it.
Many of them brag and boast of the role that the Catholic Church has
played in the change and how Protestant Christians are ignorant and maybe even
stupid for accepting the change.
A
Catholic theologian named Henry Tuberville, wrote in 1833, in an article on “An
Abridgment of the Christian Doctrine,” that the Sabbath was changed by the
governors of the Christian Church (the Catholic Church). He said that the Church’s change of the Sabbath
was proof that she had authority to command feasts and holy days.
In
answer to the question of “How prove you that the church hath power to command
feasts and holy days?,” Tuberville noted “By the very act of changing the
Sabbath into Sunday, which Protestants allow of; and therefore they fondly
contradict themselves, by keeping Sunday strictly, and breaking most other
feasts commanded by the same church.”
Tuberville
went on by charging that “by keeping Sunday, they (the Protestants) acknowledge
the church’s power to ordain feasts, and to command them under sin; and by not
keeping the rest (of the feasts) by her commanded, they again deny, in fact,
the same power.”
In
an 1868 article on the “Plain Truth About the Protestantism of Today,” Catholic
theologian Louis Gaston de Segur wrote:
“It was the Catholic Church which, by the authority of JESUS CHRIST, has
transferred this (Sabbath) rest to Sunday in remembrance of the resurrection of
the Lord. Thus, the observance of Sunday
by the Protestants is an homage they pay, in spite of themselves, to the
authority of the (Catholic) Church.”
Catholic
Stephen Keenan wrote in the 1876 edition of “A Doctrinal Catechism” that the
Catholic Church has power to institute festivals of precept and had she not
this power, she could not have substituted the observance of Sunday, the first
day of the week, for Saturday, the seventh day, “a change for which there is no
Scriptural authority.”
The
January 1883 issue of “The American Catholic Quarterly Review” had an article
by John Gilmary Shae on “The Observance of Sunday and Civil Laws for Its
Enforcement,” which said “Protestantism, in discarding the authority of the
(Catholic) Church, has no good reason for its Sunday theory, and ought,
logically, to keep Saturday as the Sabbath.”
More Catholic Words
Catholic
Priest T. Enright of Redemptorist College of Kansas City, MO for years had a
$1,000 offer to Protestants. In a 1884
lecture at Hartford, KS, he noted “I have repeatedly offered $1,000 to anyone
who can prove to me from the Bible alone that I am bound to keep Sunday
holy. There is no such law in the
Bible. It is a law of the holy Catholic
Church alone.”
Writing
in the 1892 book on “The Papal Controversy,” D. B. Ray noted that “From this
same Catholic Church you have accepted your Sunday, and that Sunday, as the
Lord’s day, she has handed down as a tradition; and the entire Protestant world
has accepted it as tradition, for you have not one iota of Scripture to
establish it.”
An
editorial in the Sep 23, 1893, “Catholic Mirror” of Baltimore, MD reported “The
Catholic Church for over one thousand years before the existence of a
Protestant, by virtue of their Divine mission, changed the day (of worship)
from Saturday to Sunday... The Christian Sabbath is therefore to this day the
acknowledged offspring of the Catholic Church, as Spouse of the Holy Ghost,
without a word of remonstrance from the Protestant world.”
In
the “Catholic Mirror” of Dec 23, 1893, James Cardinal Gibbons wrote: “Reason and sense demand the acceptance for
one or the other of these alternatives: either Protestantism and the keeping
holy of Saturday or Catholicity and the keeping holy of Sunday. Compromise is impossible.”
Albert
Smith, Chancellor of the Catholic Archdiocese of Baltimore, wrote in a Feb 10,
1920, letter that “If Protestants would follow the Bible, they should worship
God on the Sabbath Day. In keeping
Sunday they are following a law of the Catholic Church.”
The
Aug 14, 1942, “Question Box” in the “Catholic Universe Bulletin” suggested that
the Catholic Church changed the observance of the Sabbath to Sunday by the
right of the divine, infallible authority given her and that the “Protestants,
claiming the Bible to be the only guide of faith, has no warrant for observing
Sunday.”
An
article on “To Tell You the Truth,” in the Oct 3, 1947, issue of “The Catholic
Virginian,” asserted that “Today most Christians keep Sunday because it has
been revealed to us by the (Catholic) Church outside the Bible.”
Still More Catholic Words
Priest
Peter R. Kraemer of the Catholic Extension Society of Chicago wrote that
Protestants, who accept the Bible as their rule of faith and religion, should
go back to the Sabbath and the fact that they do not, “stultifies them in the
eyes of every thinking man.”
Going
on, Kraemer said that Catholics do not accept the Bible as the only rule of
faith because they have the authority of the Church as a rule to guide
them. He argues that it is laughable to
see the Protestant Churches demand the observance of Sunday of which there is
nothing in their Bible.
In
the 1965 edition of “The Faith Explained,” Catholic Leo J. Trese asserts that
there is nothing in the “Bible about the change of the Lord’s day from Saturday
to Sunday. It comes from the tradition
of the (Catholic) Church.”
Trese
goes on to say “That is why we find so illogical the attitude of many
non-Catholics, who say that they will believe nothing unless they can find it
in the Bible and yet will continue to keep Sunday as the Lord’s day on the
say-so of the Catholic Church.”
The
many quotations outlined above from numerous Catholic writers and authorities
have been taken largely from a tract from the Bible Sabbath Association,
quoting those sources. Interestingly,
there were many, many more. But space
would not allow their presentation.
Christian Sunday Worship is Very
Ancient
Actually,
Christianity has been keeping Sunday as her holy day--probably from her
beginnings, around 42 CE or so. Even
recently, the modern Pope John Paul II has issued a Pastoral Letter to all
Roman Catholics declaring that Sunday is the true Sabbath of “God” and that
many world problems are due to the neglect of the Sabbath commandment (May 1999
“Prophecy Flash,” p. 69).
So,
where did Christianity get Sunday worship and why? This too is easy. She got it from the old sun worship
cults--all of which worshipped on Sunday.
Sunday has always been the primary holy day of sun worshippers.
In
his book on “Fossilized Customs” (p. 7), Lew White says that the ancient ritual
among sun worshippers was to gather at dawn on Sunday mornings to watch and
greet the rising sun. Surely, this has
been the basis of Easter sunrise services, to be discussed in a subsequent
chapter.
Writing
in “The Outline of History,” H. G. Wells wrote that “It would seem the
Christians adopted Sun-day as their chief day of worship instead of the Jewish
Sabbath from the Mithraic cult.” Of
course, the Mithra cult, as well as all other ancient sun worshippers,
worshipped the sun on Sunday.
Historians, apparently without exception, have recognized this
reality.
Gerald
L. Berry adds: “Since Mithra was the sun
god, Sunday was automatically sacred to him--the ‘Lord’s Day’ --long before
Christ” (“Religions of the World,” p. 56).
However,
the writer of this study at hand would note that the great presence of
Chrishnaism in the first century CE Roman Empire would suggest that Sunday
worship might also could have come from Chrishnaism. Perhaps the Christians got Sunday from both
the Mithra and Chrishna cults.
And
while the linkage may not be positively established, there is reason to believe
that the earlier mentioned Yarovam may get some credit for imposing Sunday sun
worship on the Northern ten tribes of Yisrael when he took over that kingdom
and broke it away from Rechavam and Jerusalem.
Yarovam
was evidently a sun worshipper who picked up that faith from his Egyptian wife
or from his stay in Egypt (II Chron 10:2).
For
certain, he did change the fall feast (Sukkot) to the 15th day of the eight
month, instead of YHWH’s ordained seventh month (I Kg 12:32-33), as mentioned
earlier, and perhaps changed the solemnity of the Seventh day Sabbath to the
next day, as some persons suggest (including Herbert W. Armstrong of the
Worldwide Church of God).
Hence
Israelites, who later became Christians, may have already had a dose of Sunday
sun worship. Apparently, it is correct
to say that Christian Israelites have been sun worshippers ever since the days
of Yarovam, almost 3,000 years ago.
The Present Weekly Cycle
Before
proceeding on to new topics, a few words must be shared on the question of the
validity of the present weekly cycle. In
other words, is the present Seventh day of the week the same day as the Seventh
day commanded in Exodus 20?
Some
Christians, wanting to argue and find an excuse to keep Sunday, say that the
calendar has been changed over the years.
While some ancient areas of Europe did experiment for a while with an
eight day week, the seven day week always prevailed and nullified all efforts
historically to alter it.
The
next chapter will address this question in some detail. Hence, there is no need to elaborate upon it
at this time. Suffice to say, the
present Roman calendar came from Egypt in 46 BCE and the few changes in it
never interfered in the weekly cycle (just as the leap year change, every
fourth year, does not alter the weekly cycle).
Assuredly,
the weekly cycle, as established in the Roman Empire in 46 BCE, has never
changed. From 46 BCE to present times,
the Jews have diligently kept the Seventh day of the week as the Scriptural
Sabbath. Manifestly, the Jews would
never have allowed any alteration of their worship days and cycles (as will be
proven in the succeeding chapters).
YESHUA,
Shaul the apostle and the other Apostolic people verified the Seventh day
Sabbath (as kept by the Jews) and its cycle in their routine worship
activities--mentioned previously herein.
Collectively, they always worshipped with the generic Jews on the
Sabbath day. There is never an
indication otherwise.
The Bottom Line
The
present Christian Church started keeping Sunday around or evidently by 42
CE. Christians have been just as adamant
about keeping Sunday. They have not and
would not have allowed any alteration of that day and cycle in their
worship.
The
validity of the present Seventh days (as kept by Jews) and present Sundays (as
kept by Christians) will be discussed and proven in the following
chapters. There is no justification for
anyone to argue against Christianity and Judaism on this thing. The point is that history and both the Jewish
and Christian religions and peoples declare that the present weekly cycle has
not been altered in the last 2,000 years.
Chapter
218--Sun Worship and the Calendar
The Julian-Gregory Calendar
Our present Western calendar is called
the Julian-Gregory calendar. The Roman
Empire (the basis of the Western culture) adopted this calendar when the
emperor Julius Caesar obtained it from Egyptian sun worshippers in 46 BCE. Since it is a solar calendar, ordained by sun
worshipping Egyptians, it correctly can be called a sun worship calendar.
Rome had historically been using a
lunar calendar at that time. But using his power and authority, Caesar imposed
the (sun worship) solar calendar on the empire (per “The Clock We Live On,” by
Isaac Asimov, “Encyclopedia Britannica” and “Encyclopedia Americana”).
The point of this calendar (with its
cycles of days, months, years and choice of names) is that it is a solar, sun
worship calendar adopted from Egyptian sun worshippers. Conversely, there is a Scriptural calendar
which is a luni-solar calendar with very different cycles, periods, days,
months, years and names.
Despite a few modifications over the
years (i.e., a name change, a leap year alteration, taking a day away from one
month to add to another month on three occasions and principally the change by
Pope Gregory, to be shortly discussed), the weekly cycle was never altered or
changed in the European sun worship culture (though there were some ancient
attempts to use a eight day week in a few areas, as noted earlier).
The few historic changes to the Julian
calendar were of the same order as the present leap year alteration (as pointed
out in the prior chapter). Approximately
every four years, a day is added to February.
But this added day never disrupts the weekly cycle. Thus, the established weekly cycle continues
unaffected.
In other words, the seven day weekly
cycle, established by Julius Caesar in 46 BCE, has never changed. Thus, it has never been disrupted or altered
in any manner. This is a most important
point. The weekly cycle operates
independently of the months and solar year features of the calendar and the
addition or dropping of a day does not alter the weekly cycle.
So, when Gais Octavius Augustus
(emperor from 44 BCE to 14 CE) dropped one day from February to add to August
2,000 years ago, the weekly cycle was unaffected. His other few minor changes were of the same
nature.
And strangely enough (but of great
benefit to people attempting to obey YHWH), the weekly cycle in the current sun
worship calendar is fairly close to Scriptural truth (one problem arises in the
international date line, as will be described in comments to follow). However, there are now enormous efforts
worldwide to change the present Julian-Gregory calendar (primarily, in some
fashion to disrupt the weekly cycle).
Some Holdouts to Rome
While most of the Roman Empire fell
into line on this calendar in 46 BCE and its few minor modifications in later
years, there was some holdouts in immediately adopting this calendar and/or
some of its few changes over the years, even though the Caesars and the later
popes were very powerful in the old Roman Empire.
For example, by this calendar, the new
year starts just after Christmas and the winter solstice at the “birth of the
sun.” Besides being totally ridiculous,
in terms of logic, this new year in the dead of winter is totally
unscriptural.
As will be proven in a later chapter,
the Scriptures prescribe a new year starting at the new moon (Aviv 1) nearest
the spring day equal night (equinox), which occurs around March 19th to 22nd in
the Northern Hemisphere in the sun worship calendar (religious Jews call this
Aviv 1 “Yom Kippur Katan,” a small Yom Kippur).
Despite a change of New Year’s to
January 1st by Rome, the peoples in Great Britain (and later colonial America)
continued to start their new year in the spring on March 25th. In terms of the Egyptian-Julian solar
calendar, this date of March 25th is interestingly very close to what would
have been calculated for creation week, if that week and the Julian solar
calendar were linked together.
The question of the creation week will
be addressed in a later chapter herein.
Suffice to say, here, there is much support for the first day of that
first year to have been calculable on or near March 25th, per the Julian solar
calendar. This date is not far-fetched
at all in general terms (if one insists on using a strictly solar date without
the benefit of the new moon).
The point of this truth is that there
is every reason to believe that the Anglo-Saxon-Celtic tradition for this date
goes back a long way to the history of those people in ancient Canaan land (as
discussed in a previous chapter). It is
highly plausible that these people held onto that concept when the Romans
imposed the Egyptian-Julian calendar on them.
The Ten-Day Correction
Otherwise, the English/British peoples
also refused for ages to recognize a needed correction of the Julian solar
calendar, as decreed by Pope Gregory in 1582, despite otherwise using the basic
Julian sun worship calendar.
These Gregory stipulated changes came
about because under the Julian calendar every fourth year was a leap year
automatically with an added day. By
following this practice, the calendar “added” an approximate extra one day
every hundred years.
By the just mentioned reign of Pope
Gregory in the 16th century, some ten days too much had been added to the solar
calendar (throwing the calendar off ten days, per the solar cycle) over the
centuries, from the time of Julius Caesar--which threw it out of alignment with
the spring equinox by ten days (“The Concise Columbia Encyclopedia,” p.
127).
To correct this ten days deficiency,
Gregory ordered a drop of ten days in 1582 (which did not alter or affect the
weekly cycle) and a provision that in future years, a leap year would be added
every fourth year, except it would not be added every 100 years unless that
year was divisible by 400. In other
words, in the first three 100 year periods, only 24 leap years would be
recognized and not 25.
But in the fourth 100-year period, 25
leap years would be observed. Otherwise,
the calendar would remain as it had been observed and used for centuries. Generally, the civilized world came to accept
this change (though some Eastern Orthodox areas did hold onto the old Julian
calendar without the Gregory modification--which has caused some confusion
between them and Rome over observing the pagan Easter).
Eventually, in 1752, Britain (and her
American colonies) adopted the changes decreed by Pope Gregory and also changed
the New Year from March 25th to January 1st.
But the spring reckoning persisted somewhat because even US presidents
were inaugurated around March 4th in America, until Roosevelt came along in the
1930s and changed it to January.
As was true in Augustus’ days, when he
initiated some five minor calendar alterations, none of the Gregory, British or
Roosevelt changes affected the weekly cycle.
The seven day weekly cycle established by Caesar in 46 BCE is still the
same one so-called humanity observes today (as asserted in the preceding
chapter).
There is some fantastic proof of this
reality and proof that this present seven day weekly cycle is the precise same
one which was established with Adam at creation.
While there might have been some
confusion over exactly when the seven day week started and ended (when Yisrael
first came out of Egypt), The HIGHEST worked a miracle for forty years to
dramatically affirm the cycle and teach it to the Israelites. YHWH fed the Israelites manna for forty
years.
Per His Word, they gathered the manna
for six days. On the sixth day, they
gathered a double portion. On the
seventh day, they rested and did not gather food (Ex 16:4-6, 15-26). Please note that this weekly cycle and
Sabbath day observance was established some time before the Ten Commandments
were even given on Sinai.
It is also true that the Israelites in
Canaan land (both in the House of Yehudah and the House of Yisrael)
transgressed and violated YHWH’s Sabbath days of rest and were both accordingly
thrust into slavery and captivity, as Yechezkel asserted (per the outline in
the prior chapter). But for all of those
years, they had the prophets up to and including Yirmeyahu and Yechezkel.
The prophets understood the correct
Scriptural weekly cycle and which day was the Sabbath day. Be assured that this reality was constantly
brought to the people’s attention. The
Israelites may have chosen to disobey YHWH’s law (Ex 20:8-11), but they knew
the truth or they would not have been held accountable for Sabbath
breaking.
The Jews Learned
During the Babylonian exile, the Jews
finally realized the importance of the weekly cycle and observance of the
Seventh day Sabbath. However good or bad
the Jews have been, the one thing that they have done diligently for 2,500
years, since the conquest of Jerusalem by Nebuchadnezzar, is that they have
kept and observed the correct weekly cycle with the proper Seventh day
Sabbath.
On returning to Canaan land from the
exile, the Jews had Ezra, Nechemyah, Haggai, Zekharyah, Malakhi and other
leaders to all guide and direct them in observance of the correct weekly cycle
and Seventh day Sabbath. It is a
certainty that these leaders would have correctly known the Scriptural Sabbath
and would have imposed it on the people (as happened in Nehemiah
13:15-22).
The Jews were so diligent and careful
about observing the correct Seventh day Sabbath that at one time a group of
some 1,000 of them were attacked by a Greek army on the Sabbath and they
refused to come out and fight that day.
They were all murdered--men, women and children (I Maccabees
2:32-38). After this incident, the Jews
have been willing to defend themselves--even on the Sabbath.
In New Testament days, the Jews
observed this same weekly cycle and Sabbath.
They had a certain ritual and procedure to follow at the synagogues for
the worship on the Sabbath. The leaders
and people of the first century Apostolic Assembly all kept this same weekly
cycle and Sabbath with the Jews. There
is never any mention or suggestion that anything was wrong with the Sabbath
day, as designated by the Jews.
Confirmed by YESHUA and the Apostles
At least, on one or more times,
YESHUA’s Own comments confirmed the correctness of the weekly Sabbath, as
determined by the Jews (Lu 13:16). The
Scriptures note that, per their custom, YESHUA and Shaul both went into the
synagogues for worship on the Sabbath days, as designated and followed by the
Jews (Lu 4:16; Acts 17:2).
There is never one iota of evidence to
suggest that any person in the NT had any problem, question or concern over the
correctness and validity of the Seventh day Sabbaths, as specified by the Jews
(as established in the former chapter).
It is manifestly certain that YESHUA or
Shaul would have never went to the synagogues for worship on a wrong day and
particularly if the Jews had lost the true cycle. They were not hypocrites and certainly abided
by truth in their personal worship practices (Jo 4:24).
The NT Sabbath Issues
Further dramatic proof of this
conclusion is clear from the several conflicts YESHUA had with the Pharisees
(evidently of the School of Shammai) over the Sabbath--such as plucking grain
and healing on the Sabbaths, as mentioned in a former chapter. Please note that these conflicts were not
over keeping the Sabbath; but rather, they surfaced on how to keep the Sabbath.
As discussed earlier, the Talmud developed
a number of man-made restrictions on how to keep the Sabbath and not on whether
to keep the Sabbath. The Shammai
Pharisees were responsible for some of these.
But some were evidently older traditions of men. Clearly, YESHUA disobeyed many of these
man-made restrictions which impeded upon the Sabbath (as ordained by The
ELOHIM).
If the Jews had lost the weekly cycle
and were worshipping on the wrong Seventh day Sabbath, YESHUA would have
certainly known about it. One can be
absolutely sure that He would have pointed this problem out to them whenever
they accused Him of Sabbath violations.
Yet, He always agreed with them over
which day was the Sabbath (either in His Own words [like at Lu 13:16] or in His
actions of assent)--while disagreeing with them over their Talmudic rules. Since YESHUA and the Apostolic Assembly kept
and observed the same Sabbath (and weekly cycle) as the Jews, it is a certainty
that the weekly Sabbaths that they were keeping were right and correct.
Sun Worshippers as Well
Another group of early religious
adherents who observed a seven day weekly cycle was the Mithra sun worshippers
in Rome and assuredly most sun worshippers around the world (certainly, long
before 46 BCE and the adoption of the Julian calendar by Rome). Indeed, the evidence is most persuasive that
all sun worshippers worshipped the sun on Sunday--the first day of the week, as
discussed elsewhere herein.
Sunday sun worshippers certainly knew
which day was Sunday. They obviously had
been observing a weekly cycle of seven days for some time (although some minor
parts of Europe reportedly tried an eight-day week in ancient times--before
settling in on the seven-day week). It’s
hard to fathom that the Mithra sun worshippers became confused over which day
was Sunday.
The Christian faith came into being
manifestly before the fall of Jerusalem to Rome in 70 CE (evidently in 42 CE),
probably through the efforts of Simon Magus and Apollonius, elsewhere commented
upon in this study.
Since Christians have attached so much
importance to their Sunday worship for 2,000 years, it’s ludicrous and out of
the question to speculate that they would have dared to allow any alteration of
the weekly cycle which would have interfered in their Sunday worship in the old
Roman Empire (certainly in modern Europe).
As mentioned in the prior chapter, we
can all rest assured that the world ruling and dominant Christian Church has
not stupidly and incompetently allowed any alternations in the prevailing
weekly-cycle to affect their historic and present Sunday worship holidays.
The point of this presentation is that
during the years following Caesar’s establishment of the seven day weekly
cycle, a number of religious faiths have kept and observed that cycle for the
next 2,000 years because of their worship on certain days. Both the Christians and the Jews are quite
adamant that no disruptions of the weekly cycle have occurred since Rome
adopted the Egyptian sun worship calendar in 46 BCE.
International Date Line
Besides starting a day at midnight
(which had commercial appeal and acceptance for profit and gain), instead of
sunset, as is Scriptural, one of the main other problems respecting the weekly
cycle in the modern sun worship calendar and culture concerns the establishment
of the international dateline for the beginning of a day and the resulting week
(as briefly touched upon in the above comments).
This imaginary (zig zagging) line was
established in the middle of the Pacific Ocean in 1884 by the leading nations
in the world (per “Biblical Astronomy and The Calendar,” by Harold
Hemenway). Apparently, commercial,
trade, monetary and economic considerations were the motivations for the line
chosen without any obvious concern over what the Word might say.
Of course, there is an apparent need
for such a line or place on the circular globe to start the days and the weeks
(and even the months and years) in order to facilitate man’s governmental,
commercial and social activities across the planet. The problem is not so much about designating
such a line; but rather, the dilemma surfaces because of man’s choice of a
location for that line.
For the student of truth, it seems
clear where the “new” day and “new” week started. Read Genesis 1 and 2. Adam and the created order around him
evidently started in the Euphrates River Valley of modern Iraq--perhaps even
South in the Persian Gulf, although there is a Jewish tradition that the Garden
of Eden site was at Jerusalem.
This Jerusalem option is not far
fetched at all. It is very possible that
the Garden of Eden was a huge area. It
may have resembled the later land grant to Avraham (from the river of Egypt to
the Euphrates. In that case, it could
have included both Jerusalem and the Euphrates Valley. In terms of the territory involved, the day
would have still started at the Euphrates.
In any case, the first seven days of
the first week and the first day of the second week dawned upon or commenced
(at sunset) with the creation (and particularly with Adam on the 6th day) in
that precise locale (which likely was the Euphrates Valley or perhaps
Jerusalem--if the Garden of Eden was limited to that area).
Why would persons attempting to obey
The MOST HIGH want to substitute a man-made imaginary line to start the new day
and new week in some other place other than what the Word clearly teaches? While such a line in the Pacific Ocean might
sound good for man’s commercial reasons, the fact remains that it is
unscriptural.
A Modern Response
The above discussion on the
international date line prompted a response from a reader of this production
(when it was still in draft). The
respondent was a Sabbathkeeper, probably fairly close in theology to the
Seventh day Adventists.
This reader recognized the plain
reality that the date line should be in the Middle East, per the Scriptural
record. However, this respondent went on
to inject some human thinking and rational into the discussion. The reader thoughtfully added--that the paradox
is that it probably works best, away out in the blue Pacific where it doesn’t
split any large land areas and populations.
Of course, the world authorities who
established the international date line in the middle of the Pacific used this
precise rational. Seemingly, none of
them ever really gave any consideration whatsoever to the Scriptures and
precisely what the Word does say or what The CREATOR may have intended.
Actually, as already outlined by the
writer of this study, in the above comments on the date line, the real
motivation for the line chosen was undoubtedly profits and economic factors
(from trade and commercialism) which would be less affected by a line out in
the middle of the Pacific, as opposed to a line which ran through a land mass
with a population or populations of people to contend with.
But the reader’s letter, just noted,
brings to the surface the interplay of human reasoning and contemplation on a
subject like this. Even when man has
been exposed to truth from the Scriptures, he can still rationalize and justify
his actions of rebellion against truth as being a proper and legitimate
action--based upon human reasoning.
Man always seems to have the capability
and capacity to rationalize, justify and support his acts of sin and rebellion
on the basis of human reasoning.
Actually, human pride and especially the pride of life (confidence and
trust in this human governed system of things) always comes into play to affect
man’s thinking.
The bottom line here is that what works
best is the obedience of the Word.
Disobedience never works best, contrary to human reasoning. The date line could be placed in Iraq (where
it seems to belong) and it would work out totally satisfactorily--just as there
are time zones all over the world which essentially work out all right (because
world commercialism and profits were never YAH’s plan and way).
Some Observe the Wrong Day for Sabbath
Because of man’s stupidity and
rebellion toward YHWH’s Word, this line in the Pacific makes the culture,
society and peoples living between that line and where it should be (evidently
just to the East of the Euphrates River to the mid Pacific) function, live and
conduct their lives generally on the wrong days of the week.
Now, this may not seem to be a big deal
for some of the days of the week. But it
is profoundly important to persons attempting to obey The HIGHEST in terms of
the Sabbath. Most Sabbath keepers take
to heart the seriousness of the fourth commandment of the Decalogue and try to
do their level best to keep it correctly.
Consequently, the Sabbath that now
starts at the present international dateline is, in fact, wrong since that day
correctly should be involving the 6th day of the week (providing it starts
correctly at sunset) at the international dateline in the Pacific Ocean.
Actually, the true Sabbath will not
commence until the (sixth day of the week) sun sets in the Euphrates
Valley. All this means, of course, is
that people (certainly including Israelites) using the sun worship calendar in
Australia and the Far East typically recognize the Sabbath as being on the
sixth day of the week.
Another Ridiculous Action of Man
Incidentally, the stupidity of this
international date line in the middle of the Pacific is about as gross as have
been Christian attempts to date the birth of their Gee-Zeus in 1 CE--as seems
to been done for centuries. Previous
comments and a later chapter herein describe and establish the reality that The
Scriptural YESHUA was actually born about 5 BCE.
Today, many Christian scholars admit
the dating mistake. But they are in no
mood to take any action to set the record straight. Baptist leader Jerry Falwell typifies the
compromise and confusion of Christian leaders.
Falwell’s newspaper, the “National Liberty Journal,” had a remark on its
masthead in December 1999 which said “Celebrating the 1999th Birthday of Jesus
Christ” (evidently on Christmas).
Falwell probably doesn’t know the
truth. Like Christians at large, it is
evident that Falwell still believes in the Christian Christmas story, as
occurring around December 25 in I BCE or so (although the Catholic monk
Dionysius Exiguus calculated the birth of the Christian Gee-Zeus in 1
AD--Jan-Feb 2001 “End Time News,” p. 2).
Chapter
219--The Day
Gene Heck
In a very evident act of ridiculous
calendar manipulations, a man named Gene Heck has theorized that a day runs
from noon to noon, instead of sunset to sunset (which is defined as evening in
the Hebrew term ehrev), as the Book so states (Gen 1:5, Ex 22:26; 30:8, Lev
22:7; 23:32, Deut 24:15; Josh 8:29; 10:26; Jud 14:18; II Sam 3:35; Neh 13:19;
Ps 104:19; Prov 7:9; Dan 6:14; Mk 1:32; Lu 4:40; Eph 4:26).
A classic proof of sunset is outlined
in Deuteronomy 23:11 where the unclean man must go outside the camp of Yisrael
and wash himself as “evening (ehrev) cometh on.” My KJV text has a footnote for “cometh,”
indicating that in the Hebrew it means “turneth toward.” In context, the man can come back into the
camp of Yisrael when the sun is down (sunset).
Sunset is also conclusively proven by
the Hebrew “bo,” meaning to come-arrive at, come up to, come to pass, march out
or in, to bring to, to go in, enter into (meaning closure, as the arrival
and/or precise moment of sunset)--per Botterweck & Ringgren (v. II, p.
20-49); Brown, Driver & Briggs (p.97-99); Young’s (p. 424); Gesenius (p.
106), Halliaday, (p. 34), Davidson (p. 70) and other Hebrew lexicons--at Deut
16:6; Josh 10:13, 27; II Chron 18:34; etc (which the KJV translates as “going
down” of the sun).
This man Heck refuses to accept the
meaning of the Hebrew “boqer,” meaning daybreak (which he claims is midnight)
and the above cited Hebrew “ehrev,” meaning sunset (which he attaches to high
noon).
He has even went to the extreme of
preparing a publication of 60 pages or so to support his ridiculous
thinking. Tragically, for truth’s sake,
a number of Scripturally shallow people have actually become his followers
(Heckites) to join in to help promote his stupid theory (like Christian
Identity leader Pete Peters).
Heck utterly ignores the Hebrew
“tsohar” (meaning noon or midday), which differentiates from ehrev and boqer in
Psalms 55:17 (where David said he prayed three times a day--evening, morning
and noon). Here, David noted these three
distinctively different points of time identifications and even laid them out
in their proper sequence, as they occur during a 24 hour civil day.
In his book (“The Weekly Sabbath
When?,” p. 21-23, 57-59), Heck abundantly criticizes the Talmud, but then goes
on to hypocritically use a quote from the Talmud with a bad interpretation and
incorrect conclusion (ibid, p. 16)--along with human traditions from sun/star
worshippers and various English dictionaries to try to prove his stupid thesis
(too bad for Gene, but the Scriptures weren’t written in English).
Heck then goes on to develop charts
which have no Scriptural basis whatsoever (ibid, p. 7-19). They may look good to ignorant people, but
they have no bearing on truth.
He refuses to accept the recognizable
and observable signs of sunset and sunrise (as required and stipulated in Gen
1:14) for evening and morning and instead chooses the uncertain points of noon
and midnight, which can only be known precisely with a clock or other man-made
time device (ibid, p. 24). He says that
noon and midnight never change (ibid, p. 24).
True, they never change by man-made
clocks (theoretically only, since all man-made clocks develop errors over time
and necessitate corrections). However,
high noon and midnight change regularly in the observable heavens (especially
in respect to the earth, moon, stars and constellations) and this reality is
what counts in respect to the Scriptural calendar.
In the winter months and in the
Northern hemisphere on planet earth, the sun (high noon) appears visibly more
in the Southern skies while in the summer months, it moves more into the
Northern skies. At the equinoxes, it is
directly overhead (near the equator).
Problems
For followers of Heck, wishing to use
shadows to determine high noon, reality is that the presence and direction of
any shadows at high noon are constantly changing because they are utterly
dependent upon the time of the year.
Since there is an obvious need to
observe the sun and heavenly signs in order to determine the new day and to
properly keep the Sabbath, one wonders how a person can observe midnight
(without a man-made clock subject to error)?
How about high noon?
Clearly, Genesis 1:14 demands the
observation of the sun to establish the day and not the observation of a
sundial, clock or shadow. People can’t
look at the high noon sun without blinding themselves!
Sometimes, Heck says that “evening”
means high noon (ibid, p. 20, 25); sometimes 6 PM (ibid, p. 32); sometimes
sunset (ibid, p. 30-31); sometimes when the sun is going down from high noon
(ibid, p. 25); sometimes when shadows fall (ibid, p. 33); sometimes night or
darkness (ibid, p. 29); sometimes a second before midnight (ibid, p. 9); and
sometimes the twelve hour period from noon to midnight (ibid, p. 15)--yet
saying that it is a never changing sign (ibid, p. 24).
It appears that Mr Heck defines evening
by whatever time condition that he may need on any particular Scripture to
justify his overall thesis about a noon to noon civil day. He exhibits similar confusion over the meaning
of morning when he bounces around with various points in time.
For defining morning, he uses an
English dictionary and definition to grant him some leeway or latitude to make
it mean anything from midnight to high noon (again, for whatever time factor he
may need on a particular Scriptural interpretation).
Importantly, the contextual uses of the
Hebrew and Greek words for morning often clarify it as daybreak--like at John
8:2 (using the Greek “orthros”), which proves that midnight is out of the question.
On this line of thinking, Mark 1:35 (as
suggested by Heck) proves nothing because the Greek “proi” (translated as
morning at Mk 1:35) is not as precise on daybreak, as are the Hebrew “boqer” or
the Greek “orthros.”
The Greek “proi” seems to allow some
latitude, just as is true with the English word “morning,” although Acts 28:23
(using proi) certainly will never allow for a belief that Shaul preached to his
visitors from midnight to noon, as would be true with Heck’s theory.
Since he wishes to believe that he
should use English dictionaries to define words he finds in English
translations of the Book (without regard to their original Hebrew and Greek
meanings), Heck chose to define the English word “even” (as used in the KJV) as
meaning “equal” (ibid, p. 16), never understanding that in Old English (in use
in 1607), even was the same as evening (Funk & Wagnalls’ “Standard Desk
Dictionary,” p. 219).
The 1607 King James translators
“sometimes” translated the Hebrew word “ehrev” as even, instead of evening, as
they otherwise did. Of course, Heck
tried to use the Old English “even” with a modern English meaning of “equal” to
conclude that since high noon divides the daylight hours into two equal parts,
it must mean the same as “even” in the KJV.
So what? Again, the Hebrew Scriptures were not written
in English. Thus, it matters not one
whit what “even” meant in 1607 or 396 years later in 2003. As a matter of information, the Hebrew
“tsohar” means high noon and most English translators would not dare attempt to
translate it as “even” (beyond the confused Mr Heck).
More Problems
Using his ideas, Heck concludes that
the Passover day (starting at sunset) actually started some six hours earlier
at high noon (“The Weekly Sabbath When?,” p. 32); that the Passover lamb was
slain at 12 o’clock noon (ibid, p. 32); that The MESSIAH ate the Passover at 6
PM (ibid, p. 32) in contrast to eating it at night as the law required (Ex
12:8); that YESHUA, as The Passover LAMB, did not die on Passover day, but a
day later (ibid, p. 54); and that the Book’s reference to three days and three
nights makes no sense at all (Matt 12:38-40).
While his unscriptural theories make
some days of the month, like Aviv 14, start six hours “earlier” at noon on the
real Aviv 13 (ibid, p. 32), Heck otherwise maintains that some days of the week
(like the Seventh day Sabbath) start some 18 hours “later” at the next high
noon following sunset (ibid, p. 59).
Yet, he complains about Babylonian confusion (ibid, p. 23-24).
Gene Heck tries to make a big deal out
of the situation with David and Jonathan when they agreed to meet “at even” on
the third day (I Sam 20:5), but Jonathan actually showed up on a morning (I Sam
20:35) where the KJV states “at the time appointed” (ibid, p. 34). Of course, it doesn’t matter what time one
attaches to these stated differences of morning and evening, there is some
confusion in these texts.
Consequently, if one recognizes the
Hebrew ehrev and boqer as meaning sunset and sunrise, I Samuel 20:5-35 presents
a problem with the time difference.
However, the same precise time
difference surfaces with Heck’s theories of ehrev meaning high noon and boqer
meaning midnight or however else he may attempt to translate these words with
his ideas on multiple meanings. The
“Soncino Books of the Bible” (v. III, p. 128) presents the more authoritative
Hebrew assessment of I Samuel 20:35.
It notes that Jonathan was late (for
whatever reason) on his meeting with David (per the chronological construction
of I Sam 20:5-35). Thus, Jonathan was
supposed to be there at sunset on the third day; while he actually arrived some
twelve hours later at sunrise on the same third day. The problem in this text is that I Sam 20:35
appears to have a bad translation, as suggested by the Soncino editor, Dr S.
Goldman.
This Jewish Rav and Hebrew authority
gives the better view as “to the place appointed” and not the time
appointed. What happened was that
Jonathan was late. But he correctly came
to the proper “place” as appointed and there met David, after shooting the
arrows. Moreover, the ravens fed Eliyahu
at boqer-daybreak and ehrev-sunset at I Kings 17:6 and not at noon and
midnight, as Heck would believe.
If Gene Heck would spend just a small
portion of time pursuing an understanding of the Hebrew text (in places like I
Samuel 20:35, I Kings 17:6 and the other cited problems) in lieu of his attention
on English dictionaries and the theories of star worshippers, then he likely
would not have confused and misled his several followers who are blindly
following him down the primrose lane of sin.
For benefit of people like Heck and all
other teachers of the Scriptures (including this writer as well), Yakov wrote
that would be teachers will be more critically judged than other people (Jas
3:1, where the KJV mistranslates the Greek “didaskalos”).
The reason being is that when teachers
are wrong, it doesn’t necessarily involve their personal sins only. Their wrong teachings can lead any number of
other gullible people to also become sinners.
Some Are Taken In By Heck
The only thing that can be said for
Heck’s effort is that it appeals to a number of sun worshippers in the Identity
movement, who want to have some justification for their Sunday morning sun
worship in defiance of the Word. Quite
naturally, sun worshippers go out of their way and the extra mile to try to
find some reason or basis to rebelliously disobey the fourth commandment in the
Decalogue.
Interestingly though, by Heck’s
methodology (“The Weekly Sabbath When?,” p. 50-51, 59), the one, single,
possible, NT reference to Sunday (Mk 16:9) and Christian ideas for a Sunday
morning resurrection end up falling on the second day of the week, per the
Greek “epiphosko” (dusk at Matt 28:1 and Lu 23:54), discussed earlier.
So it’s hard to understand why
Christian sun worshippers would be taken in by Heck’s stupid theory, as some of
them have been taken in.
Actually, this noon to noon reckoning
for a day is not an invention of Gene Heck.
In truth, the old star worshipping astrologers used a noon to noon
reckoning for a civil day (per Isaac Asimov in “The Clock We Live On”)--because
they were up at night watching (worshipping) the stars and the noon to noon
thinking allowed them to attach one date to the entire night.
The commercial world preferred the
midnight to midnight day for obvious profit reasons. Since money is the name of the game, the
wishes of the commercial world prevailed in the Christian sun worship
society.
Heck argues that the US and other
nations kept the noon to noon day until 1925 when it was changed (to midnight);
but offers no proof beyond confusing statements from a 1842 newspaper and Van
Nostrand’s Scientific Encyclopedia, coupled with claims that US government
offices were open on Saturday mornings to noon and the change in government
administrations happened at noon (ibid, p. 36, 42-43).
Of course, none of this has any bearing
on the Scriptures.
This writer has read the newspaper
reference made by Heck and there seems to be no reason at all to read the
interpretation into it which he does. In
other words, it doesn’t support a noon to noon day at all.
Obviously, the change of
administrations (like the US presidents and governors) happens at noon because
this is the most practical time. A
change and ceremony would be out of the question at midnight, sunrise or even
sunset.
US government offices closed at noon on
Saturdays because the traditional sun worship culture used Saturday afternoons
as a “preparation” time to get ready for their Saturday nights of partying,
playing and fun and Sunday sun worship services.
While Christian sun worship services
historically occurred on Sunday mornings, some Catholic sun worshippers went in
for midnight services, as noted in a prior chapter. Still other Christians liked Sunday morning
sunrise services.
The Passover Problem
One of the several things which led
Heck astray was over how the Talmud handled Passover in YESHUA’s day.
Though he clearly misunderstood the
words, Heck quoted “Gesenius’ Hebrew and Chaldee Lexicon” that “The
Pharisees...and the Rabbinists considered the time when the sun began to
descend to be called the first evening...and the second evening to be the real
sunset” (p. 16 of Heck’s book). He
believes these two evenings to be high noon and midnight.
Whether by accident or by intent to
deceive, Heck chose not to quote the rest of Gesenius’ (p. 652) defining
remarks on the phrase “between the two evenings,” which were that “according to
the Karaites and the Samaritans (which is favoured by the words of Deut 16:6),
the time between sunset and deep twilight.”
While Heck’s book doesn’t tackle this material, some explanation is
needed at this time for understanding.
The basic Passover law was laid out to
Moshe (Ex 12:6; Lev 23:5; Num 9:3-5), when YHWH declared that the Israelites
were to take a choice lamb on the 10th day of the first month (of Aviv) and set
him aside until the 14th day of that month and sacrifice him (in the Hebrew)
“beyn ha arebayn” which literally means “between the evenings” (“Englishmen’s
Hebrew and Chaldee Concordance,” p. 976).
This phrase (in Ex 12:6) was to
eventually become a point of confusion to Jews as well as Christians. Taken literally, between the two evenings
would certainly be between sunset on one day and sunset on the next day. Assuredly, there is no other way to first
address these words. And as one can
later see in the manner that the impalement of YESHUA was handled, this literal
interpretation has to make sense and prevail.
While many translations, like the KJV
and others, chose to translate those words as “evening,” as if they were
precisely the same as the Hebrew “ehrev,” meaning evening, others took a
different view. For example, Samson
Raphael Hirsch’s “The Pentateuch” (v. I, p. 133) gives them as “between the two
evenings.”
Dr J. H. Hertz in the Soncino Edition
of the “Pentateuch and Haftorahs” (p. 255) renders them as “dusk.” “Encyclopaedia Judaica” (v. 13, p. 170)
reports the critical view that originally, between the evenings meant “at the
setting of the sun.” Many other good
translations use the words dusk or twilight for the phrase.
As Gesenius’ definition suggests,
confusion did arise over these words.
The place that most Jews came to was
stated in the “Pentateuch and Haftorahs” as “According to the Talmud, the ‘first
evening’ is the time in the afternoon when the heat of the sun begins to
decrease, about 3 o’clock; and the ‘second evening’ commences with sunset. Josephus relates that the Passover sacrifice
‘was offered from the ninth to the eleventh hour,’ i.e. between 3 and 5 p.m.”
(Gesenius, p. 254).
Scriptural Clarification
If one does wish to try to check other
uses of this phrase “beyn ha arebayn,” some interesting statements can be
found. For instance, it was used by
Moshe in describing the two times that the Israelites would eat their
meals--one between the evenings or at dusk and the other at morning or daybreak
(Ex 16:4-26).
While ehrev or evening is the same as
ba ehrev or at even, Exodus 16 is interesting because it contrasts ehrev with
between the evenings (beyn ha arebayn).
In verses 6, 8 and 13, the quails came up and covered the camp at even
while in verse 12 the people ate the quails between the evenings.
Obviously, the quails arrived at
sundown. The people caught and cooked
them and ate them between sunset and actual darkness. Other texts in Exodus 16 differentiate
evening from morning when the manna came up over the night to appear as the
morning dew (Ex 16:13-20). Dew is on the
ground in the early morning hours and not at midnight or noon as Heck
believes.
Later, YHWH told Yisrael to offer two
lambs daily--one between the evenings and the other the next morning (Ex
29:38-42; Num 28:4-8). When ritual
uncleanness occurred, the person was unclean until evening or sunset, the end
of the day (Lev 11:24-40; 14:46; 15:5-27; 17:15; 22:6). It would be ridiculous to equate this time
period to noon or some vague reference from noon to midnight.
In another case, Aaron lighted the
lamps for the tabernacle between the evenings or at dusk (Ex 27:21; 30:8; Lev
24:2-3).
Actually, there was one continuous
flame in the Tabernacle and from it, the several other lamps were lit daily,
between the evenings (Ex 27:20-21, “Soncino [Jewish] Chumash,” p. 519). Again, there is a dusk period of time (after
sunset) while it is still light for an hour or so before darkness sets in. This is called “beyn ha arebayn” in the
Hebrew.
People in the US military know this
dusk period as the evening nautical twilight.
Obviously, the Passover was to be slain in this early portion of Aviv 14
(at or just after sunset and before actual darkness). This is the sunset time of the earlier
mentioned Greek “epiphosko” (Matt 28:1; Lu 23:54) and the Hebrew “bo” (Deut
16:6).
The Passover Event
Once sacrificed, the Passover lamb was
to be eaten sometime that same “night” (during darkness of Aviv 14), as the
Word so states (Ex 12:8).
Also, the Israelites were told that the
Messenger of Death would pass over them that same night (Ex 12:12), although
the exact time of the Messenger’s pass over was not initially stated. Later, it actually happened at midnight of
that same night of Aviv 14 (Ex 12:29).
Since there was some uncertainty about
the exact hour that the Death Messenger would pass over and since it is
questionable whether the Israelites had any methods of correctly identifying
the time of midnight precisely, they all had to remain in their houses
(protected by the blood on the doorposts) and not come out until morning or
daybreak, when they could come out and burn the leftovers from the lambs (Ex
12:10).
That night, the Messenger (YHWH) slew
Egypt’s firstborn and at some time (not stated, but obviously after midnight
and before daybreak), Pharaoh cried and called for Moshe and Aaron (Ex
12:30-31). Since Moshe and Aaron perhaps
would not have risked their lives to leave their homes, they may have went to
Pharaoh around sunrise.
That daylight portion of Aviv 14 saw
the Israelites burn the leftovers, collect their wages, pack up and get
organized and ready to leave Egypt. With
something in excess of two million people, this process took time. It was not done instantly, as some uninformed
people suppose.
And if the reader doubts it, just look
how long it takes virtually any military unit of size in the world to organize
and move (usually days, weeks or months are needed, as the 1991 and 2003 Iraqi
wars proved). It took six weeks to move
5,000 US military people to Albania for the Kosovo conflict in 1999.
Or alternatively, note how long it
takes a large city of two million persons to partly empty at the close of a
workday (and even as routine as this process is for people living in the
suburbs, but working downtown). If all
persons in a large city (men, women and children) had to totally pack up and
move (lock, stock and barrel) from the city, it would be an enormous
undertaking.
Hurricane Floyd struck the US in mid
Sep 1999. Some 2.6 million people (with
the convenience and ease of using automobiles) evacuated much of the East coast
from Florida to North Carolina. This was
the largest evacuation of American people in history. Literally, it took at least a couple of days
to effect this movement. Cars were
backed up for hours, almost bumper to bumper, on the roads leading West.
Please understand that this hurricane
Floyd motion only involved people and not necessarily their household and
personal effects. Can the reader
possibly envision the enormous problems of getting ready and moving two and a
half million people by foot with “all” of their personal possessions? If Moshe did this in 24 hours, he must be
applauded. Well, he did it--with YHWH’s
help!
Back to Egypt
After darkness, on the next night in
Egypt, and during the full moon of Aviv 15, the Israelites commenced their
journey out of the country (Ex 12:42; 13:3-4; Num 33:3; Deut 16:1). Their preparations and movement out produced
the interesting spring festivals.
The first event was the Passover, as
cited above (Lev 23:5). It is always a
one day celebration involving unleavened bread on Aviv 14 (per a whole host of
Scriptures). There are no Scriptures
which would allow more than one day for Passover.
The Feast of Unleavened Bread is a
seven days celebration of Yisrael’s actual Exodus from Egypt (Lev 23:6-8),
starting on Aviv 15 and ending on Aviv 21, when Yisrael crossed the Red
Sea--apparently by walking on top of frozen ice (from some type of an earth
cataclysm), per the explanation of Dr Ernest Martin, formerly of Portland,
Oregon (Ex 13:9; 14:15-31).
Therefore, eight days (of unleavened
bread) are involved in total--the one day Passover festival and the seven days
Feast of Unleavened Bread. This one and
seven parallels the fall feasts of seven (Sukkot) and one (Last Great Day),
totaling eight festival days.
The Talmud Changes
While the Word is clear enough on these
festivals, the Judeans (probably Amalek-Edomites) by YESHUA’s time had changed
them considerably.
“Encyclopaedia Judaica” (v. 13, p. 163)
says that the Passover is a seven day festival starting on Aviv 15 and that
correctly the feast consists of “two parts:
The Passover ceremony and the Feast of Unleavened Bread. Originally both parts existed separately; but
at the beginning of the Exile they were combined” (ibid, v. 13, p. 169).
Thus, the Talmud cooked up the false
theory that the first evening meant around 3 PM in the afternoon while the
second one meant sunset. Gene Heck,
discussed above, came along 2,000 years later and confused the words of the
Talmud by trying to apply the first evening to high noon and the second evening
to midnight.
This false belief allowed the Judean
Jews (evidently sons of Satan-Kain) in rebellion against Moshe’s writings to
legally kill the Passover on the afternoon of Aviv 14 (literally between the
two evenings of sunset to sunset, as noted previously) and then go on to
improperly eat the Passover meal at the night portion of Aviv 15 (thus, this
Aviv 15 is the day on which they incorrectly observed their Passover ceremony).
So, with this change, the evil Judeans
involved created a situation where the Passover ceremonies actually fell on two
days. The Passover was sacrificed on the
afternoon of Aviv 14 and the actual meal was eaten later during the night of
Aviv 15 (despite all of the Scriptural references which say that both events
are to happen on Aviv 14).
With this background, one can now
understand the situation in the New Testament.
In the early part of Aviv 14, at sunset, but before darkness set in, the
apostles killed the Passover lamb (Matt 26:17).
Sometime that night of Aviv 14, they ate the Passover (Matt 26:20, 26;
Jo 13:2).
Please understand that the Greek
“opsia,” used at Matthew 26:20 (for the time of evening when YESHUA sat down
for the Passover), does not necessarily mean exactly sunset as the Hebrew ehrev
does.
The corrupted Greek language, like
other questionable Western languages, allows for some latitude with opsia
meaning “late near sunset to nightfall” (“A Greek-English Lexicon,” p. 606;
“The New Analytical Greek Lexicon,” p. 301).
Probably, The MESSIAH and His disciples assembled in this dusk period,
drank and enjoyed fellowship while the lamb was cooking (to be eaten later that
night).
The rest of that night of Aviv 14 saw
YESHUA’s anguish in the garden of Gethsemane, and His arrest and trial before
the different authorities. He was hung
on the stake at about 9 AM on Aviv 14 and died about 3 PM the same day--just
about the time that the Judeans were killing their Passover offering.
Obviously, the phrase between the two
evenings has to legally be right, as it can literally be understood from the
end of Aviv 13 to just before the start of Aviv 15 since YESHUA’s death had to
meet the legal requirements of the law in order for Him to be The
PASSOVER. Any other explanation won’t
hold water.
The Jews’ Passover in the NT?
However, numbers of uninformed and
ignorant Christians have come along and tried to claim that YESHUA ate the
Passover on the wrong night and that the next night (Aviv 15) was correct for
eating it (as the evil Judeans were doing).
And of course, Heck argues that The MESSIAH and apostles ate the
Passover on the correct night (Aviv 14), but that He was impaled and died a day
later.
Though the Passover festival of Aviv 14
is correctly a festival of YHWH The ELOHIM, it is interesting and obviously
significant that the writer Yohanan habitually referred to the Judeans’
observance of it as the Judeans’ Passover (Jo 2:13; 6:4; 11:55)--because the
evil Judeans and their followers had changed it--to eat it on the wrong
night.
In fact, by the Jewish calendar, some
of the other feasts were slightly changed as well, prompting Yohanan to also
call them feasts of the Judeans.
Problems with the Jewish calendar will be assessed in the succeeding
chapters.
Leviticus 23:32, Revisited
A former chapter on pride discussed a
friend of this writer who advertised himself as “Elder” so and so. One of the major points of difference between
the elder and this writer was over which was the Scriptural day of the
Passover. As outlined in previous
comments, this writer takes the position that all of the Scriptures say
Passover is Aviv 14. There is absolutely
nothing to base Passover on Aviv 15.
As commented upon in the preceding
chapter, the Jews long ago seem to have changed the Passover from Aviv 14 to
Aviv 15 (which is correctly the first high Sabbath of Unleavened Bread--the day
Yisrael started leaving Egypt). The best
guess is that this incorrect Jewish thinking influenced a number of people over
the years, including my “elder” friend.
As was elaborated upon in the previous
chapters, my elder friend based Leviticus 23:32 as one of his arguments for
Passover being on Aviv 15. He maintained
that since the reference to the starting of the Day of Atonement was at the
even of the ninth day in Leviticus 23:32, it meant that all references to Aviv
14 was in the context of the end or conclusion of the 14th day as it approached
the 15th day.
At this point, the gist of the problem
is that when a Scriptural day (which starts at evening) is named--is the
meaning of that numbered or named day mentioned in the vein of the start of
that day or is it the end or terminus of that day? Thus, if the Word refers to the 14th day, at
even--is the message here the end of the 14th day or the starting of it?
In other words, do Scriptural
references to a particular day refer to that day in the sense of its start or
in its end? And this is a good question
which will be answered in comments to follow.
In the case of my proud elder friend,
the reality of the phrase “between the evenings” was pointed out to him. This is the normal reference to the Passover
on Aviv 14. It is to be contrasted with
just the “at even” message, which is associated with Ethanim 9 in the context
of being the beginning of the 10th day.
Dennis Bitterman
Frankly, this writer has thought little
more about the subject until working on this study at hand. One day, in early 2000, this writer received
a copy of the “EAOY Newsletter” for Jan-Feb 2000 which broached this subject of
whether a mentioned day is outlined in a beginning or ending sense.
The “EAOY Newsletter” presented a
couple of word studies by Dennis Bitterman which very clearly seem to settle
the issue at hand. These remarks were
somewhat abbreviated. But they prompted
me to also go back and look more carefully at the Hebrew words in the various
texts.
“Young’s Analytical Concordance” (p.
696) says that the word “ninth” in Leviticus 23:32 comes from the Hebrew
“tishah” which means “nine.” Young’s
points out that there is another Hebrew word meaning ninth. It is “teshii,” used at Lev 25:22 and in the
vein of the ninth year, month or day in several different texts (like Num 7:60;
II Kg 17:6; 25:1; Jer 36:9; 39:1, etc).
The “Analytical Hebrew and Chaldee
Lexicon” (p. 781-782) notes that these words are cognates which come from the
root “tesha,” which means “nine” (used many times in the Book). The “Theological Wordbook of the Old
Testament” (TWOT) has a slightly different interpretation from Young’s on
tishah. The TWOT (v. ii, p. 982) says
that tishah means ninth (this appears to be the correct interpretation)
There is no denying that the words are
related. But it is obvious that they are
slightly different for some reason.
Bitterman notes the presence of the “yod” in tishah with its absence
otherwise. He then points out the
similarity to yasha which means “salvation” and raises a question about whether
the tishah in Leviticus 23:32 could be referring to “self evaluation” in the
sense of the next day (Yom Kippur).
Dennis Bitterman concludes that this
lone verse (Lev 23:32) is not a sole witness that numbered and cited days start
or end at evening. The writer of this
study at hand would not be dogmatic either.
But it is certainly something to think and study about.
Samson Raphael Hirsch
“The Pentateuch” commentary (v. iv, p.
681-682) by the great Jewish sage Samson Raphael Hirsch addressed this word
problem in Leviticus 23:32. Hirsch
correctly notes the Jewish rule that days are reckoned from eve to eve and the
fasting message for Yom Kippur (which occurs on Ethanim 10 in the Scriptural
calendar).
But Hirsch goes further and offers some
alternative ways of looking at the reference to the ninth day. He allows that the fasting must begin on the
ninth day (that is, at a time that still belongs to the ninth day)--in the late
afternoon before the arrival of sunset and the commencement of the 10th
day.
In terms of Jewish practice, in
starting the weekly Sabbath (discussed earlier), Jews actually start the
Sabbath just before the 6th day officially ends. So perhaps Hirsch’s comments have relevance
in that the Yom Kippur Sabbath (or at least, its fasting implications) must
commence before the 10th day officially starts.
More Thinking
With this background, the writer of
this study at hand will offer a few more ideas which could have pertinence in
establishing the question of understanding whether a remark “at even” applies
to the beginning of the just cited day or its end.
It seems that whenever a day is
referred to (certainly, if in the context of being all inclusive from evening
to evening), the meaning is clearly all of that day from evening to
evening. For example, the seventh day
Sabbath covers the beginning of the seventh day (at even) to its conclusion or
terminus some 24 hours later at even.
Thus, references to Passover on Aviv 14 are referring to all of that 24
hour day.
Part of the difficulty with the Ethanim
9 remark (in Leviticus 23:32) is that there seems to be some distinction here
in the sense of whether the number is a cardinal number (in size like one, two,
three or nine) or an ordinal number (in position and order, like in first,
second, third, ninth).
As the TWOT illustrates, the tishah
seems to be an ordinal number which represents position and sequence. The Hebrew tesha clearly means the cardinal
number nine (which represents a collection or total of nine). Therefore, tesha is likely used in the vein
of the cardinal number. Perhaps a
reference to a cardinal number is a reference to it in the context of being all
inclusive in total.
Thus, if the remark reads day nine
(tesha), one would understand it to mean the totality of the ninth day from
beginning to end. But Leviticus 23:32
has a kicker by using the ordinal number meaning ninth. Even the context does not suggest the
totality of the ninth day. So, as a
minimum, one must look at the ordinal number (in Lev 23:32), either as a start
point or end point and no more to define the entire day involved.
This does not seem to be true with the
usual Scriptural uses of cardinal numbers (as often with Aviv 14) which
communicate all of the inclusive hours, minutes and seconds in the day cited
(the totality of the day, from start to finish in a cardinal number).
But there are some more complications
and especially on the number 14. The
“Hebrew Primer and Grammar” (p. 165), by C. P. Fagnani and A. B. Davidson,
indicates that beyond the number ten, the cardinal numbers are used for the
ordinals. Furthermore, the “Analytical
Hebrew and Chaldee Concordance” (p. 674) suggests that the masculine gender of
four is usually the cardinal and rarely the ordinal.
The Hebrew text seems to read the same
or almost the same in the sense of four and ten for 14 or 14th, without any
appreciable distinction. Therefore, is
it possible that in some instances the Hebrew text can be read the four and ten
day (or day 14)?
The essence here is that based upon the
Hebrew text, one apparently can read 14 as either a cardinal or ordinal
number. This puts the burden on the
translator to communicate sense and understanding in how he chooses to handle
the problem. Usually, translators
translate the four and ten day as the 14th day.
But they could be wrong in some
instances. In terms of the 14 (day 14)
or 14th day of Aviv (Passover), it appears that English translators do not seem
to distinguish between the cardinal number, as opposed to the ordinal number in
discussing Passover.
Going on from there, it would seem
possible that both Samson Hirsch and Dennis Bitterman could be correct. Maybe, on the ninth day of Ethanim, in the
late afternoon and just before sunset and the commencement of the tenth day
(which is elsewhere identified as the Day of Atonement), the believer should go
through a process of self evaluation in connection with the commencement of Yom
Kippur.
In terms of the disagreement with the
elder who chose to hang onto Leviticus 23:32 to say that references to day 14
or the 14th day of Aviv also meant an ending of the day, the essence here is
that the Hebrew word for “ninth” obviously was used in the sense of the ending
of the ninth and not the starting of it; while normally, the references would
be to the starting of a day and/or both the starting and ending of a day.
Thus, here is just one more
presentation which makes Passover be the totality of the 14th day of Aviv. Combine this factor with previous remarks on
the meaning of the “between the evenings” phrase and it is clear that the Jews,
the proud elder in question and a number of other so-called believers have got
the wrong slant on truth, when trying to say that Passover falls on the
15th.
Until (the Hebrew Ad)
There is one more key point which needs
mention in Exodus 12:6 and one which is especially germane to the Passover
subject. The above cited Dennis
Bitterman also teaches the relevance of the word “until” in the KJV (ad in the
Hebrew). Of course, it takes no genius
to figure out at once that the word until means the start of the 14th day and
not 21 hours later or at the conclusion of the day (as it approaches the 15th
day).
Manifestly, Exodus 12:6 says to keep
the Passover lamb “until” the 14th day of Aviv and to kill it that day at
evening. “Strong’s Hebrew Dictionary”
defines the Hebrew ad as “prep 1) as far as, even to, until, up to, while, as
far as 1a) of space 1a1) as far as, up to, even to.” For sure, this text suggests the slaying of
the Passover at the start or early part of the 14th day. There is no other way to interpret this
text.
One More Problem
Before leaving this theme, one more
point needs mentioning. Some feast
observers recognize Aviv 14 as both the Passover day and the first high Sabbath
of Unleavened Bread. This view has it
that the spring festival has solely seven days in it--from Aviv 14 to Aviv
20. Besides the fact that this belief
will not hold up to the harmony in the several Scriptures on the issue (as
clarified in Lev 23:5-8), there are other problems.
Proponents of this idea will not turn
loose of the theory that the spring festival is the Passover only and with
seven days--sometimes quoting Num 9:11 and 10:11 to try to prove that the
second Passover had seven days in it (but as Lev 23 illustrates, the spring
festivals involve a one-day Passover and a seven-day feast of Unleavened
Bread--yes, one and seven, just as the last feasts have seven and one. Thus, Num 10:11 has nothing to do with Num
9:11. Similarly, Tabernacles and living
in booths are always referred to in the Word as involving seven days and never
as eight days).
Next, in the 41st year of the Exodus,
when Yisrael entered the promise land, the sequence of events was the Passover
(Aviv 14), next Aviv 15, and then Aviv 16, which was manifestly the day of the
Wave Sheaf offering (Josh 5:10-12, as will be further addressed in a later
chapter on the festivals). Per Leviticus
23:14-15, the day preceding the Wave Sheaf was a Sabbath day--which has to be
Aviv 15.
Thirdly, the chronology of the death of
YESHUA in 30 CE demands that He died on Passover day on Aviv 14 and that the
next day, Aviv 15, was the high Sabbath when His disciples did rest, in
accordance with the commandment (Mk 16:1; Lu 23:54-56, as was explained in a
former chapter herein).
The Exodus Chronology
Finally, much of the day to day
chronology of Exodus clearly lays out what happened for the first three months
of the first year of the Exodus and establishes the general outline of the
Scriptural calendar.
To
appreciate this chronology, one must allow that the months then possibly
involved 30 days each and not the 29 1/2 days now known to exist (although even
in the present calendar situation, it is possible to have two 30-day months,
back to back).
The
chronology of Genesis 6-8 suggests that the year evidently was of 360 days with
12 months of 30 days each. The
30-day-month seems present during the Exodus, when considering the time period
for mourning of the dead as a month (Deut 21:13) of 30 days (Num 20:29; Deut
34:8).
One
more foundational point seems relevant.
Apparently, the people under Moshe never traveled on the weekly Sabbath
days. They probably rested those days.
Thus, the first day of the first month
(Ex 12:2) seemingly occurred on a fourth day of the week (as will be
established in comments to follow). The
Passover of Aviv 14 (Lev 23:5) probably happened on a third day of the
week. Aviv 15 came next, when the people
started their movement out of Egypt during the night part of the 15th day (Ex
12:37-42; 13:3-4; Num 33:3; Deut 16:1).
They marched three days to reach the
point where they were to keep their anticipated festival (Ex 3:18; 5:3; 8:27;
10:9). This means that they marched on
Aviv 15, 16 and 17 and rested on Aviv 18, a Sabbath day (Ex 14:1-4).
Exodus 14:5 notes that Pharaoh was
notified of Yisrael’s arrival at Pi-hahiroth, which means freedom--since the
Israelites received their freedom that day (“Soncino Chumash,” p. 409). The “Chumash” adds that this event occurred
when the Israelites reached their three days journey to keep their feast.
Pharaoh’s army overtook the Israelites
at Pi-hahiroth--evidently on Aviv 20, a second day of the week (Ex 14:9). Clearly, they rested at Pi-hahiroth on Aviv
18-20. On Aviv 21, the third day of the
week, Yisrael crossed the sea; and the Egyptian army was destroyed as it tried
to follow them (Ex 14:15-15:21).
On Aviv 22, the Israelites resumed
their journey for three days. Probably,
they wanted to rest after crossing the sea; but Moshe compelled them to
continue moving, against their will (Ex 15:22, per the “Soncino Chumash,” p.
419). So the Israelites continued moving
on Aviv 22, 23 and 24 (Ex 15:22).
They came to Marah where they obviously
kept the Seventh day Sabbath, rested and murmured (Ex 15:22-27). The “Chumash” (p. 421) suggests that at Marah
YHWH gave the Israelites the statutes respecting the Sabbath. This surely occurred on the Sabbath of Aviv
25.
It is not clear how long that they
stayed at Marah, but they eventually moved on to Elim where they may have
stayed a couple of weeks or so (Ex 15:27).
They then resumed their journey and came to the Wilderness of Sin on the
15th day of the second month (Ex 16:1-30).
The 15th day of the second month (Ex 16:1) would have had to occur on
the sixth day of the week (before sunset).
The next day, Ziw 16, they were on
their Sabbath rest--during which time, they again murmured. YHWH then gave them quail after sunset on the
first day of the week (Ex 16:13, at even, means of that day [at the end of the
Sabbath]-- ”Soncino Chumash,” p. 525).
The next morning, on the first day of the week, the seven-day count of
the manna commenced.
Going on to Sinai, the Hebrew text of
Exodus 19:1-2 indicates that they arrived on the first day of the third month
(“Soncino Chumash,” p. 451); and by the already established calendar, a first
day of the week (the Israelites certainly did not travel on the preceding
Sabbath day).
Four days after the first day of the
week takes one to the fifth day of the week (per the Exodus 19:3-11 daily
count), the law was then given on Siwan 5, a fifth day of the week (Ex
19:12-25).
Since the giving of the law formed the
basis for the later observance of Shavuot, this very event spells out the
certainty that the day for the Wave Sheaf (Aviv 16) would also have fallen on a
fifth day of the week (in order to allow the count of seven weeks or fifty
days).
If the date for the Wave Sheaf was set
on Aviv 16 (as happened, in the year of the Exodus), it places the high Sabbath
the day before, or Aviv 15. Of course,
Aviv 15 would be a high Sabbath to celebrate the actual commencement of the
movement out of Egypt (which happened on Aviv 15). This event would suggest a feast day of
celebration (Ex 12:42).
Not only does this chronology help
clarify the first high Sabbath of Unleavened Bread as being Aviv 15, but it
demands that the count to Shavuot start with Aviv 16 (the subject of making the
50-day count to Pentecost will be covered in detail in a later chapter
herein).
The above chronology is predicated upon
30-day months for Aviv and Ziw. This
defines Aviv one as occurring on the fourth day of the week. If by chance, one month was 29 days while the
other was 30 days (which seems impossible, per the Scriptural chronology), it
would allow Shavuot on Siwan 6, a 6th day of the week--which is the traditional
view of Judaism (“Soncino Chumash,” p. 454).
Qumran, Revisited
Before moving on, it should be noted
that the Qumran people evidently had the Passover-Unleavened Bread chronology
in the right perspective. They had
problems, but this was not one of them.
Despite some calendar difficulties (to
be noted in the later chapters), the Essenes seem to have correctly observed
Passover at twilight on “their” Aviv 14 and then kept a separate seven day
Feast of Unleavened Bread, starting on “their” Aviv 15--with Aviv 15 as the
High Sabbath (“The Dead Sea Scrolls, A New Translation,” p. 463).
Chapter
220--The Scriptural Calendar I
The Scriptural Luni-Solar Calendar
The
validity of a luni-solar calendar is well established in the Book. Genesis 1:14-16 opens with a statement that
both the sun and moon lights were made to observe the Scriptural feasts (Hebrew
moed) and establish years (shanah in Hebrew).
Here,
seasons in the KJV is a mistranslation of the Hebrew “moed” which means a “set
feast” (referring to the annual feast days of the Word in Leviticus 23). Psalms 104:19 follows up with a charge that
it is the moon which was appointed for seasons (Hebrew moed).
Solar
calendars ignore the use of the moon and its cycle in the determination of
Scriptural festivals and calendar events.
Consequently, Genesis 1:14-16 and Psalms 104:19 demand the use of both
the sun and moon to establish set feasts (hence, a luni-solar calendar). There is no alternative on this
conclusion.
The
430-day witness of Yechezkel (Ezek 1:1-2; 3:15; 3:24-4:8; 8:1), if true, proves
the periodic use of an intercalcary year of 13 months (noted earlier). Yechezkel’s trial started around the 12th-17th
day of the fourth moon of the fifth year of Yehoyakhin’s captivity. It ended before or by the fifth day of the
sixth moon of the sixth year--thus covering the believed 430 days. Clearly, this reference suggests an
intercalcary year in a luni-solar calendar.
This
writer has a friend who follows an unscriptural solar calendar. He refuses to accept the Scriptural
luni-solar calendar because he says that he cannot find the word intercalcary
or a definition of it in his “Bible.”
This man refuses to consider the merits of Yechezkel’s’ time of trial
over 430 days; which, on the surface, has to have materialized in a luni-solar
year of thirteen moon-months.
Since
this man is so obsessed with trying to find a particular English word and a
precise definition of it in the Scriptures, one must pause and wonder how in
the world can this man can go on to accept a solar calendar of 365 or 366 days
when his “Bible” doesn’t have the words solar year or a definition therein of a
solar year. Is this being hypocritical
or what?
Finally,
the solar calendar followed by most of these calendar deviants is predicated
upon the first day of the month and first day of the year falling on or near
the spring equinox.
In
such a calendar, it makes Aviv 14 fall around April 2d. In 30 CE (the year of YESHUA’s death), April
2d was on a first day of the week in the Julian-Gregory calendar (“The Official
Associated Press Almanac 1974,” no 1, p. 288).
Clearly, this won’t mesh with the NT realties of His death and resurrection
(as cited earlier).
The New Moon
Psalms
81:3 clarifies the start of the new moon with the establishment of Yom Teruah
(the feast of the first day of the seventh moon, the Day of Trumpets) at the
“time appointed” which in Hebrew is “kasah,” meaning to cover or conceal. The new moon is totally covered and concealed
precisely at the astronomical new moon.
While
few students of truth realize it, but the astronomical new moon is a totally
observable phenomenon. Using a sextant,
compass and similar devices, it is even possible to focus upon the fading old
moon and to determine and accurately predict when the next astronomical new
moon will occur (aside from the fact that astronomers have been calculating and
publishing astronomical signs in almanacs for ages).
Samson
Raphael Hirsch’s “Commentary on the Psalms” (v. II, p. 85) gives this Psalms
81:3 text (in the Hebrew Tanakh for Ps 81:4) as “But blow the Shofar at the New
Moon, on the day of the veiling of the moon for the day of our festival.” Manifestly, Yom Teruah (the Day of Trumpets)
is a day for the blowing of the trumpet--the Shofar.
Besides
the astronomical new moon belief, there is a contrary argument on the start of
the new moon from some students of the Word.
Some
savants contend that there are historical records suggesting that the Second
Temple Jewish authorities did not use a calculated calendar, but actually
looked for the new moon each month in the form of the first visible crescent
which comes after the astronomical new moon by 14 to 72 hours, depending upon
several variables--like visibility and the position of the moon in
conjunction.
In
“Biblical Astronomy and the Calendar” (p. 25-41), writer Harold Hemenway quotes
“Encyclopedia Britannica” and other authorities to try to prove that the new
moon looked for and used was the first visible sign of the crescent. And while some of his comments make sense,
the better view is that new moon probably means the astronomical new moon--for
reasons cited above.
While
there is some logic and possible authority to slip or delay the start of the
new moon until the following night (dark hours), when the astronomical new moon
condition occurs during daylight hours (as will be briefly described in later
remarks on Jewish methods of slippage), this practice may not automatically
justify any other delays--apart from Scriptural authorizations.
If
there ever was a year which was really complicated on this issue, it was the
year 2000 (which will be assessed in detail in later comments) since the
astronomical new moon occurred around March 6th-7th which is just marginal for
the start of a new year.
If
this start date is too late, it shifts not only the new moon, but the new year
a month later to April. If the crescent
was looked for in 2000, it was visible around Mar 8th or 9th--which some people
would have accepted as a more plausible date for the new moon starting the new
year.
Moon Month
There
are two Hebrew words translated as month in the Tanakh. They are chodesh and yerach. Yerach is a derivative of the Hebrew yareach,
which means moon (“Young’s Analytical Concordance,” p. 667). In the KJV, yareach is commonly translated as
moon while yerach appears as either moon or month. Specific months like Ziw, Bul and Ethanim are
expressly identified as yerach (I Kg 6:37-38; 8:2).
Chodesh
is another word which has caused some confusion since it has been translated as
month or new moon. The terms chodesh and
yerach are often apparent synonyms which are used interchangeably in the
Word.
For
instance, in I Kings 6:1, the month Ziw and the second month are from chodesh
while the next reference to the month Ziw, in I Kings 6:37, comes from yerach
(“Englishman’s Hebrew and Chaldee Concordance of the OT,” p. 404, 565).
Another
duel situation occurs in I Kings 6:38 where the month Bul comes from yerach
while the same eighth month comes from chodesh.
In I Kings 8:2, the seventh month (chodesh) is identified as the month
(yerach) of Ethanim. So, what’s the
difference?
As
noted above, yerach/yareach clearly links to the moon. In historic times, the word month was always
derived from moon, apparently in all early civilizations (although it was to
change in time in Egypt with her adoption of the sun worship, solar
calendar).
The
word chodesh is more complicated. The
“Theological Wordbook of the OT” (p. 266) says it properly means new moon. Chodesh is from chadash which “Gesenius’
Hebrew and Chaldee Lexicon” (p. 263) gives as a meaning “to polish a
sword...its primary sense is newness as that of cutting or polishing.”
Obviously,
the renewal cycle of the illumination of each sequential and cyclic new moon
offers in time “moon light” which appears as a newly polished sword that
glistens in the sun light. Some scholars
have suggested that yerach is the older term, which in later Scriptural years
was slowly changed to chodesh.
This
writer believes that both words are not precisely the same, although they are
very close together and can sometimes be used interchangeably.
Based
upon the idea that light shines from a newly polished sword, some scholars
believe that the first visible crescent must be seen to represent the chodesh
state. But does the beginning of the
faint crescent really look like a sword or does such a sword image materialize
still a few days later?
While
chodesh is often translated as new moon and can be so used, it appears that the
word has a broader meaning to cover the entire periodic and cyclic renewal of
the moon’s illumination orbit which makes it very close to yerach (as found in
the above numbered examples from I Kings).
Therefore,
chodesh is not just the first visible crescent of the new moon. It is a larger, broader definition to cover
the complete cycle of moonlight shining like a sword.
The Full Moon on the 15th
Though
the kasah new moon is assuredly dark, it is interesting that the moon occurring
on the 15th day of each month is a full moon which is demanded for the first
day of unleavened bread on Aviv 15 since Yisrael left Egypt at night (Deut
16:1) in the full sight of the Egyptians (Num 33:3). Consequently, they were fully visible with
the full moon.
This
is a good point worth remembering. The
full moon of the typical month comes on the 15th day of that moon/month by
counting with the astronomical new moon as the first day. By waiting for the first visible crescent
(which can be from 14 to 72 hours later), the fifteenth of the moon/month will
often fail to occur on a full moon.
There
is another reality which frequently dictates the start of the month with the
astronomical new moon. Of course, it is this
need for the 15th day of Aviv and Ethanim to be a full moon which also becomes
a governing factor on the start of these months. Consequently, the seven-day Feasts of
Unleavened Bread and Tabernacles end with only one quarter (of the moon)
remaining (the end of the 21st day of the months).
The
15th day of the seventh month in the Scriptural luni-solar calendar is also
fascinating for still one more reason.
The
full moons nearest the spring and fall equinoxes literally cover the nights
(that is that they come up just about the time of sunset and stay up all night
until sunrise). It is only these two
times during the year when the full moon rises at sunset and stays up all night
to depart at sunrise. At all other
times, the moon cycle at night does not always correspond exactly with the
period of darkness.
Of
these two times, it actually turns out that it is only the full moon of the
15th day of the seventh month which will always cover (kasah) the night with
moon light with some regularity and certainty.
Clearly, this is another implication of Psalms 81:3.
The
same thing can sometimes be said for the full moon of Aviv 15th, but not
always. The difference is that the full
moon nearest the spring equinox is not always Aviv 15--since part of the time
it is the full moon of the last month of the preceding year. This condition arises because the Aviv full
moon must be the first full moon after the spring equinox.
Thus,
if the Adar full moon falls a day or so just before the equinox, it will be the
one which covers the night and not the later Aviv full moon.
Consequently,
Aviv 15 is simply not always the full moon nearest the spring equinox (when the
preceding full moon of the last month of the old year becomes the one nearest
the spring equinox). In such cases, the
Aviv 15th full moon can be so far away in time from the equinox that its cycle
does not cover the night as the phenomenon suggests.
However,
the issue in Psalms 81:3 is the festivals of the seventh month. In this case, the full moon of Ethanim 15
should always be the kasah full moon which covers the night.
Therefore
The
importance of Psalms 81:3 (dictating that the dark part of Ethanim 15 falls on
a full moon) combines with the reality that the dark part of Aviv 15 also
should be a full moon to suggest that indeed the start of each moon should be
established by the timing of the full moon.
Thus, the 15th day of a given month should provide for a full moon
during its dark portion.
Interestingly,
the Church of Israel in Schell City, MO seems to calculate the beginnings of
its calendar months by the full moon on the 15th. Since the full moon must be the 15th, it is
simple to count back 14 days and determine the first day of that month. Normally, this process works out correctly to
establish the month’s first day. But
there can be rare times when a problem does surface.
If
a month’s cycle is indeed near 29 1/2 days, this count back from the full moons
will usually work out fine. But the
problem comes up if the moon’s cycle is substantially greater or lesser than 29
1/2 days. If the cycle is 31 days (as
can happen), it means that the first day of the month will not fall on the
astronomical new moon, but a day or so later (perhaps with the visible
crescent). This probably is a correct
determination.
But
the real problem surfaces when a moon’s cycle is 28 or 29 days which may
theoretically produce the start of the month a day earlier than the
astronomical new moon. Is it then
correct to start the new month before the astronomical new moon? At this point in time, this writer is
reluctant to start a new month before the astronomical new moon.
Ideally,
the new month should start with the astronomical new moon. If the start date slips a day or so after the
astronomical new moon, this writer does not necessarily reject that date. But a start before the astronomical new moon
has to be put into the questionable category.
Certainly, much prayer would be needed in those cases.
The New Year
The
first month in the new year is Aviv (Ex 13:4).
The word Aviv means “sprouting, budding,” per Young’s “Analytical Concordance”
(p. 3). The spring sprouting and budding
of vegetation is demonstrated from the Word in saying that the barley was in
the ear and the flax was bolled at that time (Ex 9:31-32).
As
Mark 4:28 suggests, this barley in the ear stage comes just before the full,
mature grain is in the head for harvesting (see the “Complete Jewish Bible” for
a good translation of this text).
Logically, this is the beginning of the green ear state, which will be
shortly assessed.
Since
the festivals of the month of Aviv are closely linked to the spring harvest
event (the barley harvest starts with Aviv 16), the historic Jewish position is
that these occasions must fall no earlier than the spring equinox of Mar
19-22. If these feasts start earlier,
they would be winter feasts and not spring festivals, as is demanded (“Biblical
Astronomy and the Calendar,” p. 48).
The
May-Jun 2002 “Prophecy Flash” (p. 71) had a reader’s letter which quoted
Josephus as saying that the Passover had to take place in the zodiac sign of
Aries (which is approximately March 21st to April 19th, depending upon exactly
which day the equinox occurs, per the current Julian-Gregory solar calendar,
“The Concise Columbia Encyclopedia,” p. 942).
Apparently,
this was the Jewish position for the full moon of Aviv 15, which the Jews
celebrated as the Passover. With the
first full moon appearing on or after the spring equinox, one can conclude that
the new year should essentially start with the new moon nearest the spring
equinox (which is a practical general rule to usually follow on establishing
the new year).
Green Ears
An
article by Alan Mansager, on “Equinox or Barley,” in the Jun 1999 “Search the
Scriptures” (p. 3-5), makes the case that the harvest starts with green ears
because the word parched in Leviticus 23:14 rules out barley that is too dry,
ripe or yellow.
Leviticus
23:14 does rule out eating (making bread) of the new year’s barley, if it is
“parched.” But it also lays on a
restriction on barley that is still too green, as well. Hence, this text is stipulating a precise
point of ripeness where the first grain (to be cut) is beyond the first green
state (when it first comes into the ear), but still not overly ripe and
dry.
The
“Jewish Chumash” (p. 400) is very specific for the Feast of Unleavened Bread in
Exodus 13:4 (coming a few days later than Ex 9:31-32) by noting that Abib-Aviv
means ripening of the harvest or first ripening or being fitted (for
harvesting). Probably, barley ripens
throughout Israel for the whole month.
Thus, the month of Aviv is the month of the ripening of the barley
harvest in Israel.
It
makes sense that the beginning of the harvest would start with the first
ripening of the barley. Since the barley
harvest must start on Aviv 16, discussed above and briefly cited in a prior
chapter, the first portion of the barley harvest (not necessarily all of it)
would have to be sufficiently ripe to be harvested, starting on that day.
As
Mansager’s article points out, there is only about a two weeks delay from the
time that the barley reaches the initial green ears (perhaps this is when the
barley is first in the ear) and the time that it yellows to ripe ears. This means that the barley must be in the ear
and green around Aviv 1.
Thus,
it would seem that the green ear state must be reached in early Aviv to allow
the barley to be sufficiently ripened to permit harvesting, starting on Aviv 16
(obviously, at a point of not being too green or too ripe). Hence, Leviticus 23:14 is really specifying a
precise place in time for the starting of the harvest.
Mansager
also makes a good point by noting that the historic sun worship cults
established their spring Easter celebrations based upon the vernal
equinox. This same reality is what one
finds in Christendom which establishes her pagan Easter observance on the basis
of the first Sunday after the first full moon following the vernal
equinox.
The Barley is the Key
So
while the day equal night phenomenon is generally indicative of Aviv, the
ultimate key is in the status of the barley (which is crucial). The barley harvest is the beginning of the
grain harvests worldwide in the Northern Hemisphere and is perhaps one of the
most important signs of spring. Barley
is in the ear and beginning to ripen in the early spring in the Middle East
(late March and early April).
In
Yisrael, it matures first in the Jordan Valley near the Dead Sea (North to
Jericho) to provide the first cuttings of the year for the Wave Sheaf
Offering. As Leviticus 23:14 demands,
that first cutting in the lower Jordan Valley must be beyond just the green
stage and not yet at the parched state of ripening.
However,
there seems to be some possibility that there can be some variation on when the
barley reaches this acceptable stage of development for the harvest to
start.
This
condition was brought out in the above quoted reader’s letter in the May-Jun
2002 “Prophecy Flash” (p. 71) which noted that Alfred Edersheim (“The Temple
Its Ministry and Services,” p. 204) said that the Sanhedrin planted the barley
seventy days before Passover (so it would be ripe at the proper time).
On
this quote, Edersheim also noted that the ground was ploughed in the autumn
(before the autumn rains came on or about Oct 15th) and then the barley was
sown later, seventy days before Passover.
Obviously, in this context, the Sanhedrin was working with a
known/determinable calendar which must have still allowed some possibility for
variation on the planting date, depending upon weather/climate factors.
Other Festivals Affected Also
Not only must the Scriptural new year
start correctly to allow the spring barley harvest, but there are also issues
over the other two harvests as well. The
Shavuot festival involves an offering from the first or start of the late
spring, wheat harvest (Ex 23:16; 34:22).
Though wheat is sown at the same time as barley, it ripens about two
months later (“Encyclopaedia Judaica,” v. 16, p. 480).
Manifestly, Sukkot must come at the end
of the harvest year or cycle (Ex 34:22), and after gathering in from the
threshing-floor and the winepress (Deut 16:13, per “The Soncino Edition of the
Pentateuch and the Haftorahs,” p. 817).
A number of other texts also make it clear that Sukkot must “follow” the
conclusion of the great summer harvest of grain and fruit (Ex 23:16; Lev
23:39).
There is a tendency among some
believers (including this writer on occasion) to call the final yearly harvest
the fall harvest. This is not
technically correct because the final harvest of the fruit is Scripturally defined
as the summer harvest. Jeremiah 8:20
notes a linkage between the passing of summer and the end of the harvest. Clearly, this summer harvest should be
(totally or generally) completed before the fall equinox.
Possibly, it is this reality which has
prompted the Jews to take a general position that the full moon of Sukkot must
come after the fall equinox (“Dictionary of Judaism in the Biblical Period,” p.
613). However, even the current
calculated Jewish calendar does not abide by this restriction because Yom Teruah
can come anytime from Sep 4th on (in 1614, Yom Teruah did fall on Sep 4th, per
the Jewish calendar).
To have Sukkot this early (Sep 18th),
it means that the new year had to have started around March 9th (which seems to
be about the earliest apparent date that the Jewish calculated calendar allows
for Aviv 1 (per the current Julian-Gregory solar calendar).
Obviously, the determination of the
first month of the new year will affect not only Passover, but the other
harvest festivals as well. Care must be
exercised in this determination. This
situation could have been one of the reasons that YESHUA had in mind in saying
that the scribes and Pharisees sit in Moshe’s seat. Someone must have the authority to determine
this complex point in time.
While
the condition of the barley harvest (which is often predicated upon its sowing
date) and the implied timing for the other harvests (as well, to a lesser
extent) seem to be the crucial overriding principles in establishing the new
year, there can be problems even here because all believers do not live in
Israel or may not have access to information on the condition of the harvests
and weather/climate in a particular year.
Manifestly,
if a believer cannot ascertain the status of particularly the barley (and the
other harvests, based upon empirical knowledge) in a given year, the
astronomical signs of the new moon nearest the spring equinox must logically
apply. However, the believer must use
his head on this issue.
More on the New Year
As
noted above, the year is Scripturally prescribed in Genesis 1:14-16 where the
word year comes from the Hebrew “shanah,” meaning a repetition, the course of
the sun or of the seasons--spring, harvest and winter. The year’s end is identified in the Hebrew
word “tekufah” (or koophah), meaning a revolution or circuit (“Young’s,” p.
298).
This
Hebrew tekufah is translated “end,” as in year’s end at Exodus 34:22. It also appears at I Samuel 1:20, II
Chronicles 24:23 and Psalms 19:6 (“Englishman’s Hebrew and Chaldee
Concordance,” p. 1356). “Encyclopaedia
Judaica” (v. 5, p. 46-47) indicates that it correctly means the seasons,
referring to the circuit around the sun, starting from the spring equinox (Mar
19-22) to the next spring equinox (Mar 19-22).
Exodus
34:22 suggests that the festivals have to occur once a year in this circuit or
cycle. Obviously, if the festivals
actually started before the spring equinox, then it could create a condition
where some festivals could be observed twice in one year (one circuit around
the sun) and/or not at all in another year.
The
conclusion is clear. The actual year
must provide for one observance (and no more) of each of the festivals in one
circuit around the sun. This fact alone
demands the intercalcary process and the starting of the actual feasts on or
following the spring equinox. The first
festival in this cycle is Passover, which occurs on Aviv 14, and the last one
is the Last Great Day (Ethanim 22), to be covered in the next chapter.
The Year’s End
Thus,
tekufah (or koophah) is used at Exodus 34:22 (and II Chronicles 24:23) to
demonstrate the end of the year or completion of the sun’s circuit (around the
heavens). Tekufah is also used elsewhere
to seemingly communicate the revolution of days in a year.
The
way Exodus 34:22 is worded (in the KJV) might make a reader suppose that
tekufah or koophah comes “at” the festival of Sukkot since that time is the
Scriptural end of the agricultural year (and this reasoning could well be
correct). Many Jewish commentators make
the point that Sukkot must come at (or just after) the “turn of the year” (in
reference to the fall equinox).
While
this usage in Exodus suggests that tekufah falls exactly at the end of the
agricultural year (at a precise moment in time--at the autumnal equinox), the
case can be made that it runs from one spring equinox and barley in the ear to
the next spring equinox and the next occurrence of barley in the ear in the
Middle East (as will be described in the following chapter).
Manifestly,
the new year starts with the month of Aviv in the spring, “near” the spring
equinox phenomenon. There seems to be no
alternative on this issue.
Chapter
221--The Scriptural Calendar II
EAOY, Revisited
The
Nov/Dec 2001 “EAOY Newsletter” (p. 2) addressed the question of starting the
new year and added that the new year must start early enough to allow Passover
to occur by the spring equinox and in order for Sukkot to arrive at the year’s
end (or at the turn of the agricultural year, at the fall equinox when the law
was to be read during Sukkot, and at the end of seven years--Deut
31:10-13).
In
a follow-up mode, the Jul/Aug 2002 “EAOY Newsletter” (p. 3-12) was very clear
in building a case that tekufah in Exodus 34:22 means year’s end at the
autumnal equinox. To support this view,
EAOY offered a slightly different interpretation on some of the words and ideas
associated with the seventh month’s ending feasts.
In
Exodus 23:16 and 34:22, the fall festival is described as the Feast of
Ingathering (the Hebrew “asiph,” per Young’s “Analytical Concordance,” p. 514),
in reference to the summer harvest. Yet,
other references (like Lev 23:34 and Deut 16:13) seem to refer to the harvest
feast as the feast of tabernacles (the Hebrew sukkot [ibid, p. 105, 953], which
actually means a booth).
The
Jews and virtually all Messianic believers who observe the festivals accept the
idea that the Feast of Ingathering and Tabernacles are one and the same.
However,
the Jul/Aug 2002 “EAOY Newsletter” distinguishes between these two references
and says that Ingathering is actually the “Last Great Day” (the so-called
eighth day which is also cited in John 7:37).
The Jews observe this eighth day as Shemini Atseret. The Talmud says that this eighth day is
actually a separate festival (B. Suk. 47b-48a, as cited in “A guide to Jewish
Religious Practice,” p. 169).
Interestingly
enough, the Talmud is correct here because the mitzwah to dwell in booths is
always for seven days only and not eight days (Lev 23:42).
So
we correctly have the seven-day Feast of Booths and then a separate one day
festival called Shemini Atseret (or the Last Great Day)--making a total of
eight days (seven and one), which compare with the spring feasts of one day
(Passover) and seven days (the Feast of Unleavened Bread).
More From EAOY
EAOY
makes the case that it is this Last Great Day which marks the end of the year
(while EAOY usually cites this end in the vein of the end of the agricultural
year, EAOY also makes it clear that it is the end of the harvest year that
started in the spring with Passover and the Wave Sheaf Offering)--by saying
that “the first day of the Feast of Unleavened Bread (Aviv 15, ed) will always
be after the vernal equinox (beginning the harvest year) and the Last Great Day
of the Feast of Tabernacles will always be after the autumnal equinox (tekufah)
ending the crop harvest season.”
In
this statement, there is an obvious implication (though not actually stated as
such by EAOY) that the seven days feast of tabernacles (or booths) could
conceivably fall before the autumnal equinox--as long as the Last Great Day
occurs on or after the autumnal equinox.
Of
course, EAOY could be correct in attributing Ingathering strictly to the Last
Great Day (Shemini Atseret).
But
regardless, it may not directly impact upon the present discussion on the
calendar, per se. In other words,
interpreting the feast only with Booths or only with Shemini Atseret will not
alter the likelihood that EAOY is correct in charging that the last festival
day in the cycle must end on or after the autumnal equinox.
Undoubtedly,
EAOY is correct on its statement of starting the harvest season and the annual
festivals with the spring equinox and ending them both with the autumnal
equinox. Since months have to be
observed on the basis of the moon’s cycle, the harvest and feasts do not always
start or end precisely on the two equinoxes.
But the point is that they will always start and end on or just “after”
the equinoxes.
In
another matter, some feast day keepers have recently made the case that the new
year starts with the first new moon following the spring equinox and others
argue that the festivals have to be in the so-called spring and fall seasons
(both of these options will be discussed at some length in the following
chapter).
As
the Nov/Dec 2001 “EAOY Newsletter” notes, (p. 2) these reasonings will not
allow Sukkot to fall properly near the fall equinox (at the agricultural year’s
end). The Jul/Aug 2002 “EAOY Newsletter”
(p. 5) says that the shifting of a moon before or after the tekufah is not
paying attention to all Scripture and doing what is right in one’s eyes.
Other Views
In
another view on this subject, Harold Hemenway makes the point that the Hebrew
tekufah in Exodus 34:22 really says “after” and not “at” (“Biblical Astronomy
and the Calendar,” p. 44) So the case
can be made that year’s end comes “after” Sukkot and/or the autumnal equinox
(actually some months after at the next spring equinox).
The
technical vernal equinox occurs at about March 19th-22nd--when the sun crosses
the celestial equator, causing the day to equal the night at that point (Funk
& Wagnalls’ “Standard Desk Dictionary,” p. 214). Most often, the equinox occurs on March
21st. But its Julian-Gregory date
depends much upon how leap years are handled (with February having 29
days).
In
some rare situations, the equinox can slightly vary from March 21st (as it did,
by the way, in the year 2000, as will be assessed in subsequent remarks). Therefore, it can come as early as March 20th
and possibly even March 19th. Presumably,
March 22nd is another rare possibility.
Conversely,
the observable astronomical sign of the new year (day equal night phenomenon in
the Northern Hemisphere) can occur from a few hours up to a day or two later
from the technical vernal equinox.
Certainly, “day equal night” is the sign in the Jerusalem area where the
festivals were Scripturally first commanded and kept on a recurring basis.
The
same is true in Northern Egypt (where the issue of Passover first surfaced) and
in the Euphrates Valley in Iraq (which was the likely site of creation and
probably is the place where the new day, new week, new month and new year
should start). Actually, the areas of
Egypt, Palestine and Iraq are very close together and produce almost the same
calendar conclusions. Thus, there really
is no reason to argue the differences.
So--although
the technical vernal equinox occurs around March 19-22, the effective day equal
night in the lands of Scriptural Yisrael (and even of the modern House of
Yisrael nations) in the Northern Hemisphere does not always occur until about
March 20-23.
Obviously,
the visible sign (watched for and observed) has to be day equal night (in the
Middle East), which is usually March 20th to the 23rd. The exact solar day (per the Julian-Gregory
calendar) when this event occurs, depends, of course, on exactly when the
vernal equinox occurs (at the equator).
Creation Calendar
Since
the sun and moon were created (or reconfigured) on the fourth day of the week
(Gen 1:14-19) and since the moon merely reflects sun light, the sun would have
had to be in orbit and shining on the daylight portion of the fourth day of
(re)creation week at the Euphrates (or Jerusalem).
Hence,
the (correctly invisible) astronomical new moon would not have occurred until
the dark portion of the succeeding fifth day of the week. An explanation of how this came about will
now be outlined.
By
concluding that the day equal night “sign” was the sign of the sun (required in
Genesis 1:14) for the festivals, it seems factual that the day equal night
phenomenon had to have occurred during the time of the recreation week of
Genesis 1.
Strangely
enough, there is one primary remark suggesting the spring vernal equinox in
this first chapter of Genesis. It occurs
in Genesis 1:4-5 when The ELOHIM seemingly established the sun to provide light
on an orbiting earth. The MOST HIGH
“divided” the rotating earth into two parts--day and night.
The
implication in this “division” is that YHWH divided the day and night into
equal parts. Precise equal parts must
come at the spring or fall equinoxes.
Since spring is the time for the regeneration of life, the event had to
be the vernal equinox. This event
concludes the first day (apparently of 24 hours as man now calculates
time).
On
the second day, The HIGHEST divided the waters and established the atmospheric
heaven to exist between the waters in orbit around the earth and those on the
earth (Gen 1:6-8, which is discussed in other chapters herein). The next day, the third day, He apportioned
the water on earth into seas and brought forth dry land and ultimately
vegetation on that land (Gen 1:9-13).
The Sun and Moon
Now,
the real revelation about the calendar and festivals occurs in Genesis 1:14-19
on the fourth day of creation week. For
the first time in the narrative, the moon appears. Thereupon, The ELOHIM designates the sun to
rule the day and the moon to rule the night.
He then went on to establish the fact that these two lights would
determine His festivals or set apart times (in the word seasons [the Hebrew
“moed”] of Gen 1:14).
What
this amounts to is that while the sun is important in regulating the festivals,
the moon assumes center stage in establishing the times for those
festivals. Thus, the sun lays out the
general times of the year for those festivals, but it is the moon which
precisely dates them (this fact is brought out in Exodus 12 and later remarks
which define the Scriptural calendar, as discussed elsewhere herein).
The
context and wording of Genesis 1:14 also would allow that this fourth day was
just after the vernal equinox and perhaps near the day equal night event in the
Northern hemisphere. However, the fact
is that the sun and its precise division at the equinox seems to have already
been established in Genesis 1:4; thus, discounting such an event in Genesis
1:14.
Therefore,
it is possible that the sun and moon remarks in Genesis 1:14 do not address the
equinox in that time frame, but in a general concept of future time periods
when the sun and the moon would rule over the day and night. Truly, the focus in Geneses 1:14 is upon the
relationship of the sun and moon ruling the day and night.
Obviously,
this relationship is continuous all year long and not just at the vernal
equinox. So correctly, the division of
sun (ruling the day) and moon (ruling the night) was not precisely equal (in
the sense of the vernal equinox) on the fourth day of creation week, nor were
they precisely equal in time during the coming months until the later fall
equinox.
If
the vernal equinox occurred on the first day of that creation week, it stands
to reason that the day equal night phenomenon in the Northern hemisphere
occurred within a day or so later (in the Middle East near the Euphrates or at
Jerusalem). Probably, day equal night
was already past by the fourth day of the week in Genesis 1:14.
Because
the status of the moon is only determinable in relation to the sun, it is very
likely that this first astronomical new moon occurred during daylight hours (as
cited above). Of course, as demonstrated
elsewhere herein, the daylight hours occurrence kicks the visible astronomical
condition of new moon (of no light) to that night (which automatically takes
one to the fifth day of the week).
The First Aviv One
The
first day of that first moon or monthly cycle (starting at sunset and occurring
on the fifth day of the week) would have possibly been the night of March
24th-25th (per the present Julian-Gregory calendar), on the premise that the
vernal equinox occurred around March 20th.
Anyway,
the gist of these remarks is that based upon the Genesis account, it would be
very plausible to date the first day (with the new moon) of the new year at
creation to March 25th. In that sense,
it is possible that the later Israelite settlers of Britain correlated this
information when the Julian calendar was imposed upon them. Maybe, that is the reason that they
arbitrarily chose to start their new year on March 25th.
Of
course, they ignored and passed up the tremendously important reality of the
moon and the moon’s cycle to establish both the yearly calendar and the
festivals. But at least, they were close
to the Julian-Gregory solar calendar aspects of Genesis 1.
The 14th Day of Aviv
Furthermore,
this sequence of events in Genesis 1 would have allowed the 14th day of Aviv to
occur on a fourth day of the week, which is significant for another reason to
follow.
As
established earlier, from the Scriptures, it is also possible to determine the
calendar in general at the time of the Exodus (from the chronology of the book
of Exodus) and during the final days of the life of The MESSIAH in 30 CE (from
the three days and three nights phenomenon of Matthew 12:38-40).
At
the death of YESHUA, the same general calendar outline seems to have prevailed as in Genesis 1. Aviv 14 fell on the fourth day of the week
and the new year apparently started on the fifth day of the week, just after
the spring equinox, as it now seems possible to date (as outlined in a former
chapter on the Sign of YESHUA).
Probably,
Aviv 14 fell on the third day of the week at the time of the Exodus (as
discussed earlier), but there is some possibility that the new year started
about the time of the spring equinox (at least, it would have been logical at
that important time).
While
not being able to precisely date the actual vernal equinox at YESHUA’s death or
at the Exodus, the possibilities remain interesting. Of course, such information could be
theoretically calculable by astronomers, if the exact years can be
ascertained.
One
significant problem on this theme is that the vernal equinox can appear from
March 19 to March 22 (based on the Julian-Gregory calendar). In the old days of just the Julian calendar,
the variation was even more extreme. The
problem is that the current solar year is about 365 and 1/4 days which causes
some flux or movement in the solar date for the vernal equinox.
Thus,
all of the Julian-Gregory dates for the vernal equinox have to be approached on
an approximate basis since there can be some variation on dating the
events.
In
this vein, this writer believes that the Aviv new moon for 30 CE (the year of
the death of YESHUA) must be dated by the Julian calendar to around March 23d
or 24th (as discussed earlier). Could
the vernal equinox have occurred around March 20th that year? Or perhaps even March 18th, 19th, 21st or 22d
cannot be ruled out since the calendar involved was the Julian calendar and not
the Julian-Gregory calendar.
The
point is that the astronomical conditions at the creation and at YESHUA’s death
were very close together. As a minimum,
they both had a new moon and a first day of the new year falling on the fifth
day of the week, and apparently following the vernal equinox by two to five
days. The year of the Exodus could have
been similar on the equinox, though the new moon probably is dated to the
fourth day of the week.
Again,
as pointed as before times, the fact that the first day of the weekly cycle
started first, earlier and independently of the creation or revelation of the
sun and moon in Genesis 1 and 2, proves that the first day of the week cannot
be tied to a first day of a month or year.
The cycles are utterly different and cannot be forced together.
Names of the Months
While still in the discussion stages of
this presentation on the calendar, it would be well to take a moment and relate
the Scriptural names of the months to the Jewish use of names. Actually, some of these names have already
been cited in previous chapters, but this presentation will serve as a
recap.
It should be noted that the Scriptures
do name most of the months, but not all thirteen of them. Some of these names surfaced before the
Jewish exile to Babylon while others were mentioned after the exile.
Furthermore, it is important to note
that during the exile, the Jews picked upon the names of the months as used by
the Babylonians. To this day, this
Babylonian influence has persisted among almost all of the world’s Jews. In any case, the Jewish names determined in
Babylon will also be outlined herein for a comparison with the Scriptural
statements. These names of the months
can be stated as follows:
Babylonian
Number Scriptural Scriptural Jewish
of
Month Names Reference Names
1 Aviv Exodus 13:4 Nisan
2 Ziw I Kings 6:1 Iyar
3 Siwan Esther 8:9 Siwan
4 none Jeremiah 52:6 Tammuz
5 none Jeremiah 52:12 Av
6 Ellul Nehemiah 6:15 Ellul
7 Ethanim I Kings 8:2 Tishrie
8 Bul
I Kings 6:38 Heshvan
9 Kislew Zechariah 7:1 Kislew
10 Teveth Esther
2:16 Teveth
11 Shevat Zechariah
1:7 Shevat
12 Adar Esther
3:7 Adar I
13 none Adar
II
It seems to be likely correct that a
person can refer to the fourth, fifth and thirteenth months as the Fourth
Month, Fifth Month and Thirteenth Month.
And conceivably, one could support a reference to the thirteenth month
as Adar II.
On
the Jewish names, they were largely picked up by the Jews while in the
Babylonian exile. Some of them are
Scriptural names (in that they are stated in the Scriptures), but some of them
have no Scriptural basis at all and are totally pagan to the core (i.e., Tammuz
was the name of a Babylonian deity).
However,
use of the Babylonian names otherwise seem definitely out, except as they have
been used in the Scriptures. Normally,
this writer uses the Scriptural references as being proper.
While
this Jewish use of corrupted names for their calendar prevails to this day
among religious Jews, it is clearly not YHWH’s way (since the words are
unscriptural). Therefore, these names
should not be used (except for possibly Adar II, which might can be
justified).
There
are other features of the Jewish calendar which are at odds with the Scriptural
calendar. These issues will be addressed
and commented upon in a subsequent chapter.
Chapter
222--Calendar Changes and Confusion
Other Disruptions
While the outlined calendar
manipulations, changes, confusion and problems, described in the former
chapters, seem to be the most prevalent ones, they are certainly not the only
ones. As limited, little men can dream
up and scheme methods of disrupting the Scriptural calendar, they do so.
Actually, one of the classic changes
initiated by the prevalent sun worship culture has been to start a new day at
midnight, instead of the Scriptural sunset, as noted earlier. This one, as ridiculous as it is, stuck
because merchants, bankers and businesses generally liked all daylight hours
bearing a common date for obvious profit reasons. Money is always the name of the Christian
game!
Therefore, businesses can date
transactions all the same during normal, working, daylight hours. Since money is the name of the game, this
calendar scheme stuck and became the mode of sun worshippers.
Moreover, there is actually a movement
under way by a limited number of people to try to claim that the new day starts
with morning or sunrise and not sunset, as the Word dictates (at Lev
23:32). This one would also be in
serious conflict with what the Word outlines (as discussed in a prior chapter
on the Gene Heck idea of the new day starting at noon).
Changing the Weekly Cycle
One of the classic acts of stupidity
arises when some so-called believers theorize that if the first day of the
month is established by the moon cycle, then the first day of the first month
of the new year should constitute the first day of the week, as if all of these
first days have to fall on exactly the same day.
With a constant change of the weekly
cycle each year, there is then a yearly disruption of the weekly cycle
producing a new Sabbath day annually.
This bouncing Sabbath means that the
last week each year preceding the change will be a variable week (long with
eight or nine days or short with one or two days) in contrast to the other
weeks of seven days (since there are 365 or 366 days per year; while 52 weeks of
exactly seven days only equals 364 days, leaving an extra day or two each year
to address).
Of course, anything different from the
repetitive seven-day cycles produces a week dissimilar to creation week (Gen
1-2) and in conflict with the fourth commandment of the Decalogue, requiring
six days of work and one day of rest (Ex 20:8-11). If a week is different from seven days, it
means that the believer can’t possibly work six days and rest the seventh day,
as outlined by YHWH.
Actually, the weekly cycle is utterly
independent of the month and year cycles so that this specious reasoning of a
floating Sabbath won’t hold water. Also,
creation week itself in Genesis 1-2 proves that the weekly cycle is utterly
independent of the month and year (as outlined by the sun and moon).
But the advocates of this belief, who
persist in believing it and teaching it as truth to others, cause mass
confusion among some persons (who claim that they want to obey The MOST
HIGH). While space is too limited in
this study to examine this stupid belief in any detail and cite the Scriptural
reasons why it is false, it should be brought up (as now done) and laid to rest
with a minimum of response.
There is one primary problem (and many
secondary ones) in this crazy thinking.
This main problem is that the book of Exodus lays out sufficient
calendar information in such a fashion that a person can take this data and
construct the Exodus calendar.
In such a construction, it seems
possible to prove that the first day of the first month of Aviv (Ex 12) fell on
a fourth day of the week. And in terms
of the equinox that year, perhaps something similar happened as occurred in the
years of the creation (Gen 1) and of the death of The MESSIAH (as covered in
preceding discussions).
Besides trying to calculate the weekly
Sabbath on the basis of the new moon starting the year, there is another
interesting alteration which some people teach.
Some people actually want to make the
new moon each month a weekly Sabbath (with each of the following seven days
counted as weekly Sabbath days until the next new moon when the weekly cycle
starts new all over again). Obviously,
this ridiculous thinking gives one both a new Sabbath and a disruption of the
weekly cycle every month.
Changing the Month
Beyond the attempted changes affecting
the definition of a day, it should also be noted that even in terms of the
luni-solar calendar, a number of people have come along to try to change the
start of a month.
The Scriptures clearly teach the start
of a new month with the astronomical new moon.
Yet, a group of persons are now trying to promote a belief in the full
moon as being the first day of a month, instead of the new moon.
Even by accepting the new moon as the
start place, a number of other people try to argue over what constitutes new
moon and which new moon becomes the first month of a new year.
Some say that the new moon occurs when
the moon’s first sliver is visible at an observer’s location (but this makes
the whole process subjective and unscriptural since it is clear in the Book
that the new moon day was known in advance and not following a subjective
determination--I Samuel 20:5 and 18).
Still other persons take some other
stance over the new moon or something else to cause conflict and question.
Therefore, it must be pointed out that
a number of alleged believers have went to the extreme in the last several
years of being ridiculous in attempts to try to change the days, weeks and
months in some fashion to disrupt the cycles to cause persons to worship at
wrong times. As noted before, these
efforts appear to be demonically inspired and directed.
Changing the New Year
The Sardis Sacred Name movement has
devoted much attention to the calendar question over the last several
years. This focus has prompted some of
the Sacred Namers to produce at least a couple of variations in the start of
the new year.
As briefly allowed in the prior
chapter, one group in the Sacred Name motion came up with the idea that the new
year had to start with the first new moon following the vernal equinox. Another group came up with the belief that
Passover had to fall in the “spring” season and that Sukkot had to occur during
the “fall” season. These two approaches
will now be addressed.
The problem with both of these ideas is
that if one is not careful, he can lean in the direction of procrastinating and
pushing the feasts too late into the year.
Judgmental people and certainly farmers want the feasts to occur as
quickly as possible in the cycle since there are always risks of agricultural
losses if things are unnecessarily delayed (from adverse weather or something
else).
One of the difficulties that the US
Western migration faced over the historic Oregon Trail is that procrastinators
could find themselves trying to cross the Blue Mountains in Eastern Oregon in a
snowstorm (with horses and wagons, this would be a catastrophe beyond
description). There was great pressure
on to speed up and do everything as fast as possible in the Western trek.
The “Oxford Companion to the Bible” (p.
18) indicates that the dry season in Palestine was from April 15th to October
15th. The autumn (early) rains started
around October 15th. This means that
ideally the harvest had to be completed, Sukkot was over, and the plowing of
the fields was finished by October 15th (the plowing had to be done in the dry
season before the rains started).
Since the harvest was technically the
summer harvest, it meant that the harvest had to be generally completed (except
for perhaps the olives which could run late) before the autumn equinox (which
is around Sep 20-23). Often the new year
and Yom Teruah came at the right times for all of these qualifications to
happen satisfactorily. But the problem
comes up if one tries to start the new year too soon or too late.
There is another issue here which must
be acknowledged (although Christians won’t understand it or care one way or the
other about it). The festival of Sukkot
involves “living in booths” for seven days.
Booths are wonderful in the desert to keep the hot sun off of a
person. But in a rainy environment,
there is no joy in trying to live and exist in a booth of foliage and tree
limbs (and especially if poorly constructed).
Sukkot is a time of joy and
happiness. The very idea of Sukkot
“suggests” that the festival is to be observed before the autumn rains
commence. Therefore, there is great
pressure to complete Sukkot by October 15th.
Moreover, there is the condition of the
kasah full moon which must cover the first night of Sukkot with light (Ps
81:3), as described in a preceding chapter.
This kasah condition cannot occur if either of these two delayed methods
of starting the new year are followed.
In other words, a full moon Sukkot in late October is too late to
fulfill Psalms 81:3.
There is still one more powerful reason
why Sukkot must fall at or just after the fall equinox. In I Kings 12:33, Yarovam established a sun
worship festival on the 15th day of the 8th month to take the place of YHWH’s
Sukkot on the 15th day of the 7th month.
When the new year starts at or just
after the spring equinox, it makes Yarovam’s feast fall right at or near
Halloween. Manifestly, Halloween is the
classic Christian fulfillment of Yarovam’s sun worship feast.
Since Halloween is established in the
sun worship solar calendar to occur at the end of October, it means that
ideally the best calculation for the new year (starting at or just after the
spring equinox) cannot be delayed too long.
If there is too much delay for the new
year in the spring, it forces YHWH’s Sukkot to fall near the heathen Halloween
celebration and Yarovam’s fall festival to be thrust even further into the
year. Obviously, this is not the way The
ELOHIM designed and ordained His calendar.
Sukkot must take place some days before the heathen Halloween
celebration honoring Yarovam’s sun worship feast.
More on Changing the Year
The situation with the Jewish calculated
calendar has been noted in the preceding remarks and will be further addressed
in the following chapter. The Jews have
a general rule to try to observe the full moon of Sukkot after the autumn
equinox. But practically speaking, they
vary on this a few days since Yom Teruah can come as early as Sep 4th--making
Sukkot start on Sep 18th (before the fall equinox).
Thus, it would seem that the rule the
Jews really follow is that Sukkot cannot be completed before the autumn
equinox. So the feast can start as long
as it is not finished until after the equinox.
Of course, this means that at the most, Sukkot can only overlap into
summer by a few days (one to five days).
Since the fruit harvest is the summer harvest, will it be completed by
five days before the equinox? Perhaps
yes!
Well, the issue here is the weather and
climate factors for a given year.
Probably, the summer harvest is largely completed several days before
the equinox. Again, there is the
pressure to get everything done before the rains start (around Oct 15th).
Obviously, if the new year starts with
the new moon after the vernal equinox, it can mean a start of the new year as
late as April 21st which would make Yom Teruah appear around Oct 15th (with
Sukkot starting on Oct 29th). Manifestly,
this seems to be, on the surface, entirely too late in the year (as established
in the above remarks).
In terms of the other alternative (of
the keeping of YHWH’s feasts in the spring and fall seasons), there can be
equally troubling points. In the first
place, the seasons do not seem to be defined in the word (for sure, autumn or
fall does not seem to be defined or even discussed, beyond the word
“tekufah”).
While the English word “season” is
used, it does not refer to spring, summer, fall, or winter. Usually, it translates the Hebrew “moed”
which merely means a set feast or an appointed time, in reference to the annual
festivals (as at Gen 1:14).
Certainly, there appears to be a lack
of data stipulating that the festivals have to occur during spring or fall
(beyond the fact that the year’s circuit starts on the vernal equinox,
dictating that Passover must come on or after the start of the circuit, as
discussed previously herein). So while
the case can be made that Passover must come in the spring, there seems to be a
lack of evidence demanding that Sukkot come in the fall.
“Search the Scriptures”
The “Search the Scriptures” newsletter
out of Clarksville, Arkansas has been the primary Sacred Name group promoting
this idea of keeping Sukkot totally in the fall season. Its Jul-Aug 2002 issue (p. 1) said that this
group would keep Sukkot from Oct 22d to Oct 29th in 2002. Well again, as noted above, this seems awful
late in the year to be keeping Sukkot (in view of the preceding
discussion).
This source adds that “Almost everybody
else is a month too early... This is a result of them following the Rabbi
Hillel II calendar, commonly called the Jewish calendar.” True, the calculated Jewish calendar does
have some problems (which will be addressed in the following chapter). However, its handling of Sukkot does not seem
to be a big question.
The Essene Calendar and Truth
Previous
comments focused upon the problem of the calendar followed by the Essenes. At this time, that issue will be revisited in
an effort to contrast the Essene beliefs (which has affected a number of
believers over the years--even to modern times) with what the Scriptures
precisely outline.
The
writer of this study has known a number of people over time who have advocated
and taught a solar calendar which seems to differ slightly from the
Julian-Gregory calendar (some of whom will be cited below in terms of their
calendar peculiarities).
The
one thing that these persons could never produce was any Scriptural references
to authenticate their solar calendars.
They always tried to rely on human thinking (rather than the Word) to
take them to their solar calendars.
It
appears that one of the underlying problems in the thinking of man on this
theme occurs when man wants to bring the weekly cycle into some type of an
alignment with the years and months (as was just described above with an
attempted alignment at the start of the new year). Man would like to have everything uniform and
organized so that all the cycles are repetitive and linked together.
Of
course, the weekly cycle is utterly independent of the sun and moon cycles and
can never be reconciled to them in the present arrangement. The weekly cycle can only be known through
experience and never from observation, as is true with the yearly and monthly
cycles (this condition will be precisely proven in the succeeding
chapters). But there are more
complications.
Admittedly,
a solar year of roughly, or on average, has 365 1/4 days and a lunar cycle of
“about” 29 1/2 days (more correctly, a solar year has some 365.2422+ days and
the moon has 29.53059 days per cycle) do present a real problem in attempting
to logically understand them in the context of a luni-solar calendar (which
results in the need of an intercalcary 13th month, approximately every three
years [seven in 19 years] to keep the months in line with the solar year).
Problems With Solar Calendars
But
there are similar problems in all solar calendars developed by man. Twelve months of 30 days only gives one 360
days. Four quarters of 91 days each with
13 weeks of seven days each gives one 364 days (which is what the book of
Jubilees advocated and which is what the Essenes seem to have used).
With
a real solar year of some 365 1/4 days, this 364 day year also has problems,
which necessitates some modifications and alterations over time.
Whereas
the Jews have used and historically followed a luni-solar calendar for the
establishment of the annual feasts, the Essenes and many other people over the
years have used solar calendars which cannot be explained or rationalized
Scripturally; because, as noted above, there are no Scriptures which support a
solar calendar.
A
final note on the Essene calendar situation needs mention. While the Essenes apparently used a solar
calendar (of perhaps 364 days annually), it is fascinating that they also maintained
data on the lunar months and made efforts to reconcile or correlate the two
sources for some reason. This reality
has been brought out in the Dead Sea Scrolls.
For
example, the Scrolls contain a whole series of documents which harmonize the priestly
courses at the Temple with both the solar calendar and lunar month data (“The
Complete Dead Sea Scrolls,” by Geza Vermes, p. 335-360). One series of documents attempted to
correlate moon phases to solar calendar data (ibid, p. 360).
Pete Peters, Revisited
One
of the most energetic and successful of the Christian Identity people is Peter
Peters of the LaPorte, Colorado Church of Christ (a reported leading pastor in
the Identity movement who has been discussed in previous chapters herein). Some of those previous remarks were made on
the pride issue and how Peters has invented some very ridiculous theories to
impose upon his followers.
Significantly,
one of the most gross and pathetic examples of trying to alter and change the
calendar into Christian Babylonian confusion and pandemonium has happened with
Christian Identity leader Peters.
As
described previously, this so-called “pastor” came out in Aviv of 2001 with a
special alert for his followers to “observe the five Sacred Days and Live,” as
he put it. In his alert, he briefly went
into a discussion to try to build a case for an observance of the
Passover--apparently, in accordance with a calendar calculation involving just
the solar feature of the spring equinox.
As
noted in a prior chapter herein, Peters has built his calendar on a solar basis
without regard to the moon. He has
counted fourteen or fifteen days (this writer is unsure of whether Peters makes
his count at fourteen or fifteen days) from around the spring equinox to arrive
at his Passover which he designates as a Sabbath day.
Then
Peters proceeds on to seemingly designate something near the two solstices
(winter and summer) and two equinoxes (spring and fall) also as Sabbath
days. All of these calculations are
predicated upon the solar calendar without any reference to the moon cycles or
conditions.
Not the First With a Solar
Calendar
Actually,
Peters is not the first person to grab hold of this very unscriptural position
and try to promote it as truth--at least, not the first individual to use a
solar calendar and try to compute Scriptural festivals with it without regard
to moon cycles (although he may be a first in modern times with his
designations on the making of the solstices and equinoxes Sabbath days; but
then, this is surely something that was in vogue in the ancient past among the
more outright sun worshippers).
As
pointed out above, the book of Jubilees and the Essene sect at Qumran seem to
have followed a solar calendar production over two thousand years ago. Please note that these persons were Jewish
people and a part of the framework of Judaism of those days (as Josephus so
states).
Anyway,
something was profoundly wrong with their calendar theories--as noted elsewhere
herein in the vein that YESHUA and the Apostolic Assembly had nothing to do
with the Essenes for some obvious reason.
The evidence suggests that this Essene break-away sect was not only at
odds with traditional Judaism from Ezra’s day (over the calendar); but
assuredly, they were at odds with YESHUA and His work.
The
evidence is massive that demonic powers have come to various so-called
believers over the centuries to build confusion into the calendar question so
that people of faith would disrupt their observances of Sabbaths, feasts and
festivals in some way to result in sin.
As noted earlier, the Sardis motion has been notorious for dreaming up
and advocating some ridiculous calendar alteration scheme.
Though
Peters of LaPorte is substantially behind multitudes of others (who have tried
to mess up the calendar), he has now appeared on the scene to try to put his
two cents worth into the equation in order to deceive and mislead the
Scripturally shallow and uninformed Christian Identity people.
Attack on Judaism
As
justification for his attack upon and rejection of a luni-solar calendar (which
is totally Scriptural, as proven in the prior chapters), Peters launches into a
tirade and attack upon Judaism and the Jews as if they are responsible for the
luni-solar calendar.
Manifestly,
Peters is in ignorance and simply doesn’t know what he is talking about. However, a lack of knowledge has not held him
back. He has charged ahead full blast
and blamed the Jews for the Scriptural luni-solar calendar.
Importantly,
in his special alert mailed out to his followers, he even blamed traditional
Christianity (which he is a manifest part of) for allowing herself to be
Judaized by the Judaizers. He said that
the early church did not keep the Jewish feasts, but that she did keep Passover
(per I Cor 5:8).
And
then, he blamed Judaizers for somehow causing Constantine and the Catholic
Council of Nicaea to abandon the Passover for the pagan Easter, which is
partially calculated on a lunar-solar basis (it is celebrated on the first
Sunday after the first full moon--which comes on or after March 21st, the
spring equinox, per Funk & Wagnalls’ “Standard Desk Dictionary,” p.
200).
Of
course, these ideas of Peters are too incredible and too stupid to be discussed
by intelligent people. But Peters has
had a measure of success in the Christian Identity motion with some of his very
unscriptural theories. It seems that
there are always suckers out there looking for things which are totally
ridiculous to even consider.
And
that’s the essence of Peters’ work. He
is determined to blame the Jews and Judaism for the paganism and calendar
deviations present in Christianity.
Classic Confusion
Peter
J. Peters seems to have struck a home-run in absolute and total demonic
calendar confusion in an undated flyer that he put out in early April 2003 from
his “Scriptures for America” (“Scriptures for America” is the Peters’
periodical which he publishes from time to time from his LaPorte, Colorado
headquarters).
The
Christian Identity leader Peters labeled his message as “An Urgent Call to the
Lord’s Christian Remnant to Pray and Fast.”
Specifically, he told his followers:
“Having
just concluded a study on the Passover (in the early morning hours of April
2nd, 2003), I have felt Holy Spirit led to immediately call for a solemn
assembly and a day of prayer and fasting (Joel 2:15). The Passover and Feast of Unleavened Bread concluded
with a solemn assembly (Deuteronomy 16:8), which was the 21st day of Exodus
12:18, and that day was the day that Pharaoh’s army died in the sea (Exodus
14:28).
“That
day is from noon April 9th to noon April 10th, 2003. Since the Christian remnant is scattered
there can be little physical assembly, but in spirit we can and must assemble,
and fast and pray. Pray the prayer of
Joel 2:17 (remember, in Christ we are all priests--Revelation 1:6). In my opinion it is imperative and something
big will happen!
“With
Christian sincerity and urgency, Pastor Peter J. Peters.”
This
whole presentation is almost too stupid and absurd to even address and comment
upon--since most of what Peters communicated or commanded to his followers is
very wrong and contrary to the Book. It
would be well if Peters would have talked about the Feast of Unleavened Bread
and the need to get leavening out of one’s house (in the form of sin).
But
his focus was upon some false ideas which simply did not conform to the Scriptures. For instance, the 21st day of Aviv is a day
which the Book requires the eating of unleavened bread. In other words, the believer should eat
unleavened bread that day. Plus, it is a
fact that Sabbath days (like Aviv 21) are times of great joy, feasting and
happiness. This is not the proper time
to be fasting.
Too,
one must pause and wonder what in the world is an assembly which is
spiritual? The mitzwot on assembling are
always cast in the sense of physical assemblies. There does not seem to be any allowance for a
person to ignore the physical requirements of assembling on the premise that he
obeyed the commandment spiritually.
Then
when one adds in the Peters pandemonium on the solar calendar and days running
from noon to noon, there is truly nothing beneficial in this message of urgency
from Peters. Tragically, people, like
Peters, have and will heap a huge array of confusion, rebellion and sin upon
many of the gullible and Scripturally illiterate Christian Identity
people.
The NE Washington Holy Rollers,
Revisited
Other
presentations herein mention some Northeast Washington Holy Rollers who
likewise follow a solar calendar (like Peters and the Essenes).
As
noted elsewhere herein, the leader of one group (the captain of the ship)
actually tried to blame the Jews for the alleged Christian change of the
Seventh day Sabbath to Sunday. He also
keeps the Scriptural festivals on a solar basis but acknowledges that they
should be kept on a luni-solar basis.
When
this writer pushed this big shot for an explanation on why the Jews changed the
Sabbath from the Seventh day to Sunday, he digressed into a discussion about
the evils of Constantine (which he obviously knew little about).
A
later discussion on the Holy Roller movement will discuss the captain and his
very obvious confusion. So there is no
intent to try to cover it now. But it is
relevant to note the position of him and his followers on the calendar
issues.
Yes, Jew Haters
It
is absolutely amazing and enough to blow a sane person’s mind, but these Jew
haters come along and launch an attack upon Constantine and the early Catholic
Church (which were admittedly very profoundly evil) and then blame the Jews and
Judaism for all of the evil present with Constantine and the early Catholic
Church.
The
Jews are simply not responsible for the gross wickedness, sin and paganism
found in Christianity. The people who
led the way in this depravity were all Christians--who were Judaism haters. They were sun worshippers and their theology
was always predicated upon historic sun worship. The Jews are responsible for a lot of
things. But they are not responsible for
the sun worship now present in Christianity.
Incidentally,
a paradox really arises in the above attacks upon the Jews by Peters and the NE
Washington Holy Rollers to some extent.
Peters
particularly has all of a sudden discovered that he can keep the Passover in
accordance with a solar calendar method which rejects the traditional Jewish
approach. What the confused Peters fails
to understand is that his own version of the solar calendar can be traced back
in history to Jews (as discussed earlier).
Is Peters a hypocrite?
Yes, this is quite a fluke that
Christian Identity big shot Peters blames the Jews and Judaism for the changing
of a sun worship solar calendar into a luni-solar mode.
Yet, the truth is that it was pagan
Rome which changed the luni-solar calendar into a sun worship solar
presentation (which later Christianity approved of and went along with). The Jews are not responsible for these
calendar changes. Religious Jews have
always tried to follow a luni-solar calendar (because it is truth).
And in an amazing display of ignorance,
the captain of the ship in NE Washington blames the Jews for changing the
Seventh day Sabbath to Sunday. Of
course, it was Christendom which made this change and not the Jews. How utterly stupid!
More Changes?
But there are still further calendar
changes afoot by man presently if he has his way here in the age end (as
briefly outlined in preceding chapters).
In recent years, some so-called
believers have cooked up any number of other absolutely ridiculous ideas which
are so contrary to Scripture that they seem to produce no interest at all--even
in the hearts and minds of the most rebellious of people who normally look for
stupid things to grab hold of for their own proud purposes.
It’s hard to fathom that so-called
believers would set around and contemplate such things which are just
unimaginable. Yet, they do so. And once they come up with these unfounded
theories, they typically then try to teach them to others. Tragically, most persons out in the world are
extremely Scripturally illiterate or Scripturally shallow at best.
When these calendar kooks arrive on the
scene with some stupid calendar manipulation, many of these uninformed people
get taken in and become believers and advocates of such ideas. In this massive state of confusion, such
people bounce around from one stupid theory to another stupid theory. They generally seem incapable of using the
Word to establish truth.
The FDR Changes
But perhaps one of the most stupid
changes of all has come about in Christian America in the 20th century. In WWII, Roosevelt wanted the workers to
start their days earlier in the summer months (when the days are longer than in
the winter), so that the nation would observe longer work days.
Traditionally, most Americans had
started their work days at the historic 8 AM time. There seemed to be no way that the workers
would be willing to start their days at 7 AM.
Thus, the problem was how to impose this change. So FDR and his lackeys decided to change the
hours of the day (by changing 8 AM to 7 AM).
They did so with the introduction of “daylight savings time.”
When warm weather came in the spring,
FDR mandated that all the clocks in the nation be put forward one hour (making
8 AM come at the old 7 AM). When fall
comes with the shorter days, the clocks were set back one hour. But when the war ended, the daylight savings
time practice did not cease. It was
largely retained. Why?
Businesses (such as bowling allies,
miniature golf courses, the malls, etc) which do some or all of their business
(profits) in the evening hours (when workers are finished at the job) quite
naturally liked the daylight savings time because it gave them longer hours (for
profits and gain).
And in almost any and every discussion
on what course of action to take in the sun worship culture, greed and money
(profits) always seem to dictate the decisions.
Money is truly the name of the game in the sun worship environment.
Of course, the United States stayed
with the daylight savings time process.
Never mind that it completely disrupts the hourly cycles in people’s
lives. What counts is that some
individuals can make more profits.
Some few people have complained over the
years (over how stupid and disruptive these annual time changes are). But their complaints have fallen on deaf
ears. Again, money is the name of the
game.
More on Time Changes
Since Christendom was the legal and
authorized religion of the civilized world from the time of Constantine (c313
CE), and if Christianity actually believed in and obeyed the Scriptures
(instead of just carrying them around for show purposes), one has to stop and
ponder on how in the world it has been possible for the civilized, ruling,
Christian world to change just about everything which the Word prescribes on
time measurements (like the calendar)?
Even in those instances where certain
calendar practices were already in place in opposition to the Scriptures (from
Caesar’s days), when Christianity gained world prominence and power (c312-325
CE), one has to wonder why they continued them and made no effort to correct
them and return to the Word?
And yet, it has happened, does happen
and continues to happen over the ages.
Whatever the Book says, it appears that Christians happily do exactly
the opposite--all the while that they carry their “Bibles” around and claim
that they live by them. Obviously,
something smells in this environment (and it’s not cheese).
Daniel 7:25
The prophet Daniel probably had this
whole situation in mind when he wrote about a coming horn entity which would
rise to power and displace three of the other ruling horns over the Roman
Empire (Dan 7:25). This horn would think
to “change times and laws.” Some
students of the Word have equated it with the later little horn of Daniel
8:9.
Many Protestant students of the Book
have concluded that this horn which changed times and laws must be the Roman
Catholic Church. The writer of this
study would agree with this conclusion (at least as an ante-type) with but one
modification. Likely, this power is
Christianity and not just the Roman Catholic Church.
It is interesting that “all” of the
Protestant Churches came out of Rome.
She was their “mother” and they owe their lives and beings to her. They have all retained most of the important
doctrines and teachings which she espouses.
It is the entire mass of Revelation 17 that is evil--the whore mother
(Catholic) church and all of her harlot (Protestant) daughters.
Of course, Christianity has fulfilled
Daniel’s words. From the religious perspective,
she has changed (or allowed to change or be accepted as changed) almost
everything the Word teaches (Sunday for Sabbath, Easter for Passover, midnight
for the new day instead of sundown, the Julian-Gregory calendar instead of the
Scriptural luni-solar calendar, etc).
Even beyond what the church proper has
changed herself, Christian people have regularly and consistently continued to
change YAH’s laws, times and calendar for the last 1,700 years (like with the
previously discussed international date line) which the church has merely
accepted without a protest at all.
In Short
The constraints of space will not
permit much of a review of the above problems.
But the true Scriptural calendar does start in Genesis 1 and 2 and in
Exodus 12.
The Scriptural festivals and feast days
are outlined, discussed and summarized in Leviticus 23 and other discussions
herein on the Scriptural feast days.
Since the Scriptural calendar is adequately described in various places
throughout the Book, there is little need to say more about it in this brief
review.
Another word on these changes affecting
the Sabbath days must be made. As noted
in previous comments on angels/messengers, there is much Scriptural evidence
suggesting that all of the Christian denominations, other false religions and
false religious beliefs have guiding demon spirits inspiring, supervising and
monitoring them from behind the scenes.
These demons invent these stupid
calendar theories to achieve the apparent aim of causing Babylonian confusion
in the world at large and particularly among so-called believers. By disrupting the weekly cycle in some
fashion or altering a Sabbath or calendar event, some people end up disobeying
the Scriptures and truly committing sin because of ignorance and
confusion.
More From the Christian Identity Leaders
Preceding commentary has noted the
supposed great calendar “intelligence” and “wisdom” of people like the captain
of the ship in NE Washington, Pete Peters and Gene Heck. In mentioning these men and their calendar
“expertise,” it must be pointed out that all three of them are calendar leaders
in the Christian Identity movement, which has been commented upon at length
throughout this study.
But these three calendar “experts” are
only the tip of the iceberg in terms of the calendar IQ levels of most
Christian Identity people. It’s bad
enough that many or most of the lay people in the motion know little or nothing
about the Scriptural calendar; but manifestly, the leadership is absolutely
lost (at least, in the early 21st century).
It is no wonder that The HIGHEST will remove them from leadership at
some point in time!
This writer is acquainted with two more
so-called “super experts” on righteousness and the Christian “Bible” in the generic
Christian Identity movement. One of them
is a very obvious mixed blooded mamzer (who is really quite a buffoon) and the
other is a “Bible teacher” who has a reputation among some Christian Identity
people of being a person of high intelligence (allegedly).
On different occasions, this writer was
told by third parties that the two leaders were Seventh day
Sabbathkeepers. Hence, this writer asked
both of them, separately and on different occasions, if that was his position.
The buffoon was asked first. He launched into an emotional outburst that
“no one” could prove to him which day was the Sabbath. He grabbed a book to show me; which proved,
per his view, that it is impossible to say which day is the Seventh day
Sabbath. i didn’t have my glasses with
me and could not look at his book.
But the thought came to me that yes, no
one could prove anything to this buffoon.
He was so arrogant, intellectually proud and stupid and so obviously
demonized on the calendar question that it would be a total waste of time for
any informed person to try to tell this Christian Identity buffoon anything on
any subject. He was right! Neither Moshe or YESHUA could tell him
anything.
The second calendar wizard in the
Christian Identity motion was also just as arrogant, intellectually proud,
stupid and obviously demonized that it, too, would be impossible to tell him
anything. He commenced a tirade at me
that he didn’t know which day was the Sabbath (whether it was Sunday or the
Seventh day) and that he didn’t know when the Sabbath started--at noon, or
whenever (in reference to the Heck theories).
Of course, the bottom line is that it
would be a total waste of time to even try to talk to such ignorant super big
shots--who think that they know so much; when, in fact, they know so
little. The tragedy is that they are
Christian Identity leaders. And they
have followers who listen to them and believe the lies and distortions that
they put out as truth and righteousness.
Well maybe, the god/Gawd that they
follow and worship has failed to reveal the dating and times of his calendar
days, but The MOST HIGH this writer believes in has revealed in His Word His
dating and times for His calendar days.
Any true follower of YHWH can readily know at once when the calendar
days start and which day is the Sabbath because these issues are positively
laid out in the Scriptures.
In fact, the Word has had to lay them
out because there are commandments which declare certain days as being set
apart and kodesh. Obviously, EL SHADDAI
is not stupid or incompetent. He would
never command something which cannot be determined and understood by limited,
little, people who could face a death penalty for non-compliance (the Sabbath
command has a death penalty linked to it).
The very fact that the fourth mitzwah
in the Decalogue establishes by law the need to set apart a particular weekly
day necessitates the condition that Israel particularly and people generally
can understand which day that is. The
very fact that The HIGHEST similarly declares certain days as being set apart
days in Leviticus 23 demands that His Word define and establish when the days
start and how to ascertain them.
Like Yohanan wrote, the believer must
test the spirits (which mentally come to people, like the proud leaders
mentioned above) to see whether they are true or false (I Jo 4:1). How does one test the spirits? Prove all things (I Thes 5:21); be like the
noble Bereans in searching the Scriptures (Acts 17:11); and study to be approved
(II Tim 2:15).
The Problem
The essence of the issue with these two
super big shots has to be that they are both Christian sun worshippers who keep
Sunday as their weekly Sabbath. Since
they cannot justify their weekly Sunday sun worship, they have latched onto
this stupid excuse that they cannot know which day is the Seventh day Sabbath
or even when it takes place in the scheme of things in terms of time.
There is one more point on these two
super big shots which should be noted.
While neither of them understands the Scriptural calendar, the weekly
cycle or even how to define a day (as they both have effectively admitted),
there is one prime thing that they certainly have or would tell the truth
about. Neither of them can be told
anything on the subject. Yes, they are
both very proud and vain men!
As a matter of information, this writer
has or had sent both of them material on Gene Heck and the calendar (as now
reflected in this study at hand in the earlier chapters which addressed Gene
Heck and the calendar). Manifestly,
neither of these two leaders read the material sent them; or alternatively, if
read, they never grasped any understanding of the contents outlined.
Incidentally, the stupid Jehovah’s
Witnesses hold some related views. Since
the Jehovah’s Witnesses are Sunday keeping sun worshippers, they have cooked up
the theory that they keep every day holy.
In other words, in the JW mentality, each day of the week, including
both the Seventh and first days, are Sabbath days. It is amazing how far evil people will go to
justify their sin and rebellion toward YHWH.
More on Future Changes
A final word on calendar changes needs
mention. Beyond the previously mentioned
change efforts, there is still one more powerful force on the horizon to
disrupt the weekly cycle. The problem
(for profit and gain oriented men) is that 52 weeks (with seven days each) in
the year equals 364 days. Yet, the
Julian-Gregory year has 365 days (366 in leap years).
Greedy people would like to have an
extra day (a world day or world holiday) inserted each year which would not be
a part of a week. In leap years, the
addition would be an extra two world days.
Of course, this arrangement would be absolutely marvelous to the
business and commercial world since the whole subject of time calculations
would be greatly simplified.
With this added day (or days), the true
weekly cycle would be disrupted--just as also happens in the previously
mentioned scheme of having the first day of the week start each year on new
year’s day.
By adding this extra day (or two), the
remaining 364 days year would allow all four quarters to be exactly the same in
structure (13 weeks of seven days each for the four calendar quarters in the
year). However, 52 weeks of 7 days plus
an added, odd day would serve to disrupt all future weekly (seven days) cycles,
as just noted.
Will there be some age ending attempts
to alter the weekly cycle? Could
be. The adversarial power has been
unable to do it in 6,000 years.
So it might be that The MOST HIGH
allows it to happen in the age end as a part of the final trial and test to
come upon the election. Certainly,
Christendom would accept such a calendar change. But how many of the called out ones would
accept it?
Chapter
223--The Jewish Calendar
The Jewish Calendar Revisited
At
this juncture, some comments are needed on the luni-solar Jewish calendar,
which is a totally calculated calendar (but one that does not always agree with
actual astronomical manifestations--thus, it is calculated but not exactly in
conformity with real astronomical conditions).
Therefore,
the Jewish calculated calendar can be and often is correct. However, it can also be wrong and in conflict
with the Word. Actually, astronomical
conditions must be checked in order to establish the true Scriptural calendar.
In
mentioning the Jewish calendar, it should be noted that the present calculated
Jewish calendar was supposedly established by Hillel II, long after the fall of
Jerusalem to the Romans (c359 CE, per the Sep-Oct 2002 “Search the Scriptures,”
p. 2).
Some
Christian calendar students argue that the Jews of Second Temple days followed
an observation method, far removed from the present Jewish calculated
calendar. However, the “Dictionary of
Judaism in the Biblical Period” (p. 110-111) disputes this assertion by saying
that the present calendar is attested to in Rabbinic literature and something
like it was practiced at an earlier time.
In
any case, this writer is certainly not endorsing the Jewish calendar, per se,
in this study at hand (although it can be correct on occasion, and it has many
strong points).
Authority?
Regardless
of how the calendar was determined in ancient times, one must always remember
that in Second Temple days, YHWH granted the previously mentioned binding and
loosing authority to the scribes and Pharisees--for them to sit in Moshe’s seat
and establish discretionary items, but not things prescribed in the Word (Matt
23:2-3).
Does
this authority now exist with the modern Orthodox Jews? While one might make this case, the more
likely truth is that in the coming age end, a legitimate Philadelphia Assembly
of believers will surface which will have authority to establish the calendar
for at least its people (Col 2:16-17).
Regardless
of the carnality of the scribes and Pharisees back then and since (and all
other organized groups of men for that matter), YESHUA seemed to have generally
observed the feasts and Sabbaths just as the Pharisees observed them.
If
there was a difference between the Jews and truth, the Scriptures would have
likely highlighted and delineated those differences (as for example, with the
Jewish change of Passover from Aviv 14 to Aviv 15, as discussed elsewhere
herein).
It
also seems evident that the non-conforming Essenes went off on a tangent, or in
the wrong direction, with a 364 day solar calendar which distorted and
interfered in their observation of the annual feast days (as was pointed out in
previous comments). While the Essences
otherwise were extremely obedient and faithful people, this erroneous teaching
put them at serious odds with truth in keeping the festivals.
Thus, the Jews began calculating the
luni-solar calendar long ago and have used their calculated calendar for long
centuries. Their calendar is
astronomically correct in some years; but sometimes, it appears questionable or
doubtful in other years to further complicate the calendar problem, as pointed
out above.
Please note that these problems over
the Jewish calendar calculations do not always arise. They surface only in occasional months or
years.
As just cited above, the first problem
of some magnitude is that the Jewish calendar is totally calculated. Therefore, all calendar events do not
necessarily correlate to the exact astronomical conditions.
This reality creates a big problem in
that the new months do not always fall precisely on the new moons (the molad),
as should be the case.
Because of the Jewish calculation
method, months generally alternate between 29 and 30 days (as will be addressed
below). This process does not always
jive with the actual new moons (since astronomically, these conditions do not precisely
occur in a 29-30 days alternating pattern).
Likewise, the monthly 15th days do not
always fall on a full moon, as should normally happen (as pointed out elsewhere
herein).
And More
For the next primary problem, the Jews
have a practice of shifting (displacing) the start of the new moon (and
effectively, on occasion, the new year) a day or two, in accordance with a
scheme that ignores the astronomical signs (as required in Genesis 1:14). These displacements will be discussed below.
On the surface, this may seem to have
some logic behind some of these displacements, although most of them have to be
questionable since they are not described in the Scriptures.
Probably, a new moon not detectable
during daylight hours (especially from late morning forward) should slip to the
next day (to allow the condition of new moon to occur during the night), and
some adjustment may be called for to insure that the full moon falls on the
15th day of the month; but other slippages are questionable.
Too, there is still one more reason on
why the calculated Jewish calendar is so wrong.
As outlined earlier, the Jews have named their months in accordance with
Babylonian ideas and not as outlined in the Scriptures. This deficiency was cited earlier and needs
no further mention now.
Fixed Days
To add to the problem in calculating
the Jewish calendar, there is a requirement that the Jewish calendar for a
given year meet one of the following six types:
“A regular, common year consisting of
12 months having 30 and 29 days alternately which totals to 354 days.
“A defective, common year consisting of
12 months having 30 and 29 days alternately which totals to 353 days with
Kislew having 29 days instead of 30.
“A excessive, common year consisting of
12 months having 30 and 29 days alternately which totals to 355 days with
Heshvan having 30 days instead of 29.
“A regular, intercalcary year
consisting of 13 months having 30 and 29 days alternately which totals to 384
days.
“A defective, intercalcary year
consisting of 13 months having 30 and 29 days alternately which totals to 383
days with Kislew having 29 days instead of 30.
“A excessive intercalcary year
consisting of 13 months having 30 and 29 days alternately which totals to 385
days with Heshvan having 30 days instead of 29.”
The above may sound good and logical,
per some people. But real students of
the Book and astronomy know that most actual years never work out the way the
Jews have stipulated. The visible
astronomical features are usually very different from the way the Jews have
predetermined for their calculated calendar.
Starting the New Year
Moreover, the Jewish new year starts in
the fall instead of the spring.
Theoretically, the new moon of the seventh Scriptural month starts the
Jewish new year. However, that rule does
not always apply.
In accordance with the preceding
stipulations, there can be a shift in the start of the new year (called Tishrie
one by the Jews; but correctly, Ethanim one, per the Scriptural calendar). For instance:
“The Day of Atonement, Tishrie 10,
cannot be permitted to fall on a Friday or Sunday in the weekly cycle. To avoid such, Tishrie one is postponed one
day.
“The seventh day of Sukkot, Tishrie 21,
cannot be allowed to fall on a weekly Sabbath.
To avoid such, Tishrie one is postponed one day.
“If the time of the new moon occurs
between noon and sunset, then Tishrie one is postponed (Hebrew addu) to the
next day.
“If the molad in a common year falls on
a Tuesday at 3:11 AM and 20 seconds, then Tishrie one is postponed two days
(one day because of rule one above).
“If the molad occurs on a Monday at
9:32 AM and 43 1/3 seconds in a year following a intercalcary year, then
Tishrie one is postponed to a Tuesday.”
Still More
Last, there is sometimes a problem with
the start of the new year (both spring and/or fall). It can be unnecessarily delayed by one month
because of the determination of the new month used to start the new year (which
Scripturally should be in the spring, as elaborated upon in previous
comments).
Of course, this remains as a major
problem for the calculated Jewish calendar because it may delay the start of
the new year by one full month.
Apparently, the year 2000 was one of those uncommon years where the
Jewish calendar could have been wrong (the year 2005 will also face a similar
problem).
Since the issue of determining the
start of the new year is so terribly complicated, per the Book, this summery is
presented before visiting the difficulties of 2000 and 2005.
It appears that the new year should
typically start with the new moon nearest the spring day equal night in the
Northern Hemisphere (hence, with the Passover of Aviv 14 generally falling on
March 20th or later and the first day of Unleavened Bread, Aviv 15, falling on
or about March 21st or the 22nd or later).
This allows the fall equinox to always occur before or during (at the
latest) the festival of Sukkot.
But the primary over-riding principle
is that the Aviv new moon must always allow the first sheaf of the barley
harvest to be harvested at the morrow following the first high Sabbath of
Unleavened Bread (Aviv 16), as elsewhere discussed herein. In other words, the barley must be in the ear
in the Dead Sea area of Yisrael (where the harvest starts) in order for the
month of Aviv to start.
In conjunction with Temple authorities,
the scribes and Pharisees would have had to carefully monitor the spring barley
crop (to be sure that it would be ready for harvest at the right time), before
deciding upon the first day of the first month of the new year. Thus, they apparently had some role to play
in establishing the calendar in Second Temple days.
2000, Revisited
Some comments above mentioned the
unnecessary delay of one month sometimes with the Jewish calendar. This seems to be the situation with what
happened with the Jewish calendar for 2000.
Here, the astronomical New Moon in the
Middle East occurred around March 7th (actually, daylight hours of March 6th,
which slipped the New Moon to that night or effectively March 7th). This writer accepted this instance as the new
moon, starting the new month and new year.
As noted earlier, this March 7th date
seems a little early and could be incorrect (certainly, the Jews and most
luni-calendar people did choose a late start of the new year in April
2000). But this writer chose to stay
with the March date (if it was incorrect, that fact should have become known as
the rest of the year developed).
This early date surfaced because the
spring equinox came early by the Julian-Gregory calendar. The equinox and day equal night phenomena in
the Middle East actually arrived on March 19th-20th (depending upon where one
was located) which was a little early and thus, somewhat uncommon.
Thus, Passover in the Middle East
appears to have been on March 20th and the First Day of Unleavened Bread, Aviv
15, likely fell on March 21st.
Admittedly, this may seem early.
But this reality was not because of the astronomical signs; but rather,
because of the Julian-Gregory calendar and its method of handling leap years
(which came in February 2000).
But as just observed, the Jewish
calculated calendar slipped to early April of 2000 for some strange reason,
thereby delaying the new year by one whole month (assuming that the March 2000
date was correct, as this writer believed during 2000).
While March 7th seemed early, it might
be that the barley was correctly in the ear at that time this year. The warm weather in the last couple of years
(from El Nino and La Nina) suggested that the barley was probably ready for
harvest in the Dead Sea area of Yisrael by March 21-23--when necessary for the
hypothetical Wave Sheaf Offering in 2000.
On the basis of the sighting of the
first crescent of the moon, the 2000 new moon day would have been even
later--around March 8th or 9th (if that method had merit). An April new moon (per the Jewish calendar)
at the moment just doesn’t seem to have fit in with what has been building up
in the age end (as was discussed in former chapters and as will be further
covered in later chapters and in Appendices D and E).
And in 2005 As Well
Just as there is a difference between
the Scriptural calendar dates offered in this study for 2000 as opposed to the
alleged same dates per the Jewish calculated calendar, the same phenomenon
occurs in 2005. This writer projects the
new moon of Aviv one as falling on March 11, 2005. Yet, the Jewish calculated calendar slips one
month into April.
Often, this difference would not
particularly mean much. However, it just
so happens that this slippage affects which year will be an intercalcary
year. Per the Jewish calculated
calendar, the years 1999 and 2004 are intercalcary years. This writer gives the intercalcary years as
2000 and 2005.
In the sense that Yechezkel’s 30th or
32d year might be an intercalcary year (at least, the 30th year was an
intercalcary year in the historical ante-type), this question becomes extremely
important. Too, as noted in previous
comments, the Pharisees (now the Orthodox Jews) sit in Moshe’s seat. Manifestly, they have great authority.
Jewish Calendar Was Largely Correct
With the various man-made efforts to
change the Scriptural calendar, as noted so far and as will be done shortly in
detail, it would be well to recall the above mentioned remarks in this chapter
and elsewhere that YESHUA and the members of the Apostolic Assembly all usually
worshipped with the Jews--basically in accordance with the Jewish time
calculation methods.
Because of this reality, the assumption
has to be made that the basic calendar or methods of time computation used by
the Jews were largely correct in NT days or otherwise, the NT would reflect any
ensuing problems.
Actually, the NT does this very thing
with the Passover observance, as described in other comments herein. Again, it appears that the Jews had incorrectly
changed this observance. The NT
communicates this change and what is the truth.
If a day started at noon or at midnight
(instead of at sunset) or if a new month started at the full moon or some other
aberration existed, as described herein, the NT would surely have clarified the
problem and brought truth to the attention of its readers.
The fact that YESHUA and the others
largely went along with the Jews is clear evidence that the Jews certainly had
it right on the weekly cycle and usually otherwise close to being correct on
their luni-solar calendar as well.
If the Jews were wrong in any of their
worship procedures (linked to the calendar or the festivals), it is manifestly
certain that that fact can be conclusively established from the Scriptures--as
in the case of the Passover, and evidently on other occasions, as well, with
how the Jews calculate their annual calendar.
While questions can be raised about the
Jewish calculated calendar in some years, it often is correct, as noted
above. For certain, it was correct in
Aviv in 30 CE, as the Scriptures conclusively prove.
Starting a New Month and New Year
The Jewish calculated calendar
envisions a situation where all persons following the calendar all over the
world start each new month and the new year with the same, common day--just as
the week is started with the same day.
But tragically, like Christendom, the Jews have been taken in by the
international date line in the middle of the Pacific. Of course, this is wrong, as commented upon
in prior comments.
If the new week starts in the Euphrates
Valley (because that was where it likely started during the creation of Genesis
1), should the new moon and new year be determined in the precise same
place? Well probably, the answer is yes! In other words, it is logical that each day,
week, month and year calendar event starts or commences at the exact same place
(whether at the Euphrates or elsewhere in the Middle East).
In Exodus 12:2, Moshe wrote about the
“beginning of months.” The “Soncino
Chumash” (p. 386) notes that this was the first commandment ordained upon
Yisrael as a people. At that time,
Yisrael was in bondage in Goshen, Egypt (which was evidently located just East
of the Nile in the Northeast area of Egypt).
In longitude and latitude to a certain point, it was very near Canaan
and the Euphrates.
This single text from Moshe could
possibly build a case to start the new month and new year at the Northeast
segment of Egypt. However, there is
still another Scripture which must be taken into account. Yeshayahu wrote it by saying that the Torah
shall go forth out of Zion (Isa 2:3).
The intent here seems to be Mount Zion in the city of Jerusalem (this
remark may possibly include the calendar).
More Questions
And evidently, in the kingdom days and
following the Jewish exile and even in the period of the Judges to some extent,
the new moon and the new year were possibly determined in Jerusalem (or at the
Eastern limits of Yisrael). During the
actual exile to Babylon, it’s hard to be 100% certain of what happened.
But even if the calendar was
established at the Euphrates, it would have been very close to Jerusalem since
Babylon is so close to Palestine.
However, the evidence is suggestive that the Jews in Babylonian exile
probably followed the establishment of the days, weeks, months and years at the
area near the Euphrates (which might have been the same prevailing condition
when the Jews were in Palestine earlier).
In other words, it would appear
possible that the calendar determination process did not change with the
Israelite people when they were removed to Babylon. Thus, the process being followed in Palestine
was continued by the people (to perhaps include Yehoyakhin, Yechezkel and
Daniel) when they arrived in Babylon.
It’s hard to imagine that when Avraham
and later Yakov-Yisrael left Mesopotamia for Canaan land that they crossed an
international date line. From Avraham’s
time forward, there was much contact between Palestine and the area of the
Euphrates to the East. Surely, the day
and week starting at the Euphrates was the same one starting in Palestine.
In the Millennium
Finally, the evidence is massive that
the Eastern border of Yisrael will extend to the Euphrates when YESHUA returns
for the millennium (because this is the Eastern border of the land grant to
Avraham). This single reality is
sufficient to suggest that the date line at that time will be the Euphrates
(otherwise, geographical Yisrael could find herself divided in terms of
dates).
This situation suggests that days,
weeks, months and years should start in the Euphrates Valley. In other words, the days, weeks, months and
years were historically the same in the Middle East from Babylon to Palestine
and even to Egypt (which would demand that the new day, week, month and year
start at the Euphrates).
Alternatively, it is possible that the
people established the calendar events when those events came to them, as the
case may be--in Egypt, Palestine or in Babylon (with the new month and new year
decided, based upon the arrival of the new moon wherever the people were then
situated). However, even here, it is
doubtful that an international dateline existed between the Euphrates and
Palestine.
During the years when Israelites were
scattered all over the world in the Diaspora and lost in terms of identity,
astronomical data and communications with Jerusalem or Iraq, one might build
the case that some Israelites keeping the Scriptural calendar and festivals
could and did keep the new moon and new year days as they came to them
(wherever they were physically located).
The Better Course
But with astronomical information and
with communications and contact with Jerusalem and/or Iraq and reality in those
areas (as is possible here in the early 21st century), there are some very good
reasons to date the new moon and the new year as starting in the Middle East.
At the moment, this writer believes
that all calendar events should start or be dated from the Middle East and/or
in the Euphrates Valley (except for the time of the start of the Sabbath which
has to be universally recognized as sunset, as previously discussed. The Sabbath day starts at the Euphrates. But the time of the hour/minute for starting
the Sabbath is always sunset whenever sunset arrives at a given locale).
However, the case for dating calendar
events can be possibly argued for Jerusalem (as discussed in previous remarks)
and this writer would not dare argue against that position.
Perhaps this is the course implied in
the Age to Come or World to Come when people from all over the world will keep
Sukkot at Jerusalem (Zech 14:16-17). Zekharyah’s
remarks plainly suggest that people from all over the world will be keeping the
new moon and year dates based upon astronomical events, probably in effect in
Jerusalem.
Of course, if the calendar does date
from astronomical signs at the Euphrates, it still would be perfectly
compatible for people who will be coming to Jerusalem for the feasts. So, using the boundary at the Euphrates (as
outlined above, in the vein of the Euphrates being the Eastern boundary of
Yisrael) offers no problems or inconsistencies.
Therefore, probably the Euphrates is
the place one should now use to establish each new day, new week, new moon and
new year. In other words, the days,
weeks, months and years should now be determined by the astronomical signs,
starting at the Euphrates.
Although the evidence is massive that
the calendar should start at the Euphrates, something different could surface
in the world tomorrow.
YHWH YESHUA may well designate
Jerusalem as the place to start the days, weeks, months, years, etc (and
particularly so, if creation week actually started in Jerusalem). In fact, the coming of the final “two
witnesses” will likely clarify the issue.
Students of the Book will just have to wait and see what happens in
Jerusalem in the coming days.
“Search the Scriptures,” Revisited
The former chapter quoted the “Search
the Scriptures” newsletter out of Clarksville, Arkansas and its effort to
promote the idea of keeping Sukkot totally in the fall season (Jul-Aug 2002
issue, p. 1). This source added that
“Almost everybody else is a month too early (in 2002)... This is a result of
them following the Rabbi Hillel II calendar, commonly called the Jewish
calendar.”
In the way of supposedly having support
for its calculation, the “Search the Scriptures” group mentioned an 2001
article by Wayne L. Atchison on “Evidence Against the Spring Passover Rule
Evidence For the Observed Calendar Rules Of The Second Temple.”
While this Atchison article did line up
some alleged support for the delayed Passover/Tabernacles followed by the
Arkansas group, it did not disprove the validity of the Jewish rules on
observing Passover after the spring equinox or tabernacles in the fall at the
fall equinox.
Atchison’s work seems to have involved
an attempt to ascertain certain astronomical events in Second Temple days and
relate those events to solar/lunar cycles, the Julian dates and available
calendar implications from Second Temple data.
The Atchison article attempted to reconstruct all of these events and
mesh them into one overall production.
Problems
But several problems inevitably surface
from the compiled data. For instance,
how reliable was the data in the artifacts, the various calendar information
compiled, etc. As will be broached in a
later chapter, man-made calendar information is notoriously corrupt. Too, the actual lunar-solar data may not be
totally calculable (because of possible changes in astronomical cycles before
the Greek and Roman periods).
In short, the historical data is not
reliable enough or thorough enough to make any firm determinations of what all
Atchison attempted to prove.
Despite the inherent shortcomings in
the data compiled in the Atchison study, some good points were made. For example, the author argued that Jerusalem
was a central authority for the calendar used by the Jews throughout the Roman
world. This enforces the idea that
indeed the scribes and Pharisees did sit in Moshe’s seat to establish calendar
dates (as outlined earlier herein).
Atchison also stipulated that not only
did the Jews intercalculate a 13th month in some years (if necessary), but they
also were known to intercalculate an extra 6th month, if necessary, to be sure
that the festivals of the seventh month did occur in their proper times.
While the data used by Atchison did not
seem conclusive on the two points on the Jewish calendar to the writer of this
study at hand, his remarks certainly were interesting to consider. In other words, if the year started off too
early, in terms of the summer harvest, there conceivably was the possibility of
inserting an extra 6th month in the cycle.
Anyway, the Evidence article attempted
to prove that the spring and fall rules followed by the Jews (in the present
calculated calendar) were not followed in Second Temple days. Frankly, this writer cannot support the
alleged proof (for the reasons cited above).
All of the Atchison data is too abstract, theoretical and
speculative. It seems to me to involve a
lot of guess-work and lacks firm historical support.
Chapter
224--Other Calendar Issues
More Christian Rebellion and Confusion
While not impacting directly upon the
annual calendar subject, there is another “time” measurement issue which is
very Scriptural; but which has been largely ignored, made fun of or ridiculed
in historic Christianity.
This time measurement theme concerns
the Scripturally mandated Sabbath and Jubilee years (Lev 25). These time cycles will be described and
commented upon in subsequent chapters and in Appendices D and E, and need no
further comment at this time.
To demonstrate how far Christendom is
willing to go, in an obvious effort to disrupt or interfere in YHWH’s
cycles--at least, as they now truly exist--Pope John Paul II, on Nov 27, 1998,
issued a proclamation that the coming Julian-Gregory calendar year of 2000 was
to be a Christian Jubilee year--with the granting of indulgences, as discussed
in a prior chapter.
This new Christian Jubilee started at
midnight on Dec 31, 1999, and extended to the next Christian new year on Jan 1,
2001. There is a lot of condemnation
that can be made of this Catholic action since the Christian practice was
decidedly different from what the Scriptures outline in terms of duties.
But moreover, the whole dating event is
contrary to the Word. The true Jubilee
runs from the Day of Atonement (in the fall) to the next Yom Kippur.
With
a minimum of work and study of chronology in the Scriptures, it is possible to
calculate and determine precisely which years were Jubilee years
historically. This will be covered
herein in later chapters and in Appendices D and E. The years 1917-18 and 1966-67 were Jubilees
(fall to fall). The next one will be
2015-16.
Other Definitions
The
definitions of a day and the Sabbath have been thoroughly addressed in previous
remarks and need no further clarification at this time.
Finally,
the feast days are themselves laid out in many Scriptures--and particularly in
Exodus 12, Leviticus 23, Numbers 33 and Deuteronomy 16 (also, see other
discussions elsewhere herein on the Scriptural feast days). It would seem that there are sufficient
Scriptures to adequately delineate the correct Scriptural luni-solar
calendar.
Otherwise,
as noted previously, there are the present Julian-Gregory sun worship calendar
of 365/366 days (discussed herein), the 364 day year calendar in Jubilees (and
something similar in Enoch) and a Scriptural prophetic calendar of 360 days of
12 months or moons of 30 days each (Dan 7:25; 12:7 and Rev 11:3; 12:6, 14,
where a prophetic time or year is 360 days).
As
noted earlier, the chronology of Genesis 7-8 suggests that the year evidently
once was of 360 days with 12 months or moons of 30 days each--perhaps at
(re)creation. The 30-day month seems
substantiated during the Exodus, when considering the time period for mourning
of the dead as a month (Deut 21:13) of 30 days (Num 20:29; Deut 34:8).
Obviously,
the sun and moon orbits have changed to the present cycles of a moon with near
29 1/2 days and the sun with about 365 1/4 days. What changed the orbits? Well, the flood could have influenced them,
although they may not have changed much at that time in view of the just cited
30 days mourning period later during the Exodus.
Also,
during Yehoshua’s long day (Josh 10:12-13), there was a tremendous interference
in the heavenly bodies. Moreover, in the
days of Hizkiyahu’s sun dial, when it reversed itself (Isa 38:8), there was
something extraordinary happening to certainly the sun. Finally, something else could have happened
over the ages to disrupt the orbits.
A Possible Why for the
Complications
In
the sense of the irregularities in the motions of the heavenly bodies, as
opposed to the Scriptural calendar with its cycles of days, weeks, months and
years (the new year and new month do not always start with a new moon exactly
on the equinox or on a first day of the week, etc), there can be problems in
studying and learning about the Scriptural calendar.
The
difficulties are such that one must pause and wonder why or how is it that The
ELOHIM has created such a problematical situation for a person attempting to
obey Him. The writer of this study at
hand certainly has no authority or commission to speak for The MOST HIGH and
would never attempt to do so without a firm authorization.
But
since this dilemma has been ever present in my years of attempting to obey Him
and keeping His Scriptural festivals and feast days, it is something which can
surface from time to time in mental thought and study. Perhaps the problem is compounded because
there are so many false prophets and teachers out in the world, teaching their
brands of lies and deceptions.
Moreover,
there are any number of people like my friend (who is a so-called “Bible”
teacher of sorts), mentioned earlier, who refuses to accept the luni-solar
calendar because he cannot find the word intercalcary or its definition in the
Scriptures (yet, he hypocritically accepts a solar calendar which he also
cannot find mentioned or defined in the Word).
Clearly,
the calendar complications give rise to these false teachers and their efforts
at creating calendar confusion among Israelites who are attempting to obey The
SUPREME ONE. So, without being dogmatic,
this writer would offer a possible reason for the calendar and feast day
difficulties--in the sense of one’s attitude toward truth.
Does Truth Matter?
In
the context of the eyes of historic sun worshippers (from the old cults unto
modern Christianity), exact and precise times for festivals and worship days
were never a particular problem or issue.
To
this day, multitudes of Christians will argue that such matters mean nothing to
The CREATOR and that what does count is what is in one’s heart and/or
practicing Christian love and tolerance (whatever that is). Since most Christians place no value or
emphasis on calendars and times, they obviously can never understand these
issues in the Word (because of unbelief and being uninterested).
As
repeated many times heretofore, a person’s heart cannot possibly be in the
right place if he is in rebellion (in a state of pesha sin) from the Words and
laws of The ETERNAL. YHWH made the
heavens as He did. He inspired and
directed the writing of the Scriptures as He did. He mandated certain days to be kept kodesh,
set-apart and separated days for resting and worship.
Rebellious,
sinning, Christian sun worshippers may choose to ignore, belittle, make fun of
and ridicule YHWH’s calendar and feast days, but that is not the path that His
very elect will ever follow--because they, above all else, have been called out
of Babylonian sun worship into a state of love for Him and respect for and
obedience of His Word.
Study and Approval Are for the Very
Elect
Otherwise,
as mentioned often in this production, there is an extraordinary need to study
to be approved. Understanding the
Scriptural calendar and feast days takes much, hard study and effort. It is a much more difficult process than what
the typical person (including the typical Christian) is willing to spend.
This
whole study process is only for the very elect who have been called out to
undertake the task of deep study and commitment. In other words, it might be that YHWH’s
calendar and festivals are things only for His people, who will study to be
approved. Perhaps it is effectively not
for others in this present age and dispensation.
While
YHWH has legislated much information on His calendar and feast days, one must
recall the situation with the principle of binding and loosing of discretionary
items, as discussed previously.
This
power, granted to the scribes and Pharisees in Second Temple days and to the
later Apostolic Assembly, is no excuse to set aside or disobey any aspect of
YHWH’s calendar that is legislated or covered in His Word.
In
other words, what The ELOHIM has legislated in His Word takes precedence over
all other aspects of what men may choose to do under discretionary
authority. Discretionary authority for
the scribes and Pharisees and the later New Testament Apostolic Assembly can
never offset or override what the Scriptures plainly say in writing.
But
this option does open the door for a need for some legitimate oversight
authority to determine discretionary items and certain complicated
questions--like deciding upon the Aviv new moon and new year (which is
subjective depending upon the state of barley in the Jordan valley).
The Believer’s Dilemma!
Comments heretofore have outlined and
described the Scriptural calendar as mandated by The HIGHEST for His
people. Previous presentations have also
presented the absolute rebellion of so-called humanity over the question of the
Scriptural calendar. One of the things
that Adam particularly has done for vast, long centuries is to change the
calendar.
The dilemma which all believers must
face up to is what can they do about this gross perversion and wickedness of
man to alter The ELOHIM’s ordained calendar?
Certainly, the believer lives in the evil corrupt world of rebellion and
sin (as perpetuated for the last 2,000 years by the Christian Church).
Therefore, there is a push and almost
demand to frequently or periodically use the present Julian Gregory calendar as
prescribed by worldly Christianity. Even
when one wants to use the Scriptural calendar, he finds that it is an almost
impossible task in order to live and exist in this corrupt world of
Christendom.
But the believer is not totally
helpless. He can do something
constructive in the form of obedience.
Since the whole Julian Gregory calendar usage is a custom or culture of
sun worshippers and since it is so blatantly contrary to Scripture, why
wouldn’t a true believer want to at least use the Scriptural calendar in
his/her own family and personal lives as a minimum? Why not?
Real believers cannot alter the rest of
the Western society and culture, but they can change their own lives. Of course, Christians, with their sun worship
religion, are quite content and happy with the present solar calendar and its
sun worship cycles, periods and names.
Why would they want to abandon it for a Scriptural one? Naturally, they don’t and won’t. This should tell the reader something, shouldn’t
it?
Finally
A
final note is now due from this writer.
For my part, the Scriptural calendar is the way to go. But in this production, it has been necessary
to usually use the heathen Julian-Gregory sun worship calendar prescribed by
the Christian West.
Numerous
quotations and references to secular writings and works are scattered
throughout this production. Almost all
of these citations are dated by the Western Christian method. It has been impractical and virtually
impossible for this writer to even begin to attempt to convert those dates to a
Scriptural calendar date.
With
the serious or total lack of historic astronomical data and a complete
inability to determine past agricultural questions (on the state of the barley
at the Dead Sea area and up to Jericho), there is thus an incomprehensible
problem and complication in trying to redate secular Julian-Gregory dates to
precisely reflect an event by the Scriptural calendar (in a hindsight
profile).
Even
in attempting to date current events by the Scriptural calendar, there also
remains enormous problems because of the many questions and difficulties.
There
is too the dilemma of the minor variations between the Scriptural calendar and
the Jewish calculated calendar. Whenever
using Jewish stipulated dates, this becomes an enormous complexity.
Hence,
to deal with the huge assortment of difficulties of getting this mammoth work
prepared, this writer simply gave up on any attempts to convert the sun worship
Julian-Gregory dates (or even Jewish calendar dates) to a Scriptural
profile. It has been and would be an
impossible task for me to ever do this work with all of the existing
problems.
Last,
if the conversion was done (as virtually impossible as it would be), it would
largely carry little or no meaning to many Christian readers of this effort who
simply do not think in terms of the Scriptural calendar. In order to communicate, this writer has
often allowed the sun worship dates to prevail.
Just
as The ELOHIM has allowed the words baal, bel, etc (as associated with the sun
god) to become incorporated into the Scriptures (for communications purposes),
this writer has allowed the pagan sun worship terms associated with the
calendar to become a part of this production.
Chapter
225--Easter or Passover?
Easter
Another
good illustration of how Christendom has subverted and misused the Hebrew and
Greek Scriptures is the matter of the supposed Friday afternoon death of YESHUA
and His speculated resurrection some 36 hours later on a Easter Sunday morning
(as outlined in previous remarks).
This
belief provides some of the Christian rational for observing the annual Good
Friday and Easter celebrations. But are
they Scriptural? As proven in the
previous presentation on this issue, the answer is an astounding no!
Although
the public generally may find the Easter "theory" useful, good and
supportive of Churchianity's Sunday morning worship services (which are
categorically contrary to YHWH's laws defining good and righteousness) and of
the public's happiness in attending Easter sunrise services (just as sun
worshippers do when they watch the rising sun), such are not in the Book at
all.
Too,
the Easter business sounds good to justify the pleasures of a ham dinner and
hot cross buns (also both contrary to YHWH's laws defining good and
righteousness) and of the joy, fun and excitement which children have over an
Easter egg hunt (just as children have had in numerous pagan, sun worship
societies from antiquity); but again, such are not in the Word at all!
Furthermore,
the Scriptures categorically will not allow or permit the belief of the “Good
Friday” execution theories which have dominated Christendom for the last 1,940
years. Actually, this Good Friday
mythology has its origin in Persian sun worship (as will be presented and
proven in the following comments), just like so much of the rest of Christian
theology.
The Sign of YESHUA, Revisited
The
total false and ridiculous aspects of a sixth day of the week (Friday)
afternoon/evening execution and a first day of the week (Sunday) morning
resurrection of YESHUA The MESSIAH have been detailed and proven in a former
chapter on the Sign of YESHUA. Suffice
to say, this historic and common Christian belief is all wet and wrong.
Instead,
the Scriptures conclusively establish that The MESSIAH was executed on a fourth
day of the week (a Wednesday in the current sun worship calendar) and
resurrected on the following Seventh day Sabbath. This period of three days and three nights in
the tomb conclusively proved and authenticated YESHUA as being The Legitimately
Promised MESSIAH.
Yet,
as false as the Christian teachings are on this theme, Christendom continues to
use this false thinking in support of her observation of Easter. This refusal of Christianity to give up
Easter completely boggles a thinking mind.
It is incredible!
Source of Easter
Without
taking the time at this juncture to describe in detail the origins of Good
Friday and Easter, it is sufficient to note that they are not Scriptural
occasions at all, but link to ancient sun worship ceremonies.
As
noted above, the Good Friday observation comes about from Persian sun worship,
specifically Mithraism, where it was believed that the sun god Mithra fought
the bull “Taurobolium” on a Good Friday; or more correctly, on a Black Friday
(per Gerald L Berry, in “Religions of the World,” p. 57).
“What
the Great Religions Teach” (p. 99) goes on to say that Mithra was killed in
this battle with the bull on Black Friday.
His image was laid in a rock tomb (called Petra) where he was
resurrected to life subsequently on the following Easter Sunday morning
(obviously at sunrise).
Writer
Darrell W. Conder suggests that every one of the ancient Sun-god saviors rose
from the dead on the first day of the week, following three days in the tomb
(“Mystery Babylon and the Lost Ten Tribes in the End Time,” p. 51, 65-67).
Conder
specifically mentions Attis and Adonis.
Actually, reality in this instance is that every one of the Sun-god
saviors rose from the dead on Sunday morning, after being in the grave since
the prior Friday.
The Term
Vines’
“Expository Dictionary of New Testament Words” reports that “the term Easter is
not of Christian origin. It is another
form of Astarte, one of the titles of the Chaldean goddess, the queen of
heaven.” Davis’ “Dictionary of the
Bible” says that Easter was “originally the spring festival in honor of Ostara,
the Teutonic goddess of light and spring.”
In
the Tanakh, Easter is described and referred to as the wife or consort (the
moon goddess) of the sun god Baal in Canaan.
She is called Ashtaroth, Ashtoreth, Astaroth and Astarte (also known as
Ishtar to the Babylonians, Isis to the Egyptians and Eostre/Eastre/Easter to
the Anglo Saxons--per Maurice Canney’s “An Encyclopedia of Religions” and Funk
and Wagnalls’ “Standard Desk Dictionary”).
In
her honor, the various sun worship cults in the Middle East and Europe
developed a spring fertility festival around the time of the spring equinox
(per "Webster's New Collegiate Dictionary"). Being a fertility holiday, it was quite
natural to associate rabbits and eggs with the occasion. To this day, witches and warlocks have spring
equinox ceremonies; so the practice is still around (May 3, 2002, “The Week,”
p. 4).
The Great Mother Goddess
In
Babylonian mythology, it seems that this queen of the heavens became the mother
goddess worshipped by the Babylonians (and picked upon by the later Roman
Christians as Mary worship). Also, in Babylon, this goddess was often linked to
the child-god Tammus in a mother-child religious duality (like Mary and “Jesus”
in Christianity) in the sun worship cult (Hislop’s “The Two Babylons,” p.
19).
In
time, this Great Mother was found in Phrygia sun worship (as noted in a
preceding chapter), and the mother child pair is similarly found in Egypt (“The
Story of Civilization,” p. 595) and India (“The Rise, Decline & Fall of the
Roman Religion,” p. 130).
Allegorically,
she seems to go all the way back to Semiranis (Easter), wife of Nimrod and
mother of Tammuz, who eventually became deified as the sun god to the early
Babylonians (actually, in some Babylonian mythology, Nimrod was slain and was
reincarnated in his alleged son Tammus, born after his death, who eventually
married his own mother Ishtar or Easter, “Come Out of Her My People,” p.
90).
The
latest Christian innovation on the mother goddess is that some 4.3 million
Catholics in 157 countries have petitioned Pope John Paul II to exercise papal
infallibility to pronounce Mary as “Co-Redemtrix (co-redeemer), Mediatrix
(mediator), of all Graces and Advocate for the People of God” (May-Jun 2000
“Prophecy Flash,” p. 19).
This
same report noted that Pope John Paul II has exalted Mary even in his official
documents. In his encyclical Redemptoris
Mater (Mother of the Redeemer), published March 25, 1987, he referred to Mary
as “Mediatrix” three times, and as “Advocate” twice. The entire third section of this work of John
Paul II was dedicated to the theme of “Maternal Mediation.”
Sunrise Services
In
“Who Wrote the New Testament? The Making
of the Christian Myth” (p. 288), Burton L. Mack suggests that Constantine the
Great saw Easter as the festival closest to the core of the expanding Christian
religion and that Helena (Constantine’s mother) believed that the Christian
mother church should be located in Jerusalem where Easter could be
appropriately celebrated.
The
importance of the thinking and beliefs of these early sun worship leaders of
the developing Christian Church gains extraordinary significance when
Yechezkel’s likely prophecy about Easter and age ending Christians are examined
in some detail (Ezek 8:16), as briefly mentioned earlier and to be focused upon
again in succeeding remarks.
One
of the common features which Christians like to engage in as a part of their
pagan Easter celebration is the practice of assembling on a mountain top early
on Easter Sunday mornings to watch (actually to worship) the rising sun to the
East. Christians typically bow, pray and
sing songs to Gee-Zeus--all the while that they face the rising sun.
Since
this exercise is totally unscriptural and has no basis at all in logic or
common sense, one must wonder why it has come about over the years and why it
remains so extremely popular by vast numbers of Christians all over the
world? The answer? Yes, it’s basis lies in the ancient sun
worship cults.
Historically,
sun worshippers have always bowed, prayed, worshipped and faced the rising sun
to the East as a part of their sun worship holidays and festivals (and
especially, at the spring equinox). C.
J. Koster, in “The Final Reformation” (p. 18-20), documents this pagan worship
in quite some detail, as will now be presented in comments to follow.
Facing The East
Having
just mentioned this reality of groups of Christians assembling on a hill or
mountain for “sunrise” services on Easter Sunday mornings, to include bowing
and praying before the sun as it comes up in a pagan unscriptural ceremony, it
will be enlightening to look at the issue of facing the East in prayer and
worship in general.
Actually,
this deplorable religious exercise is widespread in large portions of
Christendom and clearly constitutes a gross act of sun worship, regardless of
“who” these sun worshippers think they are worshipping. Clearly, in the Book, true believers “never”
gather on hillsides or otherwise to face the rising sun to the East, while
worshipping and/or praying.
Additionally,
there is some Scriptural evidence that in the age end, some heathen sun
worshipping Christians will carry this wicked practice with them as they escape
the fall of their own, sun worship governments to Jerusalem--just about the
time that a new Third Temple goes up on Mount Moriah.
Once
in Jerusalem, at an evident spring or fall equinox, these sun worshippers
engage themselves in a sunrise service early one morning--possibly Easter or
Sukkot (Ezek 8:16, as cited above). This
seems to be a common practice among sun worshippers--facing the East and
praying towards the East in the morning while the sun is rising.
This
blatant sun worship ceremony (perhaps at Easter time or maybe at Sukkot) angers
The MOST HIGH so much that He righteously and justly orders the execution of
these ignorant Christian sun worshippers who would dare defile His Temple (or
Temple site) with their pagan sun worship practices (Ezek 8:17; 9:5-6).
In
“The Final Reformation” (p. 5-6), C. J. Koster addresses this question of
facing the East in worship and prayer by quoting from the early Christian
Church fathers. For example, the
writings of Clement of Alexandria (150-215 CE) and Origen (150 CE) both mention
the practice of Christians praying toward the East.
Koster
adds that in 197 CE, Tertullian condemned the Christian practice of praying and
worshipping towards the East in “Ad Nationes 1,13.” Yet, C. J. found that as late as 258 CE,
Cyprian, Christian Bishop of Carthage, exhorted his followers to pray toward
the East at sunrise.
C.
J. Koster quotes F. J. Dolger in “Sol Salutis” and reports that this type of
worship probably originated from Brahman India and was a well known custom,
particularly in the Manichean and the Mithra solar cults. Actually, it was widespread and found
throughout the ancient world, wherever sun worshippers lived and worshipped.
Face the East in Buildings and Temples
Consequently,
Christian Churches are customarily constructed in such a fashion so that
morning worshippers usually face and worship towards the East. Where or what then is the basis for
worshippers to build their buildings in a way that the worshipers can face the
East during their morning worship services?
Yes,
the answer is obvious. It is a
traditional, historical practice of all of the old sun worship cults (per C. J.
Koster, p. 18-20). Their temples and
buildings were always constructed and built so that the worshippers would face
the East (towards the rising sun) during morning worship services. In the post flood Mesopotamia, sun-worship
temples were routinely constructed to face the East (“Too Long in the Sun,” p. 17).
Conversely,
the Temple of YHWH in Jerusalem (and the earlier Tabernacle in the wilderness)
was constructed, built and employed so that the worshippers would always have
their backs to the East, as they faced the West. Thus, true worshippers never faced the rising
sun, as sun worshippers have traditionally done.
Incidentally,
Jews in the Diaspora traditionally build their synagogues in a way to allow the
worshippers to face Jerusalem. It is
also important to note that religious Jews likewise pray facing Jerusalem. Contrast these practices with sun worshipping
Christians who pray facing the rising sun.
Likewise,
it must be significant that the Christian dead are typically buried facing the
East as well (yet, the believed Essene people at Qumran buried their dead in a
North and South direction-- “Who Wrote the Dead Sea Scrolls,” p. 16).
The Scriptural Passover (the Hebrew
Pesach)
Having
established in a preceding chapter the fact that YESHUA was impaled on Passover
Day (Aviv 14) and resurrected to life some 72 hours later on a Sabbath
afternoon, it is interesting how Christendom came to abolish and do away with
the observation of those events in exchange for a Easter celebration and
holiday.
In
the first place, the recognition of Passover is not only of importance with its
basis clearly established in the Tanakh by Moshe (Ex 12), but it has NT
significance because it was this single event which YESHUA told His followers
to observe in remembrance of Him--of course, in the context of the additional
points or duties He outlined (Lu 22:19).
So
sun worshipping Christianity came along and changed the Passover ceremony
(celebrating YESHUA’s death) to an Easter Sunday celebration (of Gee-Zeus’
supposed resurrection). The early
translators of the “King James Version” were so confused over this issue of
Easter for Passover that they actually mistranslated one important verse about
it in the NT.
Acts
12:4 refers to the Hebrew Passover event.
The KJV mis-translates the Greek Pascha to Easter, a perfectly
ridiculous and wrong translation since Pascha correctly refers to the Passover
in 28 other NT usages (Matt 26:2, etc).
The Quartadecimancins, Revisited
Actually,
some of the early Christians seemed to have correctly observed the Passover for
quite some time. These adherents were
called “Quartadecimancins” (as mentioned earlier).
The
beliefs and history of the Quartadecimancins of the Eastern Churches have been
well documented in the “Ante-Nicene Fathers” writings and almost all Christian
dictionaries and encyclopedias. In early
Christian history, they observed the Passover on Aviv 14 as an annual
event--just like many Jews and other commandment keepers and as commanded by
YESHUA.
By
190 CE, Victor of Rome tried to impose the Easter Sunday holiday on them. But they refused to change. In a letter to Victor, Irenaeus, Bishop of
Lyons, protested and noted that Polycarp (c150 CE), an alleged contemporary
with the Apostle Yohanan, taught the observance of the annual Passover (per the
“Ante-Nicene Fathers”).
This
division in early Christianity, over whether to observe the Scriptural Passover
or the sun worship Easter Sunday, continued on for some years. It was a point of controversy when the sun
worshipper Constantine I took over in 312 CE.
In
325 CE, the Roman emperor Constantine I summoned the Council of Nicea, where
the Catholic Church Council dropped the Passover and installed Easter Sunday
celebrations. The Quartadecimancins were
then excommunicated and branded as heretics.
Communion and the Mass
While
the Christians came to drop the Passover event and adopt Easter, it is
furthermore interesting how they retained (but changed) some of the features of
Passover, as added by YESHUA. At that
meal, The MESSIAH introduced a ceremony of partaking of some unleavened bread
and fruit of the vine, as symbols of His flesh and blood, along with a foot
washing ceremony.
Having
dropped the Passover, Christians picked upon the ceremony of unleavened bread
and fruit of the vine, but usually ignored the foot washing procedure. This practice became the sacrifice of the
Mass (where symbolically, Christians sacrifice their Gee-Zeus weekly or more
often) and have communion (also called the Lord’s Supper, Memorial Supper, Last
Supper, Eucharist, Oblation or Breaking of Bread).
Instead
of observing it as an annual event, Christendom largely does it weekly,
although some Protestants may do it less frequently (the SDA Church keeps it
quarterly, as Ellen White apparently got that schedule from the Methodists
where she once belonged). The Catholic
Churches allow the circular sun worship bread to be served to the laity. But the liquid (wine) is consumed only by the
priests.
While
some Protestant Christian denominations would claim that their “Lord’s Supper”
is different from Catholic Mass and Communion, the truth seems to be that all
of the Christian observances of this occasion have their origins in Catholicism
with but very few modifications and changes.
Manifestly, all of these Christian observances are closely related and
are far removed from the Scriptural Passover.
So,
what is the source of this Christian communion in collective Christianity? Of course, it comes from ancient sun
worship. Most of the procedures
followed, particularly in the Roman Church, come from Mithraism (per “Religions
of the World,” “The Two Babylons” and “The Story of Civilization”).
In
Mithraism, the communion ceremony was a common procedure. It was observed frequently by initiates. The early Christian defender Justin Martyr
seems to have mentioned that Mithraism had a diabolical imitation of Christian
communion (“Is Christianity a Fraud? Round Two,” p. 52).
Historian
Will Durant in “The Rise of Civilization” (v. 3, p. 595) reports that “the
Mithraic ritual so closely resembled the eucharistic sacrifice of the Mass that
Christian fathers charged the Devil with inventing these similarities to mislead
frail minds.”
The Bread
Also,
Barbara Walker reports that the sun god Mithra had a last supper with his
twelve disciples--just before he died on a cross and returned to heaven. It is in memory of this meal that his
worshippers partook of a sacramental meal (called mizd or missa in Latin and
mass in English) of bread marked with a cross (“The Woman’s Encyclopedia of
Myths and Secrets,” p. 662). Was this
bread the start of hot cross buns?
Writing
in “Mystery Babylon and the Lost Ten Tribes in the End Time” (p. 45), Darrell
W. Conder quoted Justin Martyr (mentioned in the above comments) and went on to
note that the followers of the Egyptian star/sun god Osiris also had a similar
meal which involved water, not wine, for its initiates.
Additionally,
Alexander Hislop, in “The Two Babylons” (p 160), notes that the sun worshipping
Egyptians used a thin, round cake for their sacrifice ceremony or meal
(mass). This circular bread, symbolizing
the sun, was eaten by the faithful.
Since
the Catholic Christian theology is that the round cake actually becomes the
body of their “Gee-Zeus,” the sacrifice of the Mass involves his symbolic
sacrifice on each occasion. This whole
pagan exercise sounds much like the ancient sun worshippers in Yisrael who ate
of the sacrifices to the dead (Ps 106:28).
The Liquid of Communion
In
“Religions of the World” (p. 57), Gerald L. Berry writes that initiation into
the Mithraic mystery involved an elaborate twelve day ceremony with the
initiates being given a sacrifice (mass and/or communion) of bread and
water. Berry says that the early
Christian Churches also used bread and water before eventually settling in on
wine.
Thus,
wine became the liquid of choice in the Roman Catholic Church and later among
several other churches (that were much like Rome in theology), although wine
had not been commonly accepted among the old European sun worship cults in
existence before Constantine and the advent of Christianity.
Conversely,
many of the eventual Protestant groups bolted from Rome and began using
unfermented grape juice. In fact, many
of the Protestants became ascetics of sorts and would not drink or use any
alcoholic beverages of any kind--charging sin on the part of their usage.
The
Baptists and most of the Pentecostals are particularly noted for this
abstinence. These Christian teetotalers
(and many Christian vegetarians as well) probably acquired this thinking, based
upon the Chrishna faith (asceticism and/or vegetarianism and the refusal to use
alcoholic beverages).
In
fact, the popularity and strength of these alcohol abstainers became so
widespread and entrenched in the American culture that the 19th century Christian
temperance movement eventually was able to impose the 18th amendment to the
Constitution on the US in 1919 prohibiting the manufacturing and sale of
alcoholic beverages.
This
change to the United States Constitution opened the door for an explosion in
organized crime (which was broached earlier and will be covered again in some
detail in a future chapter). Of course,
the 18th amendment turned out to be a unenforceable flop. So the 21st Amendment was passed in 1931 to
repeal the 18th amendment.
Not
content with this 1931 failure, the Protestant teetotalers have continued their
attack on alcoholic beverages of all sorts.
As late as May 1997, the “Bible Advocate” (p. 13), published by the
Church of God (Seventh Day), had an article on “Ignoring the Alcohol
Peril.”
Interestingly,
this group will attack alcohol--all the while that they encourage and promote
open miscegenation among their ministry and membership (to be discussed in a
future chapter).
Wine in the Book
In
turning to the Book, one finds that wine (Hebrew “yayin”) is a blessing and
something good for human consumption (obviously, in moderation, because
drunkenness is clearly a sin).
Some
persons try to argue that yayin refers to grape juice. But this is not so--because there is another
Hebrew word for freshly pressed grape juice.
It is “tirosh” which is often translated as “new wine” (Prov 3:10; Isa
65:8; Hos 9:2). In the NT, the Greek
oinos can refer to either wine or grape juice.
It
is important to note that in the Tanakh, yayin and tirosh are used and
differentiated in the same verse (Hos 4:11).
Furthermore, it should be recognized that the firstfruits of the vine
harvest offered at the Temple involved unfermented grape juice (tirosh) and not
wine (Deut 18:3-4; II Chron 31:4-5; Neh 10:37-39; 13:5, 12).
Also,
it is well to note that yayin is Scripturally used in the same text to contrast
wine with a vine product called the blood of the grape (Gen 49:11; Deut 32:14;
Isa 63:1-3; Rev 14:19-20). Thus, a
reference to blood of the grape would not be to wine. Obviously, it would be to tirosh or grape
juice. Here, blood is from the Hebrew
dam or dawm.
Strong’s
“Hebrew Dictionary” says that dam means “blood (as that which when shed causes
death) of man or an animal; by anal. the juice of the grape; fig. (espec. in
the plur.) bloodshed (i.e. drops of blood): blood (-y,--guiltiness, [thirsty],
+ innocent.” The Greek NT uses the Greek
“haima” for blood--both of men or grapes (per Strong’s).
Priests
serving YHWH in the Temple were prohibited from drinking yayin while on duty
and working (Lev 10:9). In NT times, it
is quite certain that YESHUA, Himself, drank fermented wine on occasion because
the Pharisees accused Him of it and He admitted it (Matt 11:18-19).
At
a marriage in Cana of Galilee, YESHUA turned water into wine (not grape
juice). Clearly, this was wine because
the ruler of the feast acknowledged that every man serves his good wine first
at a feast so that when the people had drunk it (and were beginning to be a
little intoxicated), the bad wine could be then served when they would not know
the difference (Jo 2:10).
Fruit of the Vine
It
is possible that the Jews served yayin at the Passover celebrations in Second
Temple days, although the Torah does not prescribe it. Notwithstanding this likelihood, the truth
remains that such a practice would not dictate its use as the fruit of the vine
which YESHUA outlined for His followers in their future observance of Passover
and His death (Matt 26:29).
In
other words, YESHUA could have properly used grape juice (tirosh or dawn) as
the fruit of the vine for the additions He made to the Passover ceremony. It is useful to note that the English fruit
in that text is from the Greek gennema which more correctly means “produce”
(per Young’s “Analytical Concordance”).
Shaul connects this produce to blood (I Cor 10:16). Yohanan says YESHUA was the vine (Jo 15:1).
Since
fermented wine is a mocker (Prov 20:1) and can get people drunk if drank
excessively, and since the priesthood was forbidden to use it while on duty
working in the Temple (Lev 10:9), it is quite manifest that wine is not the
vine produce prescribed by YESHUA to represent His shed blood. The bottom line on this is that YESHUA
prescribed the blood of the grape or grape juice and not wine for this
observance.
Preservation
In
an article on “Wine or Grape Juice,” published by the Assemblies of Yahweh of
Bethel, PA, the point is made that in Apostolic days, grape juice could be and
was preserved from the summer harvest until the next spring Passover. One preservation method involved putting the
juice in an amphora and sealing the cork, sinking it in a fishpond and taking
it out 30 days later.
Thereafter,
the juice could be kept fresh for another year--certainly long enough for the
next Passover. While the opened grape
juice will ferment, so will wine ferment (until wine becomes vinegar). It is ridiculous to oppose grape juice by
citing its fermentation capabilities since wine ferments as well.
Health
food advocates suggest that if a person drinks grape juice only for about three
days, his/her body undergoes a complete blood transfusion. Clearly, fresh grape juice is perhaps the
most important product of all that resembles human blood.
Grape
juice would have to be the fruit of the vine prescribed by YESHUA to represent
His shed blood. Surely, sour wine (in a
fermentation stage and process of becoming vinegar) would not be appropriate
for His blood.
What
a pity it is that sun worshipping Christians have bounced around from water
(like from the Mithra cult) to wine (which is unscriptural for the blood of
YESHUA) to grape juice (because of ignorance and Chrishna sun worship
asceticism, instead of Scriptural knowledge and the desire to obey The
ELOHIM).
Agape Love Feasts
A
number of Christian churches have what they call “agape love feasts” or just
“love feasts” and often in the context of Shaul’s words at II Corinthians
11:20-22--mentioning what some persons choose to believe is a fellowship meal. Sometimes, they have these feasts once a
year (near Easter) and sometimes on more than one occasion annually (monthly,
quarterly or some other arrangement).
It
is true that the Scriptures describe and mandate a meal ceremony called the
Passover which is well established, as outlined above. In Shaul’s remarks to the Corinthians, it
appears that the Passover is the issue under discussion.
In
other words, when believers get together for a Passover meal and observance, it
is not a time for partying, feasting and having fun over food. The Passover event is a very solemn occasion
and one where believers need to be serious with an understanding of what all it
symbolizes. Hence, Shaul’s advice seems
relevant.
So,
what about these Christian agape love feasts?
What is their source and why do some Christian groups try to have such
meetings? In the “Woman’s Encyclopedia
of Myths and Secrets” (p. 12), Barbara G. Walker discusses the Catholic Saint
Agape feast and links it to Aphrodite’s holy whores and their love feasts.
Walker
indicates that Agape originally personified the rite of sexual communion in
Aphrodite’s pagan temples. She says it
was adopted by some early Christian sects as a Tantric type of “spiritual
marriage.” By the 7th century, the
Catholic Church declared the ceremony heretical, but the practice has continued
in Christendom through the years.
Chapter
226--Lent, Mardi Gras and Fasching
Lent, Mardi Gras and Fasching
Although
not observed by Protestants, Lent, Mardi Gras and Fasching are all popular
Catholic religious observances. Mardi
Gras and Fasching are wild partying, playing, merrymaking and fun exercises,
held just before the forty-day Lenten period of penitence and (so-called)
fasting before Easter. Since none of
these events are Scriptural, one may wonder as to their source(s).
According
to Gerald L Berry (“Religions of the World," p. 57), the period from
Christmas to Easter was celebrated among ancient sun worshippers with an
inclusion of a 40 days recognition (including a fast of sorts) to commemorate
the mystical 40 days search for the Osiris of Egypt (another popular solar
deity).
This
40 days event was to eventually become the 40 days Lenten period, as will
shortly be shown. In “Comparative
Religion” (p. 105), writer E. O. James notes that in mythology, Osiris was
slain by his brother Set and cut into fourteen pieces and scattered over
Egypt.
Osiris’
wife Isis (Easter), who also was his sister, decided to go and search out and
collect the fourteen pieces so that they could be put together and mummified
and then he could be resurrected to life.
She found the dead parts on Black Friday (Good Friday). Thus, the sun god Osiris was resurrected to
life on Easter Sunday.
In
an article on “The Anatomy of a Church” (p. 9), the former Dr Ernest L. Martin
offered a slightly different twist on this Osiris story. He said that Isis found all the parts, except
one (the male sex organ of Osiris).
Supposedly, Isis erected various kinds of obelisks, always upright and
erect, to remind people to continue looking for the lost sex organ.
Both
Fasching (40 days period from Epiphany to Shrove Tuesday) and Mardi Gras (on
Shrove Tuesday) developed as wild, happy, feasting, partying, carnival
celebrations by the pagan sun worshippers to immediately precede the start of
Lent, just after Shrove Tuesday.
Modern Mardi Gras
In
the United States, the popular Mardi Gras celebration occurs each year in New
Orleans--where it is an extra ordinary festival of partying, playing,
copulating, drinking, eating, frolicking and indulging in the most gross forms
of pleasure and depravity. Other heavily
French Catholic (Cajun) communities in Southern Louisiana also have their own
traditional Mardi Gras celebrations.
The
Louisiana Cajun population stems from the expulsion by the British of the
French Acadian peoples from Nova Scotia in the 18th century. Many of these people relocated South and
settled in French Louisiana (which later became part of the United States
during the Louisiana Purchase by the Thomas Jefferson Administration in
1803).
Being
Catholics, these French Cajuns brought with them their Catholic religion and
culture--to include all the excesses of Mardi Gras. While the New Orleans Mardi Gras celebrations
are the most famous, other French Cajun communities do have their own
celebrations which offer the same social depravity and sickness.
NPR
On
Feb 26, 2001, National Public Radio (NPR) had a Cajun guest on from Southern
Louisiana, who discussed some of the traditional practices of the Mardi Gras
celebration in his community. Of course,
there are the usual Mardi Gras excesses--of partying, eating, drinking,
costumes, masks, fornicating, singing, dancing, frolicking, reveling, playing
and having “fun” in general.
However,
some or all of the Cajun communities have at least one grossly sick Mardi Gras
practice which typically receives little or no publicity from the US media
during the exercise. According to the
NPR guest, the Louisiana Cajuns try to reverse things in life. Therefore, women dress as men and men dress
as women (which specifically transgress Deut 22:5).
To
show how far these supposedly Catholic and now Protestant “religious people” go
in their supposedly “religious festival,” all one has to do is turn to Sydney,
Australia. Sydney has an annual Mardi
Gras celebration, except it is one devoted to homosexual and lesbian
queers.
This
“Sydney Gay and Lesbian Mardi Gras” started in 1977 and attracts some 500,000
people annually (Apr 2000 “National Liberty Journal,” p. 19). It is an all night affair with a homosexual
parade and a vast profusion of queer orgies and sicknesses. But Sydney likes it because it pumps $100
million into the local economy. Truly,
money is the name of the game in the Christian West.
Actually,
the whole Mardi Gras exercise represents something totally sick and
depraved--at least, as viewed by people of real Scriptural faith and
belief. Why would any true believer want
to participate in this sickness and sin?
More on Fasching
While
Mardi Gras is popular in French Catholic communities, German Catholics lean
more in the direction of their closely related Fasching celebrations. In modern Germany, Fasching is extremely
popular. All of the excesses and
depravities common in Mardi Gras also surface in Fasching.
In
the post WWII era, this writer served in the US military in Germany on two
different tours. Fasching was one of the
German festivals which many American soldiers looked forward to with real
anticipation. Not only was there all of
the revelry, frolicking and having fun, but the wild sexual orgies were
especially common.
Married
German men and women, who would not dare play around on the side during the
rest of the year, would be out looking for some sexual encounters and adultery
during Fasching. A sexually active
soldier could have a fill of this stuff during the stupid and evil Fasching
event.
“Our
Wonderful World” indicates that Fasching (and perhaps Mardi Gras as well) was
celebrated in early Greek, Phoenician and Babylonian cultures. Quite naturally, early Catholics saw the
popularity of ancient sun worship events early on and chose to incorporate them
into the Universal Christian faith. The
Protestant Reformation dropped some of them (but not all of them).
Words From Involstadt, Germany
The
Mar-Apr 2001 “Prophecy Flash” magazine (p. 88) had a reader’s letter which
said: “Hello from Involstadt, birthplace
of the Luciferian Illuminati. This town
and area of southern Germany are staunchly Catholic. Statutes of Semiramis Queen of Heaven are
everywhere as are hideous crucifixes which the Catholics like to have in their
shops, hotels (one in each room and a big one in the entrance), in their fields
and even in the woods!
“Tuesday
17th February was Fasching which the Catholics liken to Christ’s 40 day fast in
the wilderness. Fasching is a public
holiday in Bavaria. It is a big day for
the church of Rome and most local people seem to take part in it. Fasching ends at about 6 pm on the Tuesday
when a pick-up van with an effigy hanging by a noose around its neck is driven
from the gates of the Catholic Church to the local green.
“A
large crowd follows the effigy with the Catholic priest leading the way. About ten women dressed in long black dresses
follow behind chanting prayers. When the
procession reaches the green, the effigy is hoisted up by a crane and a fire is
lit beneath it. The priest and black
clothed women chant prayers as the effigy is burnt. Drums are beaten as this takes place.
“It
does not take a genius to understand that this was a pagan service which once
involved human sacrifice in times past.
I wonder when the good people of this town stopped using human
sacrifices--1,000 years ago? 500? 100?
Knowing our enemy, I suspect that the Illuminati and Catholic Church are
carrying on in secret. But I have little
doubt that this hideous Satanic service will be carried out during the
Tribulation.
“...we
need to face the facts that the Pope is no Herbert W. Armstrong who has taken to
dressing as a cod-fish in a gold embroidered tunic and fish hat. No, the Pope of Rome is the head of a
genocidal criminal cartel which is working to enslave all mankind. The Catholic Church is the longest running
tyranny in history and old ‘fish-head’ is the prime minister of the devil on
earth. We should never forget that...”
This
letter tells the tale about Fasching in modern times. Assuredly, it developed from ancient pagan
customs among the Germans.
Ash Wednesday
The
forty days Lenten period observed by Catholics and other Christians correctly
starts with Ash Wednesday. The Christian
position is that this event reminds man that he is ashes and earth and shall
return thereto. Naturally, there is
nothing about it in the Scriptures.
In
the “Woman’s Encyclopedia of Myths and Secrets” (p. 66), Barbara Walker says
the festival was actually taken from Roman paganism; which, in turn, took it
from Vedic India. She notes that ashes
were called the seed of the fire god Agni with power to absolve all sins.
Walker
suggests that in ancient Rome, it was a type of a Feast of Atonement in March
in which people wore sackcloth and bathed in ashes to atone for their
sins. That’s why the pagans could have a
carnival of fun, eating, drinking and sinning on the day before (Shrove
Tuesday, mentioned above). The theory
was that the pagans could be forgiven of all of their sins the next day--Ash
Wednesday.
Apparently,
this Roman festival of Ash Wednesday combined or merged with the Egyptian
mystical search for Osiris (discussed above) to eventually become the popular
Lent observed by Christians, when Christianity displaced the old sun
cults.
Chapter
227--Christmas and New Year’s Day
The Birth of YESHUA
A
preceding chapter herein addressed the question of the dating associated with
the birth of YESHUA The MESSIAH. Suffice
to say, He was not born on or around Christmas day as Christianity has taught
for ages. The Word seems to precisely
date His birth during the Passover season--perhaps around the tenth day of the
first Scriptural month--Aviv.
Christmas and New Year’s Day
In
general, as one may objectively look at contemporary Christian worship
procedures and liturgy, there is a strange absence of most of it from the
Scriptures (as already proven in previous chapters herein).
If
Christian actions, rituals and practices appear at all in the Word, they most
often seem to surface as sin or in a very unfavorable vein. A good sample of this is the classic
Christian Christmas tree, as penned 2,600 years ago by the prophet Yirmeyahu (Jer
10:1-5). Of course, many Christians
claim that the Christmas tree is not an issue in Jeremiah 10 (though it
certainly reads that way).
As
the Nov/Dec 2001 “EAOY Newsletter” (p. 2) noted, tree worship is expressly
forbidden in the Book (Deut 12:1-4).
Though most ignorant Christians acknowledge that the tree involved in
Jeremiah 10 is an idol, they contend that that they don’t worship Christmas
trees or treat trees as idols. In any
case, a related text is at Deuteronomy 16:21-22 which condemns both trees in
worship and pillars which can result from vertical trees (as noted by the
Assemblies of Yahweh of Bethel, PA).
Manifestly,
it is classically clear that these stupid Christians simply have no concept
whatsoever about the words idol or worship.
As described elsewhere herein--in Second Temple Jewish mentality, any
reverence or great respect shown an object constituted idolatry and
worship. It’s still the same today!
When
Christians go wild to spend money, time and effort to obtain and adore their
Christmas trees, they are involved in idolatrous worship, whether they know it
or not. Admittedly, many don’t
understand and lack comprehension of what their despicable actions constitute. But their ignorance of reality does not alter
that reality.
Not
only was and is the Christmas tree categorically pagan and filthy from
antiquity, but it should also be observed that the whole Xmas celebration is
merely a carryover from ancient sun worship.
In Rome, when YESHUA was born, the Christmas event was called the
"Saturnalia" and/or the "Natalis Invistisolis" which meant
the "Birthday of the Unconquered Sun" (per "An Encyclopedia of
Religions," by Maurice A Canney).
The
Roman Saturnalia was a seven-day religious festival or holiday period in
recognition of the "birth of the sun," which occurs on or about
December 22nd each year at the time of the winter solstice (the shortest day of
the year when the sun seems to literally die.
By December 25th, the days begin to noticeably grow longer and the sun
begins its process of annual birth and renewal).
Along
with the winter solstice celebration, the other relics of Christmas were also
picked upon and promoted by Christendom.
For example, the early Celt sun worshippers venerated mistletoe for long
ages (per Gerald L. Berry, “Religions of the World,” p. 5). As just noted, the Tanakh itself points out
the heathen origin of the Christian tree idol (Jer 10:1-5).
Santa Claus
Even
the mythological Santa Claus goes way back in antiquity to historic sun worship. Historically, modern Christians have come to
believe that Santa Claus is the same personage as Saint Nicholas, a legendary
person who was born in the third century CE in Asia Minor. This Saint Nicholas supposedly gained fame
for his kindness and generosity.
A
reader’s letter in the Jan-Feb 2003 “EAOY Newsletter” (p. 2) suggested that the
ancient despot Nimrod was the first Santa Claus. The reader could not cite his source for this
suggestion, but did say that he had read it somewhere. While it is unclear whether Santa Claus
started this early or not, the truth remains that the whole concept of Santa
Claus is indeed quite old.
From
the beginning legend, the concept of Santa Claus evolved in Christendom and the
stories and folklore about him were embellished into the modern Santa
Claus. The only thing missing about the
stories is the evidence that the legendary Saint Nicholas or Nick was just
another early name for the Devil (as many English dictionaries so point
out--like the “World Book Dictionary,” under its article on “Nick”).
Truly,
Satan reached the height of his ambitions when he became personified as the
legendary Saint Nick or Santa Claus (see Isaiah 14:14).
Otherwise,
there are a host of other Christmas emblems, symbols and idols which also have
their roots in ancient sun worship societies.
Here, one can mention the sun worship boar (which paved the way for
Christmas ham dinners), the goose, Yule cakes and the famous Yule log. All of these ancient symbols go back to
ancient sun worship in Babylon, Egypt and/or other early sun worship
locales.
The Timing
Of
course, it was at the winter solstice that all of the classic sun gods of
antiquity were allegedly born (actually, on December 25th, when the days start
to grow longer, as all books on mythology indicate). For vast ages, in ancient times, December
25th was celebrated by the pagans as the birthday of their sun gods--like
Saturn, Jupiter, Tammuz, Bacchus, Osiris, and Mithras (Jan-Feb 2003 “Prophecy
Flash,” p. 38).
At
one time, in the early Roman Empire, the emperor Diocletian (cited earlier)
even proclaimed himself a “sun god” and celebrated his birthday as being on
December 25th (“Religions of the World,” p. 72).
In
writing about the observation and worship of December 25th (by the Mithraists,
in honor of the birth of the sun god Mithras), Gerald L Berry says that they
held elaborate rituals and celebrations “in which bells were rung, hymns were sung,
candles lit, gifts given, (and) sacraments of bread and water administered to
the initiate” (“Religions of the World,” p. 57). It sounds just like a typical Christian
Christmas celebration.
This
Saturnalia and Mithra birthday celebrations (of the sun god) were firmly in
place and widely popular in the Roman Empire when the sun worshiper Constantine
accelerated the merging of sun worship and Christianity in his marriage of
church and state in c312-325 CE.
While
both Christmas and New Year’s Day honor the winter solstice and the birthday of
the sun, New Year’s Day is furthermore important because it honors the Roman
god Janus, who had two faces--one looking back and the other looking
forward. In time, these relics from sun
worship became Christmas and New Year’s, which Protestant Christians refused to
give up when they broke from Rome.
Persons
interested in the failure of Protestant Christianity to part with the heathen
festivals of the Roman Catholic Church should take a few minutes and go back to
the writings of Martin Luther in the early days of the Reformation. Luther did address the problem, but then did
little about solving it.
What
does the Book say in terms of truth?
Well, the Scriptural New Year starts with the new moon evidently nearest
the spring equinox (actually, day equal night in the Northern
Hemisphere--around March 20th-22d). This
first moon (month) in the Hebrew luni-solar calendar is called "Aviv"
(month of green ears of barley--Ex 12:2) and it is far removed from January,
with its heathen, sun worship origin.
Winter Solstice Celebrations?
While
Christianity and Christians generally go wild every year in acknowledged
Christmas and New Year’s celebrations (in honor of the birthday of the sun),
something surfaced in late 2000 (early December) which just about blew the mind
of this writer. It was extraordinary and
absolutely most incredible in the context of established Christianity.
A
National Public Radio (NPR) radio broadcast noted that the Cathedral of Saint
John the Divine (evidently, in New York City--but the one in Spokane, WA could
have been the focus or maybe both of them were involved) would hold a winter
solstice celebration on Dec 31, 2000. As
cited on the broadcast, this event was to presumably be an all night
celebration (maybe to include part of New Year’s Day as well).
Both
of the Cathedrals under discussion are Episcopal Churches and are well known
land marks in New York City and Spokane.
NPR
and assuredly some other TV and radio networks and stations broadcasted the
event live from St John’s (making it seem to be a very important event in
modern America). The radio announcer
(who reported the coming ceremony) pointed out that the winter solstice event
involves the Roman celebration of the birthday of the unconquered sun and that
it would be a celebration of the return of the sun.
Frankly,
this writer is not sure what this Christian Church in New York/Spokane had in
mind in terms of a “winter solstice celebration” --celebrating the return of
the sun. In my many years of trying to
live and exist on this planet, nothing like a “winter solstice celebration” in
a Christian Church has ever crossed my awareness.
Probably,
some part of the observance will focus upon the heathen New Year’s event (with
music and ceremonies). Also, it must be
allowed that the church will dig up some old, heathen, solstice, celebration
practices and incorporate them somehow into the presentation.
The
North Idaho Unitarian Universalist Church in Coeur d’Alene was a little bolder
on Dec 22, 2002, when she held a winter solstice celebration (Dec 23, 2002,
Idaho “Spokesman-Review,” p. A6, A8).
This one was supervised by the pastor--a woman named Sue Hansen-Barber. A picture of Sue was in the paper. She had a dress or jacket of some sort on
filled with symbols of Witchcraft (stars, crescent moons, etc).
The
article said that this Christian worship would “give thanks” to the “awakening
of the newborn sun.” During services,
the Christians lit candles, rang bells, shared a few minutes of quiet
meditation, and made an offering to nature (sun flower seeds meant to feed the
wild birds). One woman participant read
a passage which said: “Farewell
darkness.” As candles glowed around her,
she added “Go now, fly.”
Evidently,
in the Christian past, some or many Christian Churches have had such winter
solstice celebrations. But it is
certainly something new for America in 2000-2002. Or is it?
After all, Christians have been having Christmas and New Year’s
celebrations for ages.
Regardless
of what all these Christian Churches had in mind in accomplishing these
celebrations, the fact that they had the audacity and gall to present such
undertakings, with their very clear and obvious connection to historic sun
worship, blows one’s mind. This is
absolutely incredible. But it seems to
be the real world of Christianity in the years 2000-2002.
The Winter 2000-2001 Power Crisis
A
multitude of reasons seem to have come together during the winter of 2000-2001
to create a power crisis across the Western part of America. Actually, this crisis was only part of the
beginnings of trouble to come upon the United States because of enormous
national sins which have been accumulating for years.
In
any case, early December 2000 (around the 10th day of the 10th month?) saw
electric power authorities in the Western US announce that there would be
coming, rolling, power outages.
California was the first state to make the announcement. A few days later, Washington state followed
up with a similar pronouncement.
Actually,
a shortage of electric power generating capacity came at a wrong time for the
US West, because early December 2000 indicated that the 2000-2001 winter would
be cold. It’s not so much that there was
a lot of snow (there wasn’t), but the heating problem intensified because
massive cold waves of arctic air pushed South into the Pacific Northwest and
eventually even into California.
So
the response of both government officials and electric power authorities was to
begin a systematic campaign to indoctrinate the public on the need to turn
lights off and thermostats down in order to save power. Incentives were issued to big power users to
cut back on their power usage.
Of
all of the proposed cutbacks, one of the things which was never really properly
addressed was the wild, fanatical, Christian obsession of Christmas lights--in
and out of homes, on trees and generally on property, both public and private. Surely, Christmas lights were something which
cold, miserable people could do without.
But
no, the public was in no mood to cut the Christmas celebration short. Even President Slick Clinton, who is the
moral role model and social example for all Americans, actually went on and lit
the national Christmas tree in Washington City on December 11th, just before he
left for Ireland.
Gross Stupidity
The
whole Christian lighting phenomenon was so classically stupid that some power
companies on the West Coast did have the courage to suggest that people wait
until darkness to turn on their Christmas lights (many leave the Christmas
lights on both day and night). One power
company actually had enough intelligence to suggest that it would be good to
cut the Christmas lights off when going to bed.
In
order to provide power to California (so Californians could have Christmas
lights), US Secretary of Energy Bill Richardson (under his “emergency
authority”) ordered electric companies in the Pacific Northwest to sell power
to California companies. Of course, this
meant some new profits for the power companies--so they did not object too
strenuously.
To
do this, water generated power plants in the Pacific Northwest had to draw down
the water behind the dams. While this
unusual effort helped to generate more power (which could be funneled to
California), it greatly endangered local salmon, insured great hurt upon the
salmon industry and raised real questions if the NW power companies would need
water power later for their own customers.
Some
of the leading environmentalists in the US, who have been concerned about the
declining salmon runs, became angry and upset over this action. Their argument was why should the salmon be
destroyed in the Pacific Northwest in order to provide power for California
Christmas lights. Truly, politics,
profits and the revelry associated with the pagan Christmas occasion were all
far more important than salmon.
This
insanity and fanaticism over Christmas lights (when people were facing rolling
power outages) remind this writer of the so-called Arab oil embargo back in the
1970s, when there was allegedly a shortage of gasoline and people had to line
up and wait to get a little gas at their friendly service stations.
Maybe
the public didn’t have gas to drive their cars, but the shortages and rationing
did not affect the use of gasoline to drive the school busses all over the
country in order to achieve court ordered racial integration and amalgamation
(as will be discussed hereafter).
James Lloyd
James
Lloyd, editor of the Christian Media, wrote a Nov 2002 letter to his readers
which addressed the terrible times we are now living in and the urgent need to
start making preparations for great trouble--like buying and storing away some
survival foods and supplies.
Lloyd
said: “I am dead serious as we are all
out of time to take the steps that are absolutely crucial to our spiritual and
physical survival. At the risk of
redundancy, let me put it just a bit more bluntly: If you’re celebrating Christmas and
buying presents instead of survival goods, you deserve your fate. If you’re sending a dime to any organized
church, their iniquity has been added
to your eternal account.”
Frankly,
this writer must agree with Lloyd on both accounts.
It
is utter foolishness and stupidity (as well as being evil and wretched) to
spend money on Christmas or the pagan Christian Churches. Yet, multitudes of Christians continue to
pour forth the dollars to both of these entities without any perception at all
about their great evil. Why won’t
Christians wake up?
The
absolute incredible insanity, stupidity and gullibility of the American public
is enough to blow a sound mind. Anyway
an objective student of truth can slice it, one must ultimately come to a
realization that Christianity has been an utter disaster for righteousness and
truth over the centuries. The madness
associated with the Christmas and New Year’s seasons proves it.
Chapter
228--More Christian-Religion Holidays
Halloween and Related Days
Christendom
has some interesting holidays which fall in sequence, starting on October
31st. They are Halloween, All Saints’
Day and All Souls’ Day. While
essentially Catholic and Anglican Christians observe the last two, the primary
Halloween festival is recognized by almost all of Christianity with few
exceptions.
As
is true with all of the commonly accepted Christian holidays and festivals, the
one thing that can be said for these three occasions is that there are no
Scriptural references to them in the context of duties for believers. In short, they are just not in the Book as
something for believers!
The
Word does identify an event that happened historically in ancient Yisrael which
most often falls at or very near the Halloween celebration.
This
reference surfaced when the evident sun worshipper Yarovam (who spent some time
in Egypt and evidently picked up sun worship there or from his Egyptian wife)
broke the Northern ten tribes of Yisrael away from the Judean king Rechavam, as
discussed elsewhere herein in some detail.
At
the time of this division, Yarovam set up false worship sites at Bethel and Dan
in the Northern kingdom in an effort to keep the people from going to Jerusalem
to worship YHWH there. For certain, he
did change the fall feast (Sukkot) to the 15th day of the eight month (Bul),
instead of YAH’s ordained seventh month (I Kg 12:32-33).
In
terms of the Scriptural calendar, this Yarovam initiated event falls at about
Halloween time. In regards to the House
of Yisrael, it is highly possible that she established Halloween specifically
in honor of Yarovam’s festival.
The
one thing that can best be said about Halloween (the pagan Samhain of the
Druids, per Gerald L. Berry in “Religions of the World,” p. 6) is that it is
patently “Devil” worship and is an extremely important observance in Witchcraft
(one of the highest Sabbaths or Holy Days of the year) and Satanism (per
“Halloween, Trick or Treat” video).
In
terms of Anglo-Saxon-Celtic peoples, Halloween certainly dates from Druid sun
worship times and evidently has a basis in the former sun worship cults as
well. Even the delights of many children
in the familiar trick or treat, black cats, snakes, broomsticks, bonfires, Jack
O’ Lanterns, apple dunking and strange costumes can be traced to ancient pagan
practices (per “Halloween, Trick or Treat” video).
Respecting
this festival, which falls on or near the 15th day of the eight moon, it must
be pointed out that in modern times this historic event seems to have a close
correlation with stock and financial market troubles which have occurred often
in the United States. Could there be a
connection? Maybe yes!
All Saints’ and All Souls’ Days
All
Saints’ and All Souls’ Days are Christian festivals in honor of dead immortal
souls. “An Encyclopedia of Religion”
indicates that All Saints’ Day stems from an ancient Greek (sun worship)
festival called “To all the Gods.” All
Souls’ Day also appears to likewise be pagan in origin.
By
honoring and sacrificing to the dead, it is quite obvious that these practices
conflict with a host of Scriptures.
Moshe wrote a condemnation of the Israelites when they began a practice
of making sacrifices to the dead (Num 25:1-3; Ps 106:28). Later, Shaul added similar remarks (I Cor
10:20-21; Col 2:8).
With
all of this homage being paid to dead souls and Devil worship, it was only
natural that the concept of ghosts and goblins would gain prominence on these
occasions. Witchcraft and occult
believers believe that this is the time for evil spirits to be manifested. These events are clearly associated with
black magic, superstition, the occult and pagan sun worship as well.
Valentine’s Day
Another
popular Christian festival is “Saint Valentine’s Day,” celebrated on February
14th. Like so many Christian holidays,
this one has its origin in ancient sun worship.
Originally, it was the sun worshipping Roman feast of Lupercalia, which
was “Christianized” by the Catholic Church in honor of the Catholic Saint
Valentine who died about 270 CE (per “The Concise Columbia Encyclopedia,” p.
743).
This
same encyclopedia (ibid, p. 743) notes that in the middle ages, Valentine’s Day
became associated with the union of lovers under conditions of duress. Most Christians celebrate the holiday with
writings and communications, often comic, but stressing sex and/or love. Of course, the little cupid or Eros figure is
also commonly associated with the occasion.
In
Roman sun worship mythology, Cupid (or Amor) was the naked infant son and
companion of Venus, the Greek representation of the Babylonian Ishtar or Easter
(per “The Concise Columbia Encyclopedia,” p. 272)--thus, a representation of
the famous mother-child figure of sun worshipping Babylon (discussed in a prior
chapter).
As
outlined earlier, Eros was the bisexual god of love in Greek sun worship
mythology (“Woman’s Encyclopedia of Myths and Secrets,” p. 283). He was supposed to be the son of Aphrodite
and Aries. In his youth, he was shown
winged with a bow. Supposedly, he was
one of the oldest Greek gods born in Chaos, but personifying harmony (per “The
Concise Columbia Encyclopedia,” p. 272).
In
“The Rise, Decline & Fall of the Roman Religion” (p. 38), James Ballantyne
Hannay wrote that this Roman feast of Lupercalia (along with several other
similar sun worship festivals) was a celebration where “all bonds were loosed”
and the people indulged in open licentiousness.
He also noted that the Romans observed it with a huge model of the
(phallic) male organ being carried in procession.
May Day
Another
one of the popular festivals in Christendom is the annual May Day
celebration. In Communist thinking, it
has progressed to the point of being a major holiday. With its popularity in Communism, many
Western Christians progressively have begun to lose interest in the occasion,
although it used to have wide acceptance years ago.
Obviously,
May Day is certainly of no Scriptural significance whatsoever. So, if it has been and is observed, one must
ask why? The answer? It’s from the old pagan sun worship cults, as
so many other things one finds in Western Christianity.
In “Religions of the World” (p. 6),
Gerald L. Berry wrote about May Day (May 1st) and said that May Day replaced
the old Druid sun worship celebration of Beltane, which was celebrated on May 1
with great bonfires and sex orgies in the fields. Berry notes that human sacrifice was common;
and of course, the female priestesses were available for sexual rites.
Chapter
229--Secular Holidays in Christendom
Birthday Celebrations
One of the extremely popular customs of
the present Western civilization is the insane, crazy obsession that multitudes
have for their birthdays and their related birthday parties. Significantly, for persons who are attempting
to obey and follow The HIGHEST, there is not one word, suggestion or
implication in the entire Word which would justify, encourage or support
birthday celebrations.
Whenever a person undertakes to live by
the Word, the presence (both from a good point of view or an unacceptable one)
or absence of some act or custom can be very enlightening. That’s why study is so crucial. The true believer must be mindful of the
proper ways of living, as found in the lives of all of the historic believers,
plus those things found in their lives which were wrong. Birthdays are certainly in this
category.
There are clearly two instances and
probably one more where birthday parties and celebrations took place in the
Book.
The earliest example of this practice
surfaced during the life of Yosef in Egypt when the Pharaoh had a birthday
party which included the hanging of his chief baker (Gen 40:20-22). For this event, it is patently obvious that
the practice was one of sun worshippers in a sun worship culture and society
(the Egyptians worshipped the sun god Rae).
The other certain birthday celebration
happened in the first century CE, when King Herod had a birthday party which
prompted him (at the bequest of the daughter of his wife Herodias) to order the
beheading of Yohanan the Baptist (Mk 6:21-27).
As discussed previously, this depraved Amalek-Edomite Herod was
certainly no believer and follower of truth and should not be emulated by
anyone desiring righteousness.
Finally, some students of the Word feel
that Iyov’s children were involved in a birthday celebration when their lives
and futures were finally terminated by an act of Satan and nature, as
authorized and approved by The SOVEREIGN YHWH, Himself (Job 1:12-13,
18-19).
In the first mention of Iyov’s
children, in the context of them feasting on their (birth?) days (Job 1:4), the
Word goes right on to communicate how this partying troubled and upset the
obedient Iyov (Job 1:5).
There is some evidence (discussed
elsewhere in this study) suggesting that this famous Iyov probably lived in the
land of Egypt. If so, that fact would
suggest where and how his children picked upon the birthday celebration.
A Sun Worship Origin
The point of all this is that for
people who live by the Book and charter their lives by the Book (and who do not
merely carry the Book around for pride and show off purposes), there is no
Scriptural basis whatsoever for birthday celebrations, practices and customs. In fact, if one takes what the Word says,
birthday parties have their origins in Egyptian sun worship and are practices
and customs of pagan sun worshippers.
In “Fossilized Customs” (p. 29), the
previously quoted Lew White says that the birthday rituals of the cake,
candles, wish and presents serve to give thanks to sky luminaries for allowing
the birthday celebrant to reach the annual cycle of his birth.
The cake was baked for the Queen of
Heaven (Astarte or Easter) and decorated and monogrammed with the celebrant’s
name. The candles symbolized the sacred
fire, carefully numbered for each annual cycle completed. In Witchcraft, one’s birth is considered to
be the most significant event in his or her life.
This short dissertation on birthdays
should also provide some additionally good reasons on why the Christmas
celebrations practiced in Churchianity are all wrong and contrary to the
Scriptures. There is just no way that an
honest student of truth can justify and support the heathen Xmas customs found
among modern sun worshippers.
Manifestly, The CREATOR did not ordain
and establish any birthday celebrations.
Obviously, this truth must even apply equally as well to any idea of the
celebration of YESHUA’s birthday. Yes,
as even as desirable as it might seem to celebrate the anniversary of the date
of the birth of The MESSIAH, the truth is that this important occasion is not
to be celebrated.
The bottom line here is that no one’s
birthday should be celebrated and set apart as happens routinely in both the
secular and Christian world. Birthdays
are out!
Man-made Holidays in General
Former chapters discussed the sun
worship evil of several of the commonly accepted Christian holidays (meaning
holy days). This prior discussion has
focused upon Sunday, Christmas, New Year’s Day, Easter, Good (Black) Friday,
May Day, Valentine’s Day, Ash Wednesday, Agape Love Feasts, Lent, Mardi Gras,
Fasching, Halloween, All Saints’ and All Souls’ Days.
There are still several other so-called
religious days (which were not discussed in the previous chapter on Christian
religion days) that also need mentioning--like:
Epiphany, Palm Sunday and Whitsunday Pentecost. Moreover, for Catholics, there are a vast
host of holidays associated with the multitudes of the so-called Roman Catholic
saints.
For Both Christians and Non-Christians
As outlined in this study, it isn’t
only the fact that religious people recognize and observe these sun worship
holidays. Instead, secular people in the
Christian society and culture are just as devoted to these manifestations of
sun worship. Goyim who don’t even go to
a Christian sun worship church on Sunday mornings still keep Sunday and most of
the other sun worship days as holidays and festivals.
Having Sunday off is not just something
for those Christians who want to go to sun worship services. The generic people in Christian lands are
just as adamant about having Sunday and the Christian holidays off. Virtually everybody is devoted to Christmas
parties or showing off a new hat on Easter.
All Over the World
But the outreach is not only to
Christian and non-Christians in Christian lands, it is interestingly all over
the world and even in the most grossly pagan or atheistic nations and among the
most atheistic people imaginable.
In a discussion on Christmas, the
Jan-Feb 2003 “EAOY Newsletter” (p. 1) reported upon a newspaper story on
“Christmas catches on in China,” with an accompanying big picture of a Santa
Claus looking down from a mall. The
article said that “Christmas-minus the religious overtones--is thriving in
China.”
Going on, EAOY noted that the reason
why Christmas is so popular in China is that it parallels the traditional
Chinese holidays.
EAOY adds: “In China, 97.2% of mostly
urban respondents knew about Christmas.
This is a larger percentage than the United States where Christmas was
‘popularized by Christianity.’ Moreover,
it proves that more non Bible believers believe in Christmas than supposed Bible believers (a good
indication that the Messiah was never in Christmas in the first place).”
The Apr 26, 2003, Spokane
“Spokesman-Review” (p. E3) had an article by Kathi Wolfe on “Sweeney loses her
religion” which told the story of actress Julia Sweeney (she plays “Pat” on
TV’s “Saturday Night Live”). Sweeney, a
former Catholic, is now an atheist and humanist (who has a new show on “Letting
Go of God” which opened in Los Angeles on April 17, 2003).
But Christian ritual and holidays are
still a part of her life, as she tells it.
At Easter time, Sweeney rolls Easter eggs with her 3-year-old daughter
(she tells the child that they symbolize spring); and she has a Christmas tree
at Christmas time, and sends out solstice cards for Christmas.
Despite whatever shortcomings and
problems Julia may have, she did hit a homerun in one remark for the
article. She said that “If you want to
get people to leave the (Christian) church, have them read the Bible.” Apparently, the former Catholic, Julia, was
prompted to read the Scriptures by some Mormon missionaries. Thereupon, she discovered that the church and
the “Bible” were in two different worlds.
Manifestly, it is common for pagans
around the world to observe all or almost all of the common Christian holidays
just as devoutly and seriously as do Christians in the United States or
Christian West.
No End To it
Actually, in terms of human religions
(i.e. Christianity), governments and peoples, there is no end to so-called holy
days, holidays, festivals and set apart times.
While establishing a precise linkage to the historic sun worship cults
and peoples is not always possible for all of them, it is correct to say that
all or almost all of them have no Scriptural basis whatsoever (except for
Jewish holidays among Jews and in Israel).
Since this mass of holy days/holidays
is not Scriptural, it is clear that one must look elsewhere for their
origins. This “elsewhere” ultimately
devolves to ancient sun worship cults and practices; or as a minimum, in a few
instances, man-made efforts in more recent years.
More Holidays
Besides those days that plainly connect
to historic sun worship, the national United States has holidays in honor of
Martin Luther King Jr’s birthday, Presidents’ Day (actually on or near
Washington’s birthday), Columbus Day, Memorial Day, Veterans’ Day, Independence
Day, Thanksgiving Day and Labor Day.
The goofy, warped US society went so
crazy over Martin Luther King Jr that almost every city was forced to change
the name of one of its streets to honor him.
With the huge success of the Martin
Luther King Jr birthday celebrations, the United States now has an organized
effort afoot to make the birthday of Ceser Chavez into a national US holiday
(Apr 22, 2002, “American Free Press,” p. 2).
Chavez was a Mexican migrant worker who built the farm workers’ union in
California. This motion is just more of
the incredible stupidity of White Americans.
Beyond these formally recognized
holidays, there are a vast assortment of others which receive national
recognition--like Mother’s Day and Father’s Day.
An Array in America
Besides the above listing of national
holidays, it must be noted that a number of the US and Canadian states and
jurisdictions have their own local holidays which they set aside and
observe.
“The Old Farmer’s Almanac 2003” gives
this list of these other holidays--Benjamin Franklin’s Birthday, Groundhog Day,
Guadalupe-Hidalgo Treaty Day (NM), Abraham Lincoln’s Birthday, Susan B.
Anthony’s Birthday (FL and WI), Texas Independence Day, Town Meeting Day (VT),
Andrew Jackson’s Day (TN), St Patrick’s Day, Evacuation Day (Suffolk Co, MA),
Seward’s Day (AK), Pascua, Florida Day, Thomas Jefferson’s Birthday, Patriots
Day (ME and MA), San Jacinto Day (TX), National Arbor Day, Truman’s Day (MO),
Armed Forces Day, Victoria Day (Canada), National Maritime Day, World
Environment Day, King Kamehameha I Day (HI), Flag Day, Bunker Hill Day (Suffolk
Co, MA), Emancipation Day (TX), West Virginia Day, Canada Day, Pioneer Day
(UT), Colorado Day, Victoria Day (RI), Bennington Battle Day ((VT), National
Alliance Day, Women’s Equality Day, Grandparents Day, Admission Day (CA),
Citizenship Day, Child Health Day, Native American Day (SD), Alaska Day, United
Nations Day, Nevada Day, Election Day, Will Rogers Day (OK), Discovery Day
(Puerto Rico), Acadian Day (LA), John F. Kennedy Day (MA), National Pearl
Harbor Remembrance Day, Bill of Rights Day, Wright Brothers Day, Boxing Day,
Islamic New Year, and First Day of Kwanzaa (Blacks).
Foreign Days as Well
Foreign nations and peoples around the
world also have their host of formal or recognized holidays, as well--beyond
those that are religious in significance.
Not only are some peoples totally goofy
over their own national man-made holidays, but many persons are equally as
obsessed over the holidays of foreign nations and peoples.
The Nov 22, 2002, “The Week” (p. 6)
noted that the city of San Francisco spends more money celebrating
multicultural holidays than it does on American stand-bys (such as Veterans
Day). In 2002, the city spent $113,000
on Carnaval (a Brazilian holiday), $84,000 on the Chinese New Year, $68,000 on
Cinco De Mayo (a Mexican holiday), and $16,000 on the Samoan Flag Day.
There are at least two important things
that can be said about the mass of popular holidays in America and Canada, and
indeed, around the world. First, none of
them are Scriptural (in fact, most of them are actually contrary to the
Scriptures). And second, if the
Christians and others have been so anxious to set aside holidays, why then
didn’t they include some of the Scriptural festivals outlined by YHWH?
But Why?
Admittedly, it is often quite difficult
and hard to establish a sun worship link precisely for each and all of these
man-made holidays (holy days). Probably,
many of them are quite ancient and do, in fact, have a connection to the old
sun cults or ancient sun worshippers.
But for sure, none of those cited have any clear linkage whatsoever to
Scripturally established festivals (cited earlier and to be described in later
chapters).
Because the Word already lists,
delineates and defines a number of festivals and occasions for YHWH’s people,
why is it that real followers of Him would want to create, define and
substitute some human, man-made occasion in exchange for those belonging to
Him.
Take the situation with the US
Thanksgiving Day--coming in the fall in late November. Legally, Thanksgiving Day was established by
the professional politician and occultist Abraham Lincoln (who deceitfully
changed a lot of things in the United States).
However, Thanksgiving Day had a much earlier origin--at least back to
the Pilgrims in New England in the 17th century.
The fact that the Pilgrims were
religious Christians (who specifically went out of their way to substitute
man-made holy days for Scriptural festivals and times), one must pause and
wonder if the origin of Thanksgiving Day is even older in time than the 17th
century. This writer is not certain of
that answer. But it must be allowed that
perhaps Thanksgiving Day does go back in time to ancient sun worship in some
way.
One Big Problem
However, the real problem with the US
Thanksgiving Day is clearly because it is a man-made attempt to ignore and
demean the Scriptural festivals (like Sukkot and Hanukkah); and instead, to
substitute a non-Scriptural, Christian holy day (holiday). This action is simply not right for the
people of YHWH YESHUA. Though Christian
sun worshippers may do this, it is not for the people of faith.
In fact, the case can be made for the
same rational for all of the man-made holy days (holidays) and occasions. Since followers of YHWH YESHUA do not and
cannot properly observe birthdays (because they have a sun worship origin), why
is it or how is it that people of the Book would dare try to establish a
holiday (holy day) to observe the birthdays of Martin Luther King Jr, George
Washington or anyone else?
The same questions have to be raised on
all of the US holidays (holy days). If
it is important to put flowers on the graves of the dead on memorial day--why
not do this on just any spring day? Some
persons might try to argue that it could be done on Shavuot. But the requirements of Shavuot are
Scripturally established. Plus, one must
wonder if the placing of flowers on graves could have a pagan origin or
not.
The same reasoning applies to the
exchanging of gifts and the sending of cards during the heathen Christmas
occasion, as noted earlier (or as modern Jews now do with Hanukkah). If a person wants to give gifts or send cards
to others, why not do it at all times of the year and especially during the
Scriptural festivals. This course will
be shortly discussed below in the vein of showing real love.
As far as having specific holy days set
aside for veterans, labor and independence, the believer of truth must always
stop and ponder the observance of these occasions in contrast to what the Word
outlines. Surely, if a believer wants to
observe an Independence Day, why not observe Passover and Shavuot. These are the Scripturally defined
independence days for Yisrael and Israelites.
And of course, the person really
concerned about truth should be aware that the US Independence day in 1776,
apparently occurred on the 17th day of the Fourth Scriptural month--a Hebrew
fast day.
All House of Yisrael Israelites should
be fasting on this day where possible because it seems to have particular
significance for the House of Yisrael in the age end (as mentioned in a
preceding chapter and as will be further assessed in later presentations
herein).
The Differences
Beyond the obvious in terms of origin
(yes, most modern holidays come from ancient sun worship or more recent human
concepts--as opposed to the Scriptures), there are several other major
differences between modern man-made festivals and the Scriptural feasts.
The man-made festivals are predicated
upon the basis of Greek sun worship ideas in that they are almost totally
dedicated to pleasure and the gratification of the human flesh--eating,
drinking, making merry, sexual gratification, socializing, partying, playing,
getting drunk, having fun and a good time, etc.
This Grecian thinking on the pursuit of
pleasure, entertainment, having fun and enjoying one’s self has been mentioned
earlier and will be further described in later chapters.
Conversely, the Tanakh festivals of
Leviticus 23 are often more solemn occasions commemorating profoundly important
historical events (from the Scriptures and usually relating to the history of
Yisrael) or foretelling extraordinary future events (predicted in the Word and
typically associated with the future of Yisrael).
True, many of the Leviticus 23
festivals do include eating, drinking, socializing and enjoying one’s
self. But this is not their primary
focus.
However, mixed in with the enjoyment of
one’s self, there are almost always certain rituals prescribed by The
HIGHEST--which the observance of such allows the participant to honor, respect
and worship The MOST HIGH in the way which He has prescribed and outlined in
His Word. Yes, when we do what He says
and teaches, we are worshipping Him in spirit and in truth (Jo 4:24).
Hence, there are elements present of
the worship and respect for The ELOHIM when we obey His rituals (here, the
issue is “His” communicated rituals and not those that are man-made). Therefore, it is important that we keep the
Passover, in the context of a meal of joy and fellowship involving a certain
ritual. Also, it is important to get all
leavening out of one’s house for Passover and Unleavened Bread.
It is important to follow the
Scriptural calendar and count the weeks to Shavuot. It is important to fast on certain days
(especially Yom Kippur). It is important
to dwell in booths at Sukkot (not only to commemorate the past, when Yisrael
dwelt in booths, but also the future when Philadelphia will be protected in a
sukkot during the great tribulation).
All of the prescribed rituals have meaning and are important in worship.
By the way, these important Hebrew
festivals, as described in YHWH’s Word, will be broached and discussed in some
detail in the succeeding chapters. The
reader is asked to be patient and they will all be clarified and defined.
The point is that the Book already
defines and establishes the festivals, occasions and times which followers of
YHWH YESHUA should be observing and setting apart. The very idea that some human holy day
(holiday) could be set apart to observe takes away from and demeans the
Scriptural festivals and fast days.
One More Big Tragedy About Man-made Holidays
As suggested above, Christians have
picked upon the old Greek sun worship ideas of having fun, partying, playing,
enjoying sex (especially illegal and/or perverted sex) and so forth during
man-made holidays and festivals. This
propensity for Grecian sun worship revelry and fun permeates virtually all of
these man-made holidays and occasions.
Recognizing that the pagans are
incredibly evil and wretched and love their pagan holidays, smart merchants
(and especially perceptive, shrewd, cunning, clever, evil, Amalekite
bankers/masters) realized long ago that these man-made festivals offer a
fantastic opportunity to make a lot of money.
So these fat cat merchants seized upon
the Christian occasions and invented a number of new ones to get money out of
the Christian suckers. Clearly, Mother’s
Day and Father’s Day are classic illustrations of how merchants and commercial
people have put over man-made festivals to make money.
Therefore, with the inherent desire on
the part of Christian sun worshippers to devote themselves to pleasure, fun,
entertainment and revelry during their holidays, it was easy for conniving
merchants to begin massive selling campaigns on the idea of inducing the evil
Christians on the need to send gifts to each other and/or at least spend their
money on something to fuel their pleasure and fun during their holidays.
Since so many Christian holidays are
focused upon eating and making merry, the gullible public has been sold on the
need to have a ham dinner at Christmas, a turkey dinner at Thanksgiving, hot
cross buns, bunnies, eggs and a new hat at Easter and so forth. But the merchants have cleverly went beyond
the sale of self gratification.
As outlined earlier, the Christian
society has completely commercialized the pagan sun worship Christmas into a
giant giving campaign where almost everyone has to buy gifts to give to other
people (cards, presents, etc). The
shrewd merchants went on and made the same thing prevailing at as many other festivals
as possible.
Thus, people have been pushed and
motivated to send Valentine cards on Valentine’s Day. Of course, Mother’s Day and Father’s Day were
popularized by the commercial society (of mainly diabolical Amalekites) to make
everybody spend their money on gifts or telephone calls to their mothers and
fathers on those occasions. The
merchants have even went after the Jews by pushing gifts at Hanukkah.
Since money is the name of the game and
since the commercial world has so many cunning, clever and smart merchants,
they have successfully seized upon man’s inherent evil to push all of this
wretchedness upon the people. And the
people, of course, have went along with it.
Real Love?
But there is something that is totally
overlooked by all of the planners, pushers and participants in this
depravity. The reality is that love,
care and concern cannot be properly expressed when a person has to do it in the
form of giving a gift or performing an action on the basis of a duty or
requirement engineered by clever merchants and the generic society of evil
people.
In other words, all so-called human
beings alive should show love and concern to their parents. In fact, the Decalogue specifically commands
honor to parents (in the fifth commandment).
The expression of love by a child to a parent should occur periodically
and as often as possible throughout the year.
Children should routinely look for opportunities to give a gift or
perform an act of love for parents.
If one should do this regularly and
routinely throughout the year, it becomes hypocritical to have to be forced to
do it on a secular holiday (created and popularized by clever Amalekite
merchants to make money). In other
words, the warped, pathetic society has created a method of making money for
merchants by imposing a duty or requirement on people on a particular day
during the year (i.e. Mother’s Day).
Hence, if a child loves a parent, he or
she should give the parent gifts and acts of love during the year (on the basis
of love and concern) and not because of a duty imposed upon him or her by a
secular state of money hungry merchants.
The same reasoning applies during the
year in respect to the sun worship Christmas occasion. If people really have love and affection for
someone else, they would look for opportunities to give a gift or perform acts
of love--all during the year. They would
not wait until a society ordained occasion arose demanding a gift (as at
Christmas, on birthdays, anniversaries and so forth).
When a person responds to the demands
of the society and the manipulative acts of clever merchants and gives a gift
to someone, the evidence is massive that there is no love, care and concern
involved. Instead, the whole effort
involves a duty and the demands of society or the clever persuasion of
merchants (to make money).
In reality, real love must be
spontaneous and from the heart, based upon the feelings of the heart, and not
because of a duty or something that everybody in the secular society is doing
because of the massive advertising and manipulation of the society by clever
merchants out to make money.
In other words, if you love your
mother, give her gifts as often as possible--but give based upon love from your
heart. Do not sit back and expect to
express love to her on Christmas Day or Mother’s Day based upon being
manipulated and controlled by a warped, evil, sun worship society and system
that has no concept of even what love is.
On YHWH’s Days?
Incidentally, this writer is not
against giving gifts or performing acts of love in connection with the YHWH
ordained Sabbaths and festivals in the Scriptures.
Therefore, it is an intelligent and
good move to give children a gift on Sabbaths.
Likewise, it would be honorable and proper to give parents or anyone
else a gift or good deed on a Sabbath or one of YAH’s ordained festivals (except
for possibly Hanukkah, which falls so close to Christmas that the idea of
giving gifts becomes revolting).
The problem arises in giving gifts and
performing acts of love as duties over a sun worship or man ordained holy day,
holiday or occasion. It is wrong to show
honor and respect to pagan, heathen holidays and occasions--just as it is wrong
to pay honor, respect and worship to the names of the sun god (Gee-Zeus, the
Lard, Gawd and so forth).
There is another pathetic aspect of
giving gifts or performing good deeds on sun worship and/or man ordained
holidays--as opposed to giving gifts or performing good deeds on YHWH’s
festivals. The sun worship society
ordains and almost mandates that the general public participate in the evils of
the festivals by giving gifts on a duty or obligation basis.
Therefore, people living in a sun
worship culture and civilization face an almost mandatory requirement to send
Christmas cards and buy gifts for others at Christmas time. Since almost everybody does it in the society,
a person becomes an outcast and a symbol of evil when he doesn’t do it. People who do not participate in Christmas
are looked down upon as “Uncle Scrooges” and persons of evil.
Non-participants become objects of
hate. For example, if a person chooses
to not participate in the heathen Halloween ceremony, little children then
respond with acts of vandalism and destruction upon the non participant’s
property. If one does not have a big
meal on Thanksgiving day, the assumption is then made by the general society
that he is weird, evil and warped in some way.
The same is classically true of the
wickedness associated with the weekly Sunday holidays and most all of the sun
worship days. It is no big deal that a
business man might choose to close his business on one of these days. Many sun worshippers expect it, as noted
earlier. Even those businesses that do
open on sun worship days, often open after sun worship religious services in
the local sun worship churches.
The sun worship culture (in almost all
sun worship societies, including Christian sun worship nations) expect and
almost demand that all people observe, respect and pay homage to the sun
worship occasions. It is very hard to
oppose this system and exist in it (that’s why the Sabbath is a test mitzwah
for believers).
YHWH is Different on This
However, in terms of giving gifts on
the Sabbath days or festivals, there is a prime difference. YHWH’s Word does not put the matter of giving
Sabbath gifts on the basis of a mandatory, cultural requirement, duty or
commandment. In other words,
Scripturally observant people are obligated to pay honor to parents (this
suggests that performing acts of love for parents is a duty).
But there is no specification that one
“must” give these gifts or acts of love and honor on the Sabbath day or any
other Scriptural festival (although there might be some semblance of a duty
suggested in the Passover meal occasion).
By and large, a person can give a parent or a child a gift on Sabbath or
not.
From YHWH’s point of view, He has not
demanded that gifts among us humans/humanoids be made on His days and set apart
times. However, His Word does demand
that certain gifts and offerings be made to Him in the context of the Temple
and its system. Albeit, this is a
different matter than people giving gifts one to another.
Obviously, the followers of YHWH (who
love Him and are attempting to obey Him) look for ways to honor and show Him
respect by honoring and respecting His set apart times. Therefore, it is a privilege for a parent to
honor the Sabbath and teach a child to honor and love the Sabbath when the
parent gives a child a gift on Sabbath.
Clearly, the most important meal of the
week is the Sabbath meal. It should be
the best one. The Sabbath day should be
made a day of joy by believers!
As noted elsewhere herein, if a family
can only eat meat, a dessert or something special once a week, then the Sabbath
day is the best time to enjoy it. But
this is not on a mitzwah/commandment basis.
It is a suggestion on the basis of a little common sense in the vein
that believers want to please and honor The ELOHIM and His set apart days.
Bottom Line
On virtually any discussion on
Scriptural Sabbath days, Christians inevitably bring up Romans 14:4-6, as
discussed at some length in a preceding chapter on Shaul and the Torah (while
Christians apply this text to the Scriptural days, they refuse to apply it to
pagan, man-made holidays--which are, in fact, addressed).
Since
Christians won’t let go of this text, those previous remarks need to be
recalled here. As pointed out earlier,
Romans 14:4-6 seems to present a problem for a lot of Christians because they
want to suppose that Shaul was making all days the same (thus, abolishing the
kodesh [Hebrew word meaning set apart] aspects of the Seventh day
Sabbath).
However,
Shaul was in no position to abolish “any” of YHWH’s laws (including the
Sabbath), nor would he have attempted to do so.
As noted previously, in Romans 14:4-6, Shaul is merely declaring that in
terms of the sanctity of days, one needs to do what his master wants.
And
regarding the sanctity of the various holidays established by “man” (yes,
Sunday, Christmas, Easter, Independence Day, Thanksgiving, etc), they are all
the same as other days with no differences whatsoever in the Book (which is the
essence of Shaul’s words in Romans 14:4-6).
Of course, none of these man-made days and human devised holiday times
have any significance whatsoever in the Book.
Thus,
a slave in a household would be forced and obligated to do what his master
demands for those days. So, if a master
in a household keeps Independence Day, it is obvious that slaves will be forced
by the master to keep that holiday--perhaps not because they want to, but
because the master will demand it.
Conversely,
for believers in YHWH YESHUA, they should spend some time and find out what
their RULER (OWNER) wants on the recognition of the solemnity of particular
days. Does the Scriptures have anything
to say on the setting aside of certain days for religious purposes? Assuredly yes! Should the followers of YESHUA recognize
these days as established by their RULER?
Is
there a difference between man-made days as opposed to the Scripturally defined
days? Yet, Christians inevitably adopt,
follow and adore the man-made holidays and generally reject the Scripturally
ordained days.
Chapter
230--The Hebrew Festivals I
The Christian Problem
This and the following chapter will
address the festivals, feasts and time occasions in the Scriptures (as ordained
by YHWH for His people).
Suffice to say, The ELOHIM did not
establish Sunday, Christmas, Easter, Valentine’s Day, Halloween and so forth as
religious “holidays” to be observed by His people, at anytime in history--past,
present or future. These man ordained
days are all pagan sun worship to the core (as proven earlier).
The first problem Christians face when
attempting to broach the Scriptural festivals and feasts is that they look upon
them as a part of the OT Torah--which they say was abolished and done away
with; or alternatively, was fulfilled, completed and having no more relevance
to man. Evil Christians are always
looking for stupid excuses to willfully disobey the Torah in outright rebellion
(pesha)!
Perhaps the Sep 2000 “Destiny Letter”
(p. 1-4), previously cited, represents this Babylonian mentality with a whole
focus in this direction by Wilfred Marks Jr.
To demonstrate the foolishness of this Christian theology, some of the
ideas of Marks and Destiny will now be shared.
Marks quoted from Leviticus 23 and
asked if we are to celebrate these feasts today, “as one would celebrate some
other religious holiday” (does he mean Christmas or Easter here)? He then went on to say that their celebration
would require animal sacrifices; which, of course, he argued against. His premise was that the Scriptural feasts
should not be observed (since sacrifices were once made on those days).
In Fact
The truth is that the Jews have
celebrated those occasions for the last 2,000 years without making sacrifices
(because there is no legally approved Temple for sacrifices). This writer has kept the weekly Sabbath
and the annual Hebrew festivals (outlined in the Torah) for over 30 years, and
i have never made a sacrifice at a Temple, nor have i felt obligated to offer
physical animal sacrifices.
The question is moot since there has
been no Temple for 2,000 years. Once a
Third Temple is built, then maybe the question of sacrifices will arise. But until that day arrives, it is Christian
nonsense and rebellion to be complaining and whining about sacrifices.
While sacrifices were made on those
Scriptural, festival days (as long as the Temple stood), the truth is that the
Daily Sacrifice and sin offerings were regularly made every day--to even
include being made on pagan (Christian), sun worship holidays, like Christmas,
Easter, May Day, Halloween and Sundays (since Temple sacrifices were routinely
made on the sun worship days in Second Temple days, does it mean that the sun
worship holidays ceased with the end of the Temple operations and
sacrifices? Which modern Christian wants
to come forward and declare that Sunday, Easter and Christmas are now out as holidays--because
the Temple sacrifices made on those days came to an end in the first century
CE?).
The daily sacrifices (made every day on
YHWH’s days as well as sun worship days) had absolutely nothing to do, per se,
with the festivals (whether they were YAH ordained or sun worship/Christian
ordained). They were not directly
connected.
Festivals Were Not Contingent on Sacrifices
In other words, the keeping of the
feasts were not dependent upon making sacrifices. In fact, people in both the OT and NT
routinely kept the “kodesh” days wherever they were physically located (Acts
13:14-44; 17:2; 18:4; 27:9; 28:17). But
they could only personally make sacrifices at the Temple in Jerusalem on
appropriate occasions (like for sin offerings, or as Shaul did for
purification--Acts 21:24-26).
In the case of Passover, Unleavened
Bread, Shavuot and the weekly Sabbath, they all started long before the
Tabernacle/Temple and its sacrificial system.
So there is no direct link between the festivals and sacrifices, per
se. The only tie between the two is that
on the Sabbath and feast days, the number of sacrifices made were increased to
show honor for the festivals, as opposed to the other, regular, calendar days.
Going on, Marks tried to make the case
that to celebrate the Passover with sacrifices would be saying that “we don’t
think Jesus’ sacrifice was good enough to fulfill the Passover laws.” Since there has been no Temple for
sacrificing, this issue is moot and totally irrelevant to discuss.
In any case, every day that the Temple
stood, NT believers did offer sacrifices--including Shaul the apostle (as just
noted and as described in a former chapter herein).
Next, Marks launched into a discussion
that the law (dealing with the feasts in Leviticus 23) was a schoolmaster for
the “actual events which were to be performed by God the Father, through God
the Son, Jesus Christ.” The relevance of
the schoolmaster idea has been discussed earlier and needs no further mention
here.
The article involved then goes on to
declare that once “Christ” died and was resurrected, then the only thing that
remained was for “God’s people” to have faith in the performed and completed
work of “Christ.” Marks said that the
work of fulfilling the laws of sacrifice (whether added at Sinai or not) was a
work which “God has taken the responsibility for.”
However, this idea that the festivals
of Leviticus 23 were “all” fulfilled by YESHUA is utter and complete
nonsense. It simply is not true. Assuredly, Marks and Destiny do not know what
they are talking about. They both need a
lot of milk teachings on truth.
Prior chapters have already disproved
this theory. But this presentation will
amplify it still further. Only the
Passover was fulfilled by YESHUA. The
other occasions were all future when The MESSIAH died. Most of them are still future, today, here
in 2003. This chapter will demonstrate
some of the meanings about these festivals which are still future, as these
words are being written.
The Torah Provisions for the Feasts
One of the great principles which YHWH
made to govern His people is that the “Sabbath” is to be a sign between Him and
Yisrael (Ex 31:17). Later, Yechezkel
repeats the message but uses the plural “Sabbaths” (Ezek 20:12, 20). While these remarks certainly include the
weekly Seventh day Sabbaths, the plural form could and apparently does extend
to cover the seven annual Sabbaths as well.
Since the weekly Sabbath has been and
will be thoroughly commented upon in other chapters herein, there is no need to
present that focus at this time. The
only addition worth mentioning is that the NT lays out the wonderful, ultimate,
prophetic significance of the Sabbath (as described elsewhere herein, in the
context of the 7,000 years of Adam).
As will be discussed at some length in
later commentary herein, the Seventh day Sabbath is reflective of the coming,
great, Sabbatical millennium of YHWH when YESHUA directly rules the earth for a
thousand years (Heb 4:4-13).
The Torah outlines three primary
festival periods (corresponding to the three, great, agricultural harvests in
Canaan, as discussed in former chapters) which largely focused upon and
included the just mentioned seven annual Sabbaths.
The wording for six of the seven annual
Sabbaths seem to differ from the weekly Sabbaths in that “no servile work” is
allowed on them, whereas “no work” is allowed on the weekly Sabbaths. Jewish scholar Dr J. H. Hertz says that the
servile idea implies a less strict abstinence from labor and does not prohibit
the preparation of food (“The Soncino Edition of the Pentateuch and Haftorahs,”
p. 520).
Christian writers Larry and June
Acheson of Plano, Texas offer the same conclusion (based on the fact that the
work restriction for the Day of Atonement is the same as the weekly
Sabbath--since food preparation is prohibited on Atonement, it may suggest that
it is allowable on the other six annual Sabbath days).
There is one more relevant distinction
about these annual high Sabbaths. Except
for one instance (in Lev 23:32 where the word Shabbat is used for the Day of
Atonement), the other references in the Tanakh use the Hebrew Shabbaton for the
annual Sabbaths (at Lev 16:31; 23:24, 32, and 39 [where both the first and last
days of Sukkot are called Shabbaton]).
Per the “Theological Wordbook of the
Old Testament (v. II, p. 903), Shabbaton means a “Sabbath Observance.” Jewish translations often render it as a
Sabbath of rest. Besides its use with
the annual Sabbaths, this word is also used at times for the weekly Sabbath (Ex
16:23; 31:15; 35:2; Lev 23:3) and for the seventh year land rest (Lev 25:4-5).
It is unclear to this writer why
Shabbaton is typically used for the annual Sabbaths instead of Shabbat. Possibly, the focus on these days is directed
more to the ideas of observance and remembrance than on the matter of work, as
in food preparation.
The Three Pilgrimages
All three of these primary festivals
required all male Israelites in Canaan to make a pilgrimage to Jerusalem for
their observances.
The New Testament has a number of
references indicating that YESHUA, the Apostolic Assembly and the Jewish people
collectively all kept and observed these YHWH ordained feasts (certainly more
seriously than modern Christian Israelites do with their human ordained
holidays--which are actually quite contrary to the Word, as was established in
preceding remarks).
Not only were all three of these
occasions important in recognizing past, historical events of significance to
Yisrael, but all three were and are prophetic of the future for Yisrael. In this sense, they were examples of things
to come. Surely, the person wanting to
understand future, prophetic events must start with these festivals.
Passover, Revisited
Passover is the first of these events. It occurs in the early spring at the time of
the commencement of the barley harvest.
Of course, it commemorates the Passover event, manifested during the
Exodus when The Messenger of Death passed over the Israelites to kill Egypt’s
firstborn (Exodus 12:1-51) and YESHUA’s death (Lu 22:19).
Significantly, Passover, appointed for
Aviv 14, is a day of unleavened bread.
It is totally associated prophetically with the life and work of YESHUA
(Ex 12:3-14, 21-28, 43-51; 13:8-16; 34:25; Lev 23:5; Num 9:4-14; 28:16; Deut
16:1-3, 5-7; Matt 26:17-30; Mk 14:12-26;
Lu 22:7-30; Jo 13:1-35; Heb 11:28). He
was The Passover LAMB!
The Passover day itself is not a
Sabbath day of rest. Nowhere do the
Scriptures attach the word Sabbath to the Passover (yet, it is a profoundly
important day in YHWH’s scheme of things).
However, Christian Identity leader
Peter Peters of LaPorte, CO has cooked up a calendar deviation which allows him
to keep Passover on some type of a solar basis (as mentioned in former chapters
herein). Peters has decreed that his
(unscriptural) Passover day is a Sabbath day of rest.
The best evidence is that procedurally,
today, the Passover ceremony and meal should follow the Jewish Seder practice
with the added use of the unleavened bread and grape juice symbols to be
followed by the foot-washing ceremony, after the meal, as covered by YESHUA (Jo
13:1-17).
Since The MESSIAH stipulated this
symbolism, it is manifest that He intended that His followers keep the annual
Passover ceremony (yes, per Lu 22:19).
Per “A Guide to Jewish Religious
Practice (p. 126-137) and the “Dictionary of Judaism in the Biblical Period”
(p. 270), one of the important procedures during the Passover observance is the
practice of reciting/chanting/singing the Hallel (Ps 113-118) and
reciting/singing the Hallel Gadol (the Great Hallel--Ps 136). Likely, YESHUA sang the Great Hallel at His
last Passover, as the last or final event (Matt 26:30).
Unleavened Bread
Next, the Feast of Unleavened Bread is
a seven day feast from Aviv 15 to Aviv 21 (Ex 13:6-10; 23:14-16; 34:18; Lev
23:6-8; Num 28:17-25; 33:3; Deut 16:3-4, 8, 16-17; II Chron 8:13; 30:21-23;
35:17; Ezra 6:22; Ezek 45:21; Acts 12:3-4; 20:6; I Cor 5:7-8); which, with
Passover, means a total of eight days of unleavened bread.
The first and last days are high
Sabbaths (Aviv 15 and 21). This festival
symbolizes Yisrael’s removal from Egypt for seven days to cross the sea--over
frozen ice from a rare, catastrophic event (per Dr Ernest Martin, formerly of
Portland, OR). Prophetically, it
outlines the believer’s removal from sin and ultimate reconciliation with The
ELOHIM.
The need to get rid of the leavening in
one’s house and life and the eating of unleavened bread is symbolic of the need
to deal with the pride and vanity problems in man (as discussed in prior
chapters). The true believer must
experience the circumcision of the heart--where the evil pride and vanity
(leavening) is replaced with humility and meekness.
In the age end, the Philadelphia
congregation may make her move to safety (before the impending Great
Tribulation), during the week of unleavened bread. Also, some part of the ultimate return of
fleshly Yisrael to the promised land of Canaan may occur during the Feast of Unleavened
Bread.
Last, the day following the first high
Sabbath of Unleavened Bread, Aviv 16, is the day for the Wave Sheaf Offering
which effectively symbolizes YESHUA, in conjunction with the Passover harvest
of the first of Adam, previously discussed (Lev 23:10-11).
Shavuot or Pentecost, Revisited
From the day of the Wave Sheaf
Offering, there is a count of 50 days (seven weeks or seven Sabbaths,
inclusively) to arrive at the high Sabbath of Pentecost or Shavuot in the
Hebrew (Ex 23:16-17; 34:22-23; Lev 23:9-21; Deut 16:9-12, 16; 26:1-3, 10; Josh
5:10-12; II Chron 8:13; 31:5; Neh 10:34-37; 12:44; 13:31; Prov 3:9; Jer 2:3;
Ezek 20:40-43; 44:30).
The Torah was given to Moshe on Shavuot
at Sinai. So this festival commemorates
that event. In the NT, Shavuot was a
very important festival (Acts 2:1-4) where it prophetically represented the
late spring, wheat harvest of the NT election, the firstfruits, described in
former chapters (Rom 16:5; I Cor 16:15; Jas 1:18; Rev 14:4).
Pentecost falls on or near Siwan 4, 5,
6, 7 or 8--depending upon when the count starts and on the number of actual
days in the count of the moons between Passover and Pentecost.
In terms of the House of Yisrael, the
nation of Ephraim had her start near Shavuot (in 1607 and 1610) and her final
judgment starts just after Shavuot in perhaps Yechezkel’s 32d year. Finally, the present Jewish state was born in
1948, near Shavuot.
The Determination Problem, Revisited
A former chapter on the election
introduced Shavuot as being reflective of the just mentioned second harvest of
Adamites (evidently the 144,000 Israelites of the Apostolic Assembly). That presentation mentioned the two problems
facing the student of truth wanting to observe the Pentecost festival.
First, there is the problem of which
Sabbath to count from (as noted above); and second, there is the issue of how
to count 50 days/seven weeks/Sabbaths (whether by inclusive counting or by
progressive counting, as outlined in the former chapter). These questions will now be assessed.
Thus,
one of the complications involved in determining Shavuot in the Hebrew culture
is the matter of where to count the 50 days or seven weeks from (starting with
the morrow of which Sabbath or which day with the offering of the Wave Sheaf
and the beginning of the spring harvest of barley). This issue has divided both the Jews
historically and now the Sardis Messianic people.
Christians
and particularly the Sardis people have confused this subject by trying to
insist that the count must start with the day following YESHUA’s resurrection
(a first day of the week) on the premise that He was The WAVE SHEAF and had to
appear in heaven that day as The WAVE SHEAF OFFERING (Jo 20:16-17).
Frankly,
there is no Scriptural reason to believe that He ascended to the heavenly
throne on that first day of the week. So
the real world seems to knock this traditional Christian theory out of the
window. In fact, the evidence is that He
did not ascend at that time at all as The WAVE SHEAF; but rather, that He
ascended over forty days later around Pentecost. Perhaps He was in the grave as The WAVE
SHEAF.
The Count Starts With Aviv 16
Clearly,
the count to Pentecost typically starts with Aviv 16 (as proven in a former
chapter). There are several Scriptures
which make it conclusive that the count should start with this day, following
the high Sabbath of the Feast of Unleavened Bread (Aviv 15), instead of a
weekly Sabbath.
In
the first place, the Wave Sheaf is placed in the context of the Feast of
Unleavened Bread (Lev 23:9-16). This
means that the Wave Sheaf and count to Pentecost must start sometime during the
seven days of the Feast of Unleavened Bread.
In another powerful proof, a historical illustration of this event makes
it clear that the count started with Aviv 16 during Yehoshua’s entrance into
the land (Josh 5:10-12, as cited earlier).
Moreover,
as established earlier, a further key factor tying the count down with Aviv 16
is the matter of the day by day chronology of the Exodus and the fact that the
giving of the law to the people probably happened on Pentecost on Siwan 5 (a
fifth day of the week) which dictated a count from Aviv 16 (although the Jews
claim that Shavuot occurred on Siwan 6, a sixth day of the week).
Another
point of confusion has been that the Hebrew word for Sabbath in the count of
seven in Leviticus 23:15-16 is correctly Shabbat which usually refers to a
weekly Sabbath day in the Tanakh (but as noted above, it can be used for the
annual Sabbaths). Conversely, the count
of weeks in the reference at Exodus 34:22 and in the count at Deuteronomy 16:9
are both shavuot, which correctly does refer to a week.
Accordingly,
some students of the Book believe that Shavuot involves a count of seven weekly
Sabbath days and then to the next day for the 50 days (making Pentecost always
occur on a first day of the week).
Question--does
it matter whether one counts seven actual weeks of seven days each or of seven
weekly Sabbath days, as long as the count includes and progresses to the point
of encompassing 50 days (by inclusive counting)? In other words, the count must involve in
total seven full weeks of 50 days and seven weekly Sabbaths.
If
the count starts with a sixth day of the week (as on Aviv 16, following a high
Sabbath of Aviv 15, the day before), it will count the first day (Aviv 16) as
day one (on the premise of inclusive counting).
The next day, the Sabbath, would be both the first weekly Sabbath and
day two of the count of 50. Such a count
would proceed past the seventh weekly Sabbath some six days to arrive at the
50th day.
The Right Sabbath
The
important thing is to start the count “away from” the right Sabbath. When counting away from the Sabbath, the 50
days count is by progressive counting (from or away from the Sabbath, in
contrast to the inclusive counting with the morrow of the Sabbath). But a point of contention over which Sabbath
surfaces, as noted above.
Theoretically,
it could be the first or last high Sabbath of Unleavened Bread or the weekly
Sabbath before, during or after the feast.
The
Pharisees used the first high Sabbath (Aviv 15), while the Sadducees used the
weekly Sabbath during the seven days of the Feast of Unleavened Bread (except
that YESHUA said that the Sadducees did not know the Scriptures--Matt 16:12;
22:29). The Falashas and some other
groups used the last high Sabbath (Aviv 21).
In
fact, by recognizing that Passover is also a day of unleavened bread, the case
can be made that the eight days of the festivals of Passover and Unleavened
Bread allow two weekly Sabbath days to exist.
In which case, there are far more complications in trying to decide
between the two of them (and the 50 others as well).
Hence,
if the weekly Sabbath day is involved, the student of truth is faced with much
difficulty. There is a possibility that
which weekly Sabbath day can refer to any of the 52 weekly Sabbaths (as the
“Soncino Chumash” suggests), plus the possibilities of a high Sabbath of Aviv
15 or of Aviv 21.
However,
the dilemma is settled in the Word because of the reasons cited above--the day
by day chronology of the Exodus (which established the first Pentecost on a 5th
of the week); Joshua 5:10-12 (outlined above--establishing the Sabbath as Aviv
15); and the fact that the Wave Sheaf must occur in the seven days period of the
Feast of Unleavened Bread (Aviv 15-21).
Shavuot or Sabbath
So,
why then did The ELOHIM choose to use the word shavuot in one case and the word
Shabbat in the other, in defining the count?
As just noted, it probably doesn’t matter since one can count 50 days
either way and arrive at the same terminal point.
Clearly,
the harvest must commence with the Wave Sheaf which normally should occur on
Aviv 16. But suppose that in a given
year the high Sabbath of Aviv 15 occurs on a sixth day of the week, making Aviv
16 fall on a Seventh day Sabbath.
Can
a Seventh day Sabbath be the first day of the spring harvest of barley (as the
Wave Sheaf requires)? Of course, there
has to be a question of the validity of harvesting grain in a field on the
Sabbath day. Moreover, there is the
distance factor from Jerusalem (in terms of the cutting of the Wave
Sheaf).
Probably,
the barley harvest starts in the Jordan Valley, near Jericho, or a little
further South near the Dead Sea. It is
almost impossible to perceive that the High Priest and/or a delegation of
priests from the Jerusalem Temple would walk this distance on the Sabbath day
in order to start the barley harvest in the Jordan Valley.
The
2,000 cubits’ rule on limiting the walking distance in Second Temple days was
in effect. It does not seem likely that
a delegation of people would carry a scythe and/or reaping tools and walk from
Jerusalem to the Jordan Valley on the Sabbath day in order to gather the first
grain and then walk back to Jerusalem that same day in order to make the
offering at the Temple.
Even
if the High Priest or his delegation traveled to the Jordan Valley the day
before the Sabbath, it still is hard to imagine that he and/or his people would
wait until the Sabbath to reap the barley near the Jordan and then have to go
back to Jerusalem that same Sabbath day in order to make the Wave Sheaf
Offering.
This
possibility can become even more complicated when the day before the Sabbath is
the first high Sabbath of Unleavened Bread (as would be the case). Obviously, all kinds of problems could arise
to make it very difficult to try to cut grain in the Jordan Valley on a Sabbath
day. These reasons seem to make it
impossible that the Wave Sheaf would be harvested on the Sabbath day (even if
it was Aviv 16).
Therefore,
maybe the count does not always start with the first High Sabbath of Unleavened
Bread.
Perhaps
in such a complication (when Aviv 16 falls on the Sabbath day), the Sabbath day
involved for the count is the weekly Sabbath--making the count and the harvest
commence the next day (Aviv 17, a first day of the week). Though this is a rare situation, it must be
considered as possible.
If
this thinking has merit, the conclusion that must be drawn is that neither the
Wave Sheaf Offering or the festival of Shavuot can occur on a Seventh day
Sabbath.
Always Siwan 6?
A
final problem surfaces when uninformed persons try to claim that the above
count method always takes one to Siwan 6.
If this belief was true, why then use a count, instead of just referring
to a date?
The
truth is that the above method does not always take the counter to Siwan 6
because of two variables--when to start the count from and the number of days
in each month from Aviv to Siwan (which can vary from 28 to 31 days. Actual moon cycles are not always exactly 29
or 30 days and they do not always alternate between those two figures--though
the calculated Jewish calendar usually outlines the alternating 29 and 30
days. However, the calculated Jewish
calendar is sometimes wrong, per the actual astronomical conditions, as pointed
out in a prior chapter).
The
point is that Shavuot can come on several dates in early Siwan and not always
on Siwan 6.
Another Possible Clarification
Though
not wanting to give any particular credit to the Septuagint, it would be well
to note how that translation handled the dilemma. A reader’s letter in the Sep-Oct 1999
“Prophecy Flash” (p. 69-70) offered a short analysis of the count to Pentecost
question, as revealed from the Septuagint (which presumably was quoting a
Hebrew text).
The
letter correctly noted that Leviticus 23:11 in the Septuagint does not use the
word Sabbath. The Greek reflects the
“first” referring to the first day.
However, in Leviticus 23:15, the Greek uses “sabbaton” one time in the
first reference to the problem. It can
mean either week or the Sabbath. But there
is another kicker.
The
Septuagint uses the Greek word ebdomadus, ebdomadou or ebdomas, translated as
week or weeks (as derived from hepdomads which is found in Classical Greek, per
the discussion on the Sabbath in a prior chapter) in the other relevant
references (in Leviticus 23:15-16 and Deuteronomy 16:9-10).
The
“Prophecy Flash” reader’s letter notes that the hebdomad correctly means the
number seven or a period of seven days (irrespective of which day the count
starts from). Thus, the Septuagint
teaches seven weeks, starting with any day of the week.
The Ethanim Festivals
There are four important high Sabbaths
in the month of Ethanim in the fall. The
first one is the Feast of Trumpets or Yom Teruah (Day of Trumpets), which comes
on the first day of the seventh month (Lev 23:23-25; Num 29:1-6; Neh 8:1-12; Ps
98:6).
It commemorates the blowing of the
trumpets during Yisrael’s wilderness wanderings following the Exodus. Otherwise, it is prophetic of the seventh
trumpet to announce the return of YHWH YESHUA in the age end (I Thes 4:16; Rev
11:15). Should a trumpet (correctly a
ram’s horn) be blown in worship on Yom Teruah?
Has a cat got a tail?
Yom Kippur or the Day of Atonement is
the next high Sabbath and it involves a day of total fasting (Ex 30:10; Lev
16:2-34; 23:26-32; Num 29:7-11; Acts 27:9).
It comes on the 10th day of Ethanim and commemorates the establishment
of the scapegoat ritual in the wilderness (Lev 16:8-26).
Prophetically, Yom Kippur covers the
future shattering of Satan’s kingdom at YHWH YESHUA’s next coming and the
placing of sin on the Devil, where it fully belongs. This process starts in earnest when YESHUA
returns in His second phase to enter Jerusalem to expel the Beast power.
The Feast of Tabernacles or Sukkot is
next. It starts with a high Sabbath on
Ethanim 15. Technically, it runs seven
days, to be followed on Ethanim 22 with another high Sabbath (called the last
great day--Shemini Atzeret in the Hebrew).
Symbolically, Sukkot covers the building of the Tabernacle in the
wilderness and its use for atonement (Ex 26-39) up until Shlomo built the
Temple.
This festival also commemorates the
great, concluding harvest of the Adam kind during the millennium (evidently,
when each Adamite is resurrected from the grave to be motivated, taught and
corrected to understand and commence obeying the Torah--which Adam has
historically ignored over the past 6,000 years of his governorship over planet
earth).
More on Sukkot
Prophetically, Sukkot thus portrays the
coming redemption of Yisrael and likely Adam, as well. It is to be kept in booths for seven days to
commemorate the patriarch Yakov’s sojourn at Sukkot and the Israelites’
wilderness wanderings where they lived in booths (Gen 33:17; Ex 12:37;
23:14-17; 13:20; 34:21:24; Lev 23:33-44; Num 29:12-40; 33:5-6; Deut 16:13-17;
31:10-13; Ezra 3:1-6; Neh 8:13-18; Matt 16:3-4; Acts 18:21; Heb 11:9).
In “The Temple: Its Ministry and Services” (p. 215-216, as
quoted in the Nov-Dec 1999 “Prophecy Flash,” p. 7), the great Jewish writer
Alfred Edersheim described details of Sukkot in Second Temple days. Edersheim notes the detailed descriptions
provided in the Mishnah. He makes the
point that the requirement is a real booth, made from live trees.
The ceremony of the waving of the
“lulav” (following a benediction and the word Hoshana, meaning “save us” and
while reciting/chanting/singing the Hallel [Ps 113-118]) was noted
earlier.
The lulav was made with branches of the
myrtle (3 branches), willow (2 branches), palm (1 branch) and the pome citron
(1 branch)--per Josephus, Ant. Bk. 3, chap. 10, par. 4 (quoted in the Nov-Dec
1999 “Prophecy Flash,” p. 26). The lulav
is often waved while reciting Psalms 118:1, 25 and 29.
There is a blessing to be said while
waving the lulav (ibid, p. 42). In
Hebrew it is “Baruch Atta Adonia, Melek Ha Olam, Asher Kidshanu B’Mitzvotav,
V’tzivanu Al Netilat Lulav” --which means in English “Blessed are you, O YHWH
our ELOHIM, King of the Universe; Who has sanctified us by your commandments,
And Who has commanded us the Taking of the Lulav.”
Since the practice of waving the lulav
in a spirit of joy (in the six directions--East, West, North, South, up and
down, in a symbolic way of asking The ELOHIM for protection from all forces of
evil from all directions) was associated with the Temple, one must wonder about
it presently.
An article by William F. Dankenbring on
“The Mystery of the Lulav” in the Nov-Dec 1999 “Prophecy Flash” (p. 23-45)
addressed this question and suggested that it plainly is a worship procedure
applicable today (to demonstrate love of YHWH).
Dankenbring correctly quoted several
Scriptures which definitely describe the practice both historically (in the
Torah at Lev 23:40 and when the people waved palm branches when YESHUA entered
Jerusalem--Ps 118:25-26, Matt 21:8-9; Lu 19:38; Jo 12:13) and in the world to
come.
While YESHUA’s entrance to Jerusalem,
just before He died, came at Passover, the people clearly waved something on
the order of the lulav to greet Him.
Moreover, Dankenbring points out that the redeemed people in Revelation
7:9-10 are waving the lulav (the “New Revised Standard Version” has a better
translation on this).
Since Sukkot is a festival
commemorating the wilderness wanderings of Yisrael following the Exodus, it is
plain to see that waving the lulav is somehow associated with that event. Dankenbring quotes Jewish writer Michael
Strassfield who suggests that in waving it in six directions, it signifies The
EL’s surrounding presence (in the wilderness, The EL encircled Yisrael in a cloud
of glory).
As the Word precisely declares, people
will go to Jerusalem and keep Sukkot in the world to come (Zech 14:16). One can just about bank on it. They will build and dwell in booths and each
will prepare a lulav and wave it in worship before The MOST HIGH. Obviously, this practice is called for in the
here and now. It is simply not a stupid
ritual from Judaism.
In the complications of getting the
right trees for the booths and for the lulav (for example, in modern America),
one must use his head. The idea is to do
the best one can on this. As the Mishnah
seems to imply, the goal is “live trees.”
The New Moons
Otherwise, the New Moons were observed
as festivals of some sort in Yisrael, but not as Sabbath days (Num 28:11-15; I
Sam 20:5, 18, 24; II Chron 2:4; 8:12; 31:3; Ezra 3:4-5; Neh 10:33; Isa 66:23;
Ezek 45:17; 46:1, 6, 11-12; Amos 8:4-5).
There may not be an express command for
Israelites to observe the new moons, but the custom was among the people that
they did observe the new moons with a fellowship and meal meeting, during the
evening of the day of the New Moon.
Chapter
231--The Hebrew Festivals II
Jewish Festivals Applying to the House of Yisrael
After the Babylonian exile, a number of
festivals developed in Yehudah with full Scriptural support and
justification. But strangely enough,
most or all of these Jewish festivals appear to have future, prophetic significance
to the House of Yisrael. This
correlation is most fascinating.
None of the events are high Sabbaths or
Torah mitzwot. But all of them were
observed in NT times--certainly, by YESHUA and the Apostolic Assembly. Assuredly, most of them have a Scriptural
basis and are dated in very ancient times--to 2,500 years ago.
Five more fast days developed (beyond
Yom Kippur)--the 17th day of the 4th month; the 9th day of the 5th month; the
third day of the 7th month; the 10th day of the 10th month; and the 13th day of
the 12th month.
Moreover, there are a number of other
days with partial fastings, as decreed by the Second Temple “rabbis” (Ethanim
2-9; days in Ellul; the first Monday and Thursday before and the first Monday
after Passover and Sukkot; eight consecutive Thursdays in the winters during
intercalcary years; from the 17th day of the 4th moon to the 9th day of the 5th
moon; 7th day of the 12th moon; last day of each month; firstborn males on the
eve of Passover; etc).
While these partial fasting days may
not have a Scriptural basis and could therefore be questionable, the others do
have some authority. Certainly, the
fasts of the fourth, fifth, tenth and (the third day of the) seventh months
have mention in the Word and would appear to be authoritative (Zech 7:3-5;
8:19).
The fast of the fourth month (Tsom
HaRevii) recognizes the fall of Jerusalem, as elsewhere described herein. Ephraim Yisrael announced her independence
from Yehudah on this day in 1776. As
noted previously, prophetically, the age end Yechezkel witness “may” possibly
start around the 12-17th days of the fourth moon in Yechezkel’s 30th year.
The final collapse or fall of Ephraim
and likely Manasseh, as well (to the invading Russians and their Muslim and
Third World allies), will probably occur on this fast day--perhaps in
Yechezkel’s 33d year (17th day of the fourth month, as calculated in the age
end).
Christian Stupidity
All of the years that ignorant
Christian Israelites ignored and sometimes made fun of and ridiculed the Jewish
fast on the 17th day of the fourth month will cause shame and disgrace in the
future to the descendants of those historic Christian Israelites.
Yes, the ancestors of the modern
Christian Israelites, who will be finally conquered by adversarial powers
(operating as agents for The SOVEREIGN), should have been keeping and observing
this fast day (instead of making fun of it).
The fast of the ninth day of the fifth
month (correctly Tsom HaHamishi; but most Jews call it Tish’ah Be’av)
commemorates the burning of the Temple, both by the Babylonians and Romans
(Rabbinic interpreters indicate that the fire was set on the ninth day and the
edifice was finally destroyed by the fire on the tenth day, as Jeremiah 52:12
gives the date).
Prophetically, this day will echo the
time of trouble coming on surviving Israelites and the judgment of Yisrael’s
leaders, after the fall of Yosef Yisrael (perhaps in Yechezkel’s 33d
year).
The ninth day of the fifth month,
perhaps in Yechezkel’s 33d year, may signal the end of Yisrael, the arrest of
Yisrael’s leaders and the start of much of the coming slavery and captivity on
surviving Christian Israelites in the House of Yisrael nations--following their
conquest by the Russians and their Islamic and Third World allies (as well as
likely having significance to the Third Temple).
Ezekiel 20:1 might possibly date this
judgment (at least prophetically), coming upon these evil people--perhaps while
Yisrael is in siege on the tenth day of the fifth month of Yechezkel’s 32d year
(per Jer 52:12). Otherwise, it could be
that these evil people are arrested on the ninth day and are judged and
convicted on the tenth day in Yechezkel’s 33d year.
Thus, on, near or just after the fast
day, Christian Israelites in the House of Yisrael will probably be sold on the
blocks to pay for their foreign debts incurred over the years that they were
throwing money all over the world in the form of foreign aid (to benefit their
Amalekite, plutocrat rulers, who were operating in secret from behind the
scenes) and to buy and use foreign consumer goods.
Clearly, the ninth day of the fifth
month of this coming year (probably Yechezkel’s 32d and/or 33d year) will be
catastrophic for any surviving Christian Israelites in their former national
homelands.
More
Obviously, the ancestors of these
Christian Israelites should have known something about the fast of this day and
what it would represent to their descendants in the age end--likely, in
Yechezkel’s 33d year. Christian
Israelites should have been fasting on this day in former times, instead of
just ignoring it and/or making fun of it.
These dates (9th or 10th days) will also have a major
application to the Third Temple. Just as
the First and Second Temples were destroyed on these days in history, there is
every reason to believe that in the days preceding the return of YESHUA, the
European Beast power will invade Jerusalem and damage and/or destroy the Third
Temple on these very same days (perhaps in Yechezkel’s 37th year).
As noted above, Ezekiel 20:1 outlines
some involvement of the House of Yisrael elders (leaders) on the 10th day of
the 5th month of Yechezkel’s 32d year.
This event could predict the coming final judgment upon these evil
people (as pointed out above). Whatever
happens here, it may extend on for some days.
Anyway, it is only one day off from the Jewish fast day, which must be
important.
The fast of Gedaliah (Gidalyahu in the
Hebrew) is on the 3rd day of the seventh month (of Ethanim). It commemorates the murder of Gidalyahu, who
had been appointed Governor by Nebuchadnezzar, following the fall of
Jerusalem. Some Jewish patriots or
zealots (but possibly non-Israelites--ed) killed him (Apr-Jun 2002 “Petah
Tikvah,” p. 56). In the future, this day
may have something to do with a future Jewish leader.
While
it is not the reason for the solemnity attached to the third day of Ethanim, it
should be noted that there is an ancient legend (“The Book of Legends Sefer
Ha-Aggadah,” p. 170) which says that
during the Greek oppression of the second century BCE, the Greeks issued a decree
that the Name of Heaven (YHWH) could no longer be mentioned by the Jews.
During
the restoration under the Maccabees, these legal bonds were abolished (on the
third day of Ethanim). This event was
described in a previous chapter. But it
needs a recall here in the vein of the importance of this day.
Still More
The fast of the 10th day of the 10th
month (in Hebrew, Tsom HaAsiri, Zech 8:19) was significant to Yehudah because
the Babylonian siege was initially launched against her on that day.
Possibly, the age end will see a
similar beginning embargo or economic trouble of some type on Ephraim, likely
near the same day in Yechezkel’s 31st year (perhaps just about the time that
the Christian Israelites celebrate their Christmas and New Year holidays).
The last fast day (the fast of Esther,
on the 13th day of Adar, as observed by Jews on the last month of the year)
will most likely have similar significance to Yisrael and/or the Temple and
true worship in the age end (see I Maccabees 7:42-50 for another explanation on
this fast day).
This writer has been unable to decide
precisely what might occur in the future on the fast of Esther, but a believer
can almost bank on it that there will be a future event on this day which will
impact upon Christian Israelites--who should have been observing all of these
fasts historically (the final judgment of the Amalekites, the defeat of
Gog/Magog, or the funeral dirge over the nations all could occur near this
date, as will be covered in future chapters and Appendix E).
Hanukkah, Revisited
Hanukkah or the Feast of Dedication or
Lights (for eight days, starting on Kislew 25) is important because
historically, it represented the cleansing of the Temple, after it was defiled
by Antiochus Epiphanies, the ante-type of the age ending Beast man. YESHUA and His Second Temple contemporaries
apparently observed or at least took recognition of this feast some 2,000 years
ago (Jo 10:22-23).
A Supplement to the Dec 22, 2000,
“Jerusalem Post” offered the traditional story of Hanukkah, by saying that Epiphanies
tried to force the Greek culture upon all of the nationalities under his
governmental control (which included the Jews in Palestine). Acceptance of the Greek culture meant the
acceptance of the Greek pagan gods and Greek philosophy (Platonism and
humanism, now in evidence in the Christian West).
All of the peoples controlled by
Antiochus fell into line and accepted this transition to Grecian sun
worship--except for the Jews, who eventually rebelled and rose up in revolt
against the process of conversion. The
pressure to become Greeks was enormous since opposition invoked the death
penalty. In any case, this situation set
the stage for the surfacing of the famous Maccabees.
The revolt started in the town of Modin
when an aged priest name Mattityahu of the Hasmonian family and his five sons
said “no” to the imposition of Greek sun worship. Calling themselves the Maccabees, this family
led the revolt which eventually saw a restoration of true worship on Mount
Moriah.
When the Maccabees came to the defiled
Temple to restore it and true worship, they found that the Greeks had
contaminated the oil (by breaking the seals) used to kindle the fire to light
the Menorah. However, they did find one
small jar which had not been ritually defiled.
It was just enough oil to last one day.
And another eight days were needed to obtain additional oil.
Regardless, the Maccabees proceeded to
light the Menorah and restore true worship.
And miraculously, the oil did last the following eight days until a new
supply could be obtained. Thus, this
eight-day event in the restoration of true worship paved the way for the
establishment of the joy of Hanukkah (which YESHUA perhaps observed in His day,
as noted above).
Prophetically, Hanukkah probably
illustrates the cleansing of Mount Moriah and the building of an altar by
YESHUA when He returns for His millennial rule--perhaps in the fall of
Yechezkel’s 37th year, following the defilement of the site by Satan and by the
Beast man’s invasion and apparent destruction of it on the ninth day of the
fifth month, as discussed above.
The wonderful feast of Hanukkah
curiously is about 75 days after Yom Kippur.
Since YESHUA returns first to Bozrah (to rescue the very elect around
Yom Kippur), some 75 days (by inclusive counting) later takes one to
Hanukkah--which would interestingly agree with the age end chronology (of 1260
and 1335 days given by Daniel).
The specifics on this theme will be
covered in some detail in subsequent chapters and in Appendices D and E.
Otherwise, there is an interesting
report by the Prophet Haggai on the 24th day of the ninth month. Though Hanukkah starts on the 25th day, it
has to be significant that Haggai wrote about several things as occurring on
the 24th day of the ninth month in Darius’ second year (Hag 2:10-18). Importantly, the foundation for the Second
Temple may be cleaned, cleared, refurbished, laid or worked on in someway on
that day.
However, Haggai’s words were not only
historical, in terms of describing what happened with the Second Temple, but
they will be prophetic in predicting future events with the Third Temple in the
age end (likely, in Yechezkel’s 30th year).
The prophetic relevance has been broached in a former chapter. This issue will be assessed in more detail in
Appendices D and E.
A Problem
A final word is needed on
Hanukkah. One of the tragedies over the
years is that modern Jews have turned Hanukkah into a Jewish Christmas
celebration where gifts and cards are exchanged and a Hanukkah bush is
lit. Much of these modern additions
represent simple pagan sun worship exercises which have been added to deter
from the meaning of the actual festival (which basically is good).
Dennis Bitterman of the Evangelistic
Assembly of Yahweh (of Fulton, MO), quoted earlier, has taught that Hanukkah
involves pagan Greek worship whereby some Jews were promoting and observing the
event as a replacement for Sukkot.
True, II Maccabees 1:9-18 and 10:5-6 do
allow that the Jews in Judea did write the Jews in Egypt in an effort to
promote Hanukkah with a remark about it being or could be taken as a Sukkot
festival for the Jews in Egypt.
In my reading of II Maccabees, it is
unclear whether the Judean Jews wanted the Egyptian Jews to abandon Sukkot in
the seventh month by replacing it with Hanukkah in the ninth month or whether
the actual intent was that the Egyptian Jews keep Hanukkah as a second Sukkot
celebration (which is a possibility).
Understandably, the Judean Jews were
trying to establish Hanukkah as a Jewish festival to be observed by Jews all
over the world. In that sense, the case
can be made that they were trying to create a justification to the Jews in
Egypt that would allow a Hanukkah celebration for eight days. In their letter to Egypt, the Judeans tried
to link Hanukkah to the work of Nechemyah after he returned to Palestine from
Persia.
If the Jews in Judea were trying to
build a case to replace Sukkot with a Christmas or winter solstice celebration
on the 25th day of the ninth month, they clearly picked a wrong date which
simply will not jive with Christmas in the normal or usual luni-solar calendar
(Hanukkah will almost always fall in late November or early December and not
around December 25th).
For sure, if the new year starts around
the spring equinox (as is the ideal situation and one of the most common
presentations), then there is no way that the 25th day of the ninth month will
fall on or near the winter solstice or the traditional Christmas day of
December 25th. In the luni-solar
calendar, December 25th most often falls around the 12th-20th day of the tenth
month.
The point being is that if Satan was
trying to get the Jews to substitute a celebration around Christmas for Sukkot,
he surely would have created a basis for it on a day falling near the winter
solstice or Christmas. The 25th day of
the ninth month (or seven days later) simply is not close enough to ever
justify a Christmas celebration.
In any case, the basis of the Hanukkah
celebration is a good one (in that the Maccabees cleaned the Temple and removed
the pagan sun worship defilements created by the Greeks).
If some Judean Jews did get carried
away in the wrong direction and tried to encourage the transfer of Sukkot to
the ninth month in celebration of the victory of the Maccabees (which remains
as an unproven theory, despite the wording of II Maccabees), it would not alter
the legitimate basis of the basic Hanukkah celebration.
Notwithstanding the possibilities of
some sun worship motivation in the “modern” Hanukkah celebration, this writer
builds the case that the festival as originally established was very likely
observed by YESHUA and His disciples in His day (as implied in Jo
10:22-23). Of course, any recognition of
the festival does not suggest that the Christmas trappings be added to it, as
the Jews have done over the years.
Purim
The final festival is Purim which
occurs on the 14th and 15th days of Adar.
Historically, it recognized the time when the Jewish Israelites obtained
victory over their arch enemy, the Amalek-Edomite Haman (Est 9:17-24). Prophetically, it probably will symbolize
YESHUA’s ultimate punishment to be imposed upon the collective Amalek-Edomites,
who have put so much hurt on both Yehudah and Yisrael over the centuries.
The Jews, to their credit, have
remembered Moshe’s words (Deut 25:17-19), discussed previously, which required
that the deeds and evil of the Amalekites be recalled periodically in Yisrael
(obviously, so that Yisrael would not be victimized by the Amalek-Edomites in
future times).
In reference to this commandment, the
Jews do read the Scriptures about the Amalekites during Purim season. Annually, religious Jews read the Scriptural
story of the Amalek-Edomites on the Sabbath preceding Purim (“Maimonides The
Commandments,” p. 203).
Though religious Jews have not fully
understood the profound significance of Purim in the context of the wickedness
of the evil Amalekites, they at least keep it and do read the remarks by Moshe,
noted earlier. In this sense, they are
miles ahead of Christian Israelites who utterly ignore and hold in contempt the
words of Moshe and any thought that they should be reading and studying the
historical record of the Amalekites.
YHWH’s
coming judgment on the evil Amalek-Edomites has been thoroughly discussed in
previous chapters. For now, it is
important to recognize that religious Jews have wisely obeyed by remembering
the great evil of these diabolically wicked people, despite not understanding
the Amalekite presence among the Jews.
What
a shame it is that the House of Yisrael has consistently ignored YHWH’s law,
while the Jews have obeyed it. Someday,
House of Yisrael Israelites will understand the importance of all these
festivals in the context of their own destiny.
For sure, the House of Yisrael should have heeded Moshe’s words and
remembered the evil of the Amalekites.
Christian Reactions
The
Sabbath days legislated in the Torah (the weekly Sabbath and the seven annual
Sabbaths) are all defined as being days of rest with no work plus one more
interesting feature. They all involve
so-called “holy convocations” (Lev 23:2).
The
English word “holy,” of course, comes from the familiar Hebrew kodesh, which
means set apart and separated, as commented upon in prior chapters.
Convocation
comes from the Hebrew word miqra. It is
interesting because it means “A calling (together), convocation” (“Young’s
Analytical Concordance,” p. 202). Most
lexicons agree with Young’s. However, Dr
Daniel Botkin gives an added meaning as “a rehearsal” (Sep-Oct 2000 “Gates of
Eden,” p. 5). Botkin notes that the
rehearsal means a practicing for the real thing.
Consequently,
during the Temple days, the Israelites held a convocation or calling together
three times a year at the Temple. In
Second Temple days, the weekly convocations were held at the synagogues,
scattered throughout the Roman Empire.
But as Botkin suggests, these meetings were all rehearsals for future
convocations (clearly, in the millennium).
Yet,
Christians demean the Sabbaths and some say that they were shadows of things to
come which were fulfilled (by misunderstanding Colossians 2:17). These Sabbaths have never been shadows of
things fulfilled. In fact, as Botkin
notes, they are (prophetic) rehearsals of future coming convocations (in the
millennium).
For 2,000 years, organized
Christianity, in the generic sense, has totally ignored the above and earlier
mentioned festivals--all of them, whether those from Moshe or those of the
Jews. The historic position of Christianity
has been that these festivals have been abolished and are not to be respected
and observed by Christians. Manifestly,
Christian Israelites have almost always followed this traditional Christian
stance.
In a deviation from historic
Churchianity, Christian Identity leader Peter Peters is promoting a theory that
his solar calculated Passover and four other solar days (near or on the two
solar equinoxes and the two solar solstices, per his Apr 2001 “Special Alert,”
as discussed earlier) are Sabbath days.
Of course, Peters’ solar days are nothing but blatant sun worship.
More Scriptures
These
Christian reactions to YHWH’s festivals bring up a most wonderful remark in the
Psalms. In terms of YHWH’s wonderful
Sabbaths, the Psalmist wrote that some evil persons (apparently Christian Israelites)
said “let us abolish the feast days” of The ELOHIM from the land because they
did not see the wonders thereof (Ps 74:8-9, per the “Lamsa Translation”).
In
a related text, Yohanan quoted YESHUA as saying that since certain Israelites
(assuredly including House of Yisrael, Christian Israelites) would not believe
(or study to believe) Moshe (his writings), there is no way that they would
believe his (Moshe’s) words concerning Himself (YESHUA)--obviously, as The
Coming MESSIAH (Jo 5:46-47).
Yes,
since Christian Israelites won’t even consider, respect, obey, heed or give
credence to the words of Moshe, how can anyone believe that they will show any
respect, consideration, obedience or support for the Words of The MESSIAH (Whom
Moshe spoke of).
While the Jews learned their lesson in
the Babylonian captivity and have kept the Sabbaths and festivals since then,
not so with the House of Yisrael people who lost them all in YHWH’s divorce
c700 BCE. In Yisrael’s abolishment of
the feasts and the substitution of sun worship holidays and festivals (Sunday,
Christmas, Easter, etc), the House of Yisrael literally fulfilled Psalms
74:8-9, as outlined above.
Though Christendom has abolished YHWH’s
feasts, it is appropriate to note that in the world tomorrow they will be
observed (Lev 23:2-4; Ezek 45:17; Zech 14:17).
Chapter
232--Overview of Scriptural Chronology
Background Information
A solar year has approximately 365.2422
days and the moon has about 29.53059 days per cycle (on average); thus, making
an ordinary (luni-solar) year have 12 moon/months and an intercalcary year have
13 moons/months with some seven intercalcary years every 19 solar years.
Astronomically, no time will ever
evidently repeat itself precisely. But
there are some time cycles which are very close and will almost repeat
themselves--like every 19, 315, 1040, 1355 or 1374 years.
The Scriptural cycles involve a
luni-solar year. Yearly time is counted
on the basis of every seven years and every 49 years. These 7 and 49 year cycles are apparently not
linked to astronomical conditions (similar to the weekly Sabbaths).
Thus, the possibility of a given time
situation ever repeating itself precisely seems unlikely. However, some yearly cycles do seem to carry
Scriptural significance--to include 7, 40, 49, 70, 360 (a prophetic year or
time), 390, 400, 430, 483, 490, 1260, 1290, 1335, and 2520.
The Word contains all kinds of
dates. These can be studied and put
together to form a yearly dating scheme from Adam as “Anno Hominis” or the year
of the era of man or Adam (abbreviated as AM).
Since the Julian yearly dating method
is flexible, allowing dates into the infinite past with the Before the Common
Era (BCE) definition or forward with the Common Era (CE) reference, it is
possible to relate any given Anno Hominis year to a Julian-Gregory year (within
reason).
Dating Creation
Most Christian chronologists calculate
that Adam was created in about 4004 BCE.
And this seems to be almost right, per the Hebrew Masoretic text of the
Tanakh. There seems to be no major
disagreement among Christian chronologists on this general time frame for
creation.
Conversely, Jewish chronologists have
dropped something over 200 years from the Persian period (making the year 2000
to be the Jewish year of 5760). Jewish
scholars realize that this dating presentation is seriously flawed and they
typically do not use it in their work.
Even scholarly works, like
“Encyclopaedia Judaica,” seem embarrassed with the flaw and rarely use the
scheme in their articles.
Ages 10-12
In a work or study of chronology, ten
to twelve years of age for a child seems to be very important for some reason
or reasons. Avraham prepared to offer
Yitzhak, evidently when he was ten; and YESHUA apparently entered the Temple
for dialogue and discussions with the Temple elders and leaders just after
entering his twelfth year.
At a first glance, it would seem that
age 10 to 12 should be the bar-mitzwot occasion. But today, it is 13 (“Encyclopaedia Judaica,”
v. 4, p. 243-245). In Second Temple
days, a boy could complete his first fast and be blessed by the sages at 12 or
13--which suggests the bar-mitzwot event (Talmud Sof. 18:7; Judaica, v. 4, p.
244).
The Damascus Document, evidently used
by the Essenes, equates childhood up to age 10.
This source expressly says that starting at age ten, the child is
considered a youth instead of a child (“The Dead Sea Scrolls, A New
Translation,” p. 145).
Some Problems
Another problem surfacing is that there
can be different starting and ending points of a year. While the entire Western, Christian, sun
worship culture presently uses a January 1 to December 31 year reckoning, other
peoples use other time frames.
The Scriptural year starts on Aviv 1,
which means a spring to spring reckoning, starting around day equal night
(about March 20d-22d in the Northern Hemisphere). Thus, the correct Hebrew year runs from Aviv
1 to Aviv 1 (in the spring), as discussed herein.
However, there is an agricultural year
(of planting and harvesting), which runs from Sukkot to Sukkot in the month of
Ethanim in the fall.
The Sabbath years follow the
agricultural year and the Jubilee year almost corresponds to it, although the
Jubilee seems to run from Yom Kippur to Yom Kippur. The kings in the House of Yehudah evidently
operated on the correct Aviv 1 to Aviv 1 basis, while those in the House of
Yisrael followed a Ethanim 1 to Ethanim 1 cycle.
Of all of the problems facing the
chronologists, perhaps the most difficult one to deal with is determining what
time period is precisely involved in any reference to chronological dates. For example, events that take place in human
lives do not necessarily conform to certain explicit dates. There is much flexibility in the actual
occurrence of events.
Kings die at different times of the
year and their rules typically are not precisely a given number of years. Like human ages (governing births and
deaths), a given, Scriptural age can be more correctly a precise number of
years, months and days. But normally,
the Word merely reports the year figure while ignoring the other more
definitive dates.
This has often worked for good because
the Judean kings always had a Scripturally reported rulership of a certain
number of years.
Thus, when a new king came to power (in
his accession year) that whole year (from Aviv 1 to Aviv 1) would be allocated
to the outgoing or dying king in power on the preceding Aviv 1. Hence, if a Judean king was king on Aviv 1
and died on Aviv 2, that whole year to the next Aviv 1 would be called his
year.
Any king dying before his official
reign started on Aviv 1 would only receive mention of his reign in months or
days. The new king’s “years” of rule
would not commence until the next Aviv 1, assuming that he was still alive and
still in power on that date.
The North Was Different
Conversely, the kings in the North seem
to have had reported years based on a fall to fall reckoning (although this was
to possibly change with Achav).
Obviously, the reported years can be considerably different between the
two kingdoms.
Though the counting of the years of the
Judean kings was fairly clear with only one year being allocated to one king,
things were more complicated in Northern Yisrael where the accession year
counted as a year for both the incoming and outgoing kings. Thus, when a king died and a new one took
over, that year (with a fall to fall reckoning) was ascribed to both
kings. This practice seems to have
changed with Achav.
It appears that people’s ages in the
Book were counted and recorded much the same way modern persons generally count
and record ages, although it might be true that whole years only were reported
in the various ages given for ages of the patriarchs (similar to the
kings). This seems to be the only way
that chronology will make sense.
Different Methods of Counting
The last major issue in reported years
is that there is inevitably a question of exactly how many years are involved
in a count because of the differences in counting; based upon inclusive
counting, as opposed to progressive counting.
This situation was commented upon in previous comments on three days and
three nights.
The phrase “in three days” can mean any
part of three days (based on inclusive counting). Thus, it might mean something just slightly
over one day.
Therefore, it is conceivable that
references to three years might actually only address one year and a part of
two other years. Otherwise, progressive
counting (like the definitive three days and three nights) is closer to truth.
Hence, the time, from one year to about
the same time next year, constitutes one year.
Counting from a point in one year to the same point (or nearby) in later
years gives one the correct total number of years. Examples of progressive counting involve
Yishmael’s birth to his circumcision (Gen 16-18) and the 12 years of
Nechemyah’s governorship (Neh 5:14).
The Main Difficulties
There are a couple of other most
profound problems dealing with any work on chronology.
First, there is a human tendency to
want to go beyond the Scriptures and turn to some secular work to tie
chronology to--as a fixed stationary post.
The problem with this practice is that almost all other dates, outside
the Scriptures, are notoriously corrupt.
Even the few that might seem to be
correct have to be handled suspiciously and carefully because of the common
problem with secular dates as reported by man.
Numbers of these dates are pathetically wrong. Many, many chronologists go to one of these
wrong dates and attempt to use it to tie or connect Scriptural dates to--as
anchors. And it won’t work.
At best, all one can do is recognize a
secular date and read it in the context that it may or may not be
correct--although since the time of Julius Caesar and his adoption of the
Egyptian, sun worship calendar in 46 BCE, secular dates are more likely to be
correct.
The second extraordinary problem to
deal with, in the context of studying and working with chronology, is that such
an effort is extremely complex and involves much difficulty in trying to
establish truth. About the only thing a
person can do is to determine Julian or Julian-Gregory dates which are
approximate or very close within one or two years, either way (up or
down).
The Controlling Factors
In a work on chronology, the overriding
control factor is YHWH’s Sabbath years and Jubilee years. Though not clearly defined in the Word, these
years were land rest years and thus were essentially agricultural in
orientation.
The Word prescribes certain things as
happening on those dates. For example,
on Sabbath years, the law was to be read, Hebrew slaves were freed, debts were
remitted, and the land enjoyed a rest (Ex 23:10-11; Lev 25:1-7 20-21; Deut
15:1-18; 31:10-13).
The Jubilee years were similar in that
the land enjoyed a rest, freedom was granted to slaves, debts were remitted,
and most importantly, the land was returned to its rightful owner (Lev
25:8-55).
Obviously, when there is a Scriptural
record of some of these things taking place, it is logical to give some
consideration to the likelihood of a Sabbath or Jubilee year.
The Sabbath and Jubilee years are
primarily complicated because they are outlined on a fall to fall reckoning
(with the agricultural cycles) while YHWH otherwise uses a regular year (or
religious year) calculation for chronology and other purposes (from Aviv 1 to
Aviv 1), except possibly for the kings of the House of Yisrael, before
Achav.
Thus, the Sabbatical land rest years
started at Sukkot in Ethanim of the sixth chronological year and ran until
Ethanim of the seventh chronological year.
This means that any reference or
focusing on a record of an event in a Sabbath year could involve the latter
part of the 6th year or the first half of the 7th year. The only thing that would be clear is that
the law was supposed to be read at the end of the 7th (agricultural)
year--actually at Sukkot in Ethanim of the seventh chronological year.
The Jubilee
Since the Sabbatical year starts in the
48th year and extends into the 49th year, the Jubilee immediately followed by
starting at Yom Kippur in Ethanim of the 49th chronological year (near the
completion of the 7th Sabbatical year) and running until Ethanim of the 50th
year.
Like the count to Pentecost, this 50th
year is also a year one of the next cycle (both agricultural and regular).
Leviticus 25 mixes these yearly
references up somewhat to leave the reader a little confused, if he does not
differentiate between the numbering of the regular chronological years as
opposed to the numbering of the agricultural years.
Thus, Leviticus 25:3-21 addresses the
agricultural years, but verse 22 changes the reference to the regular Aviv 1 to
Aviv 1 year, in the context of the Jubilee.
If one does not recognize this change in counting, confusion inevitably
results.
Consequently, what is sown in the fall
of the eighth year (the barley grains, which are sown in the fall/winter just
after the close of the Jubilee in the 8th or 50th agricultural year) can be
harvested at the next spring in the early part of the ninth (or 51st) chronological
year.
Because of this difference in
definitions, it is manifest that more complications are introduced in any
attempted establishment of chronology.
The Bottom Line
Again, the work of a chronologist, in
the context of achieving absolute, 100% correctness in data, is no easy
proposition. Determined dates must
generally be kept in the approximate mode, although many of them can be closely
dated within a year or two.
Chapter
233--Scriptural Chronology of Adam I
To Avraham
Despite a couple of minor hitches which
cause some confusion, the chronological count to Avraham is comparatively easy
with a count of the years from one father to his oldest son. Starting with Adam to Seth and forward to
about Noah’s 600th birthday, one arrives at the flood (Gen 5:1-32; 7:6). This count of years adds to 1,656 years.
There is no particular problem with the
count to the flood. But the first hitch
occurs with the birth of Arphaxad, which happened two years after the flood
(Gen 11:10). Since the flood persisted
for a little over a year, it is clear that Arphaxad’s birth happened when Noah
was 603 years old (Shem was 100 years old, as a matter of information). This gives one a date of 1,659 years from
Adam.
From Arphaxad, it is again possible to
add the ages up of the birth of the children and one comes easily to the birth
of Terah (Gen 11). But there are
problems in determining the birth of Avram.
The first remark seems to say that Avram and his brothers were born at
Terah’s age 70 (Gen 11:26).
But the NT has a slightly different
twist on this by noting that Avram left Ur of the Chaldees upon the death of
his father (Acts 7:4). He left at age 75
and his father died at age 205 (Gen 9:32; 12:4). This means that Avram was born when Terah was
130 years old. By adding up from
Arphaxad to Avram, one finds 350 years, which totals to 2009 AM.
When the student of truth recognizes
that year one of Adam started with the latter or bottom part of a Jubilee, it
is clear that 2009 AM was in the 40th Jubilee since creation. This is most interesting when another 99
years are added to reach Avraham’s 99th birthday when he entered into the
covenant with YHWH (Gen 17-18; Acts 7:8).
This 99 years takes one to 2108 AM--which just happens to be another
Jubilee.
To the Exodus
Yitzhak was born the next year, when
Avraham was 100 years old (Gen 21:5). By
adding in this next year, one arrives at 2109 AM. And while it is possible to continue from
there and count dates on forward to Yisrael and Yosef, this is a dead end in
terms of establishing the overall time system.
Instead, the student must jump forward
to the Exodus where the Book says that the Exodus occurred to the very day of
the completion of a 430-year period of time in which the children of Yisrael
were in Egypt (Ex 12:40-41).
Most chronologists attempt to start the
430 years count with Avraham’s 99th year.
Some even try to calculate from the birth of Yitzhak. But neither of these determinations will work
out with the facts, plus the crucial question of maintaining the Jubilee
cycles.
Avraham’s 99th year was a Jubilee and
year one of the Exodus was the latter or bottom part of a Jubilee, because it
was the beginning (year one) of a new time cycle. Moreover, the Dead Sea
Scrolls confirm that Moshe received his commission in a Jubilee (“The Dead Sea
Scrolls, A New Translation,” p. 263).
Year one of the Exodus had to be a
Jubilee. If the Jubilees hold, as they
must do so, one would have to count something like 441 years from Avraham’s
99th year or 440 years from the birth of Yitzhak to arrive at the Exodus. Manifestly, the 430 year count cannot
commence in either of those two definitions.
So here, a real complication can arise
because there are problems in defining this 430 years and particularly in
determining its start point. Again, the
answer lies in the NT where Shaul noted that the 430 years started when the
covenant was confirmed with Yitzhak (Acts 3:25; Gal 3:15-17). The Word describes this event (Gen 22:1-17);
but doesn’t date it, beyond making it plain that Yitzhak was a child or
youth.
Avraham’s Trial
Actually, the thing that precipitated
this trial for Avraham on Mount Moriah was his attitude toward his son
Yitzhak. Avraham had come to treat the
boy as his idol, his beloved (Gen 22:2).
YHWH put it to Avraham to take the
youth to Moriah in the context of offering him on an altar. Significantly, the actual Hebrew text does
not provide an express command to Avraham to kill the boy; but rather, to prepare
him on the altar for an offering.
Perhaps as long as Yitzhak was under
age ten, The ELOHIM put up with or tolerated the idolatry of Avraham over how
he loved Yitzhak. In short, YHWH must
have winked at the ignorance of Avraham as He has done with Yisrael and indeed
so-called humanity at large in later centuries.
But when the idolatry continued past
Yitzhak’s age ten, as the boy left childhood to become a youth, The MOST HIGH
must have determined to intervene to separate Avraham from his idol.
Importantly, Avraham must have known
that he was wrong. In that context, he
perhaps assumed that he was to slay the boy.
In any case, he went to Moriah and did confirm the covenant when he laid
Yitzhak on the altar and was prepared to kill him. Now, the problem is one of determining
Yitzhak’s age at this trial.
In the context that Yitzhak was a child
or youth, the only way that the Jubilee cycle works out is if the Moriah trial
happened when Yitzhak was 10 years old.
The next alternative would be that Yitzhak was 59 years old (to hold
firm on the Jubilees) and that option is totally out of the question since he
was married and almost a parent by then.
The 400 and 430 Years
With this outline, it is obvious that
Yisrael was not directly in Egyptian slavery for the 430 years, but only about
half that time--which is reasonable since the related end of the 400 years of
affliction connects with the fourth generation (Gen 15:16). Exodus 6:16-26 outlines the four generations
of Levi’s line to Moshe and Aaron.
Since a child is in the loins of his
father (Heb 7:1-10), the children of Yisrael were in Yitzhak’s loins from his
birth. Add this to the fact that Egypt
controlled most of Palestine and the Middle East, and it is easy to see that
the 430 years started with Yitzhak at age ten.
The reference to the 400 years, just
mentioned, is also important and must be interpreted and understood in
relationship to the 430 years. On this,
it is essential to note that they do not cover exactly the same time frames,
although they do often closely parallel each other.
Actually, the 400 years involve
affliction which can be added up from Yitzhak to the birth of Yakov (50 years);
from the birth of Yakov to his entrance into Egypt (130 years); the rest of the
Egyptian captivity, which consisted of slavery and affliction (180 years) and
which did not include the 70 good years under Yosef; and finally the 40 years
of affliction in the wilderness.
These events add to 400 years. There are evidently other methods of
calculating this 400 years as well.
By adding in the 430 years from the
offer of Yitzhak, this gives one 2549 AM at the Exodus, which just happens to
be the latter part of the 52d Jubilee.
Thereupon, Yisrael spent 40 years in the wilderness and entered the land
in the 41st year of the Exodus. Eight or
nine years later, the land was divided to its rightful owners in the 53d
Jubilee.
To the Temple
It is possible to trace all of the
dates from the Exodus to the building of the First Temple. However, it is not necessary since I Kings
6:1 carefully reports that 480 years elapsed from the Exodus to the second
month of Shlomo’s fourth year. This
calculates to 3029 AM.
Some nine years later, after completion
of the Temple and its furnishings and utensils, another Jubilee arrived (in
3038 AM)--in conjunction with the Temple’s dedication and following the return
of some land to its original owners (I Kg 6:38; 8:1-66; II Chron 8:1-2).
While not spending time with the actual
years of the judges, it is possible to verify the 300 years outlined in Judges
11:26 (completely) and the 450 years (approximately) mentioned by Shaul in Acts
13:20.
This material is extremely
complicated. But it will be useful to
realize that complete reconciliation is possible and particularly so when one
understands that on occasion, there were two judges, both functioning at the
same time in Yisrael (one on the West bank and the other on the East bank of
the Jordan).
There is some complication over the
judgeship of Shmuel and the reign of Shaul.
Shmuel and his sons get credit for judging 20 years to the time when
YHWH’s choice of David took over the unified kingdom (I Chron 11:3).
This judging by Shmuel and his sons
essentially paralleled the time that the ark was in the hands of the
Philistines (seven months) and at Kirjath-jearim (20 years) before David
recovered it (I Sam 5:1; 6:1; 7:1-2; I Chron 13:6).
Correctly, Shmuel and his sons judged
about two years before Shaul, the 11 or so years of Shaul and the 7 years of
Ishbosheth (while David ruled Yehudah 7 years--I Sam 8:1-2; 31:6; II Sam 2:4,
10-11; 5:4; I Chron 13:6).
The implied 40 years reign of Shaul in
the NT (Acts 13:21) is impossible in view of the fact that the ark was only in
Kirjath-jearim 20 years. Shaul’s rule
was a part of this 20 years. What then
is the NT 40 years reference? It is not
clear--unless it was Shaul’s age or some other definition relating to Shaul or
his line.
Approximately 36 years later, after the
Temple started, one comes to the last year of Shlomo--which was Rechavam’s
accession year and possibly involved the division of the kingdom (which also
could have conceivably happened in the first countable year of Rechavam and
Yarovam). In any case, this takes the
counter to 3065 AM.
The Kings
The chronology of the kings of Yehudah
is next. And this is not as hard as many
scholars try to pretend. Actually, the
king lines in Yehudah can be readily added up and they add up to 393
years.
However, this is one year short when
one calculates the 23 years of Yirmeyahu’s prophecies (Jer 25:3). Apparently, the throne was vacant on Aviv one
just after the reign of Jehoahaz (who is only credited with a three months reign--II
Kg 23:31; II Chron 36:1-14). Thus, by
adding in the 394 years, one comes to 3459 AM, the year Jerusalem fell (which
actually happened early in the year, in the summer).
One must understand that these 394
years are calculated by progressive counting from Shlomo’s last year and
Rechavam’s accession year (this count is 395 years by inclusive counting), as
noted above (or 394 years from Rechavam’s first year to Tzidkiyahu’s 11th year,
by inclusive counting).
This time frame completely jives with
several Scriptural references which identify or suggest Sabbath and/or Jubilee
years. For example, the law was read in
Jehoshaphat’s third year (apparently a Sabbath year--II Chron 17:7-9), and the
Jubilee sign was given to Hizkiyahu in about his 12th or 13th year (II Kg
19:29-30; Isa 37:30).
There is another powerful confirmation
of the 36 and 394 year counts to take one to 3459 AM. According to Jewish traditional knowledge,
the First Temple lasted 430 years. This truth
verifies the Scriptural record of the lines of the Judean kings and disproves
all attempts of Christian scholars to cook up some other explanation for the
Jewish kings as they have attempted to do over the years.
In a related matter, it should be noted
that the actual division of the kingdom possibly occurred in Shlomo’s last
year. By progressive counting to
Tzidkiyahu’s 11th year, some 394 years elapse.
This point will be significant later in addressing the prophetic age end
and the allocation of 394 years to Ephraim and judgment.
The Four Decrees
The decreed punishment on Yehudah was
70 years (Ezra 1:1-5; 3:1-6; 5:13; 6:3; Jer 25:1, 9-14; 29:10; Dan 5:31). This 70 years to the release under Cyrus
takes one to 3529 AM which correctly just happened to be the bottom part of the
72d Jubilee year (correctly, as it should be).
The next important calculation must
address the point commencing the period of the prophetic 483 years to The
MESSIAH (Dan 9:24-26). This one is
complicated because there were four decrees.
Different people have tried to use each
of the four decrees in conjunction with secular dates in an attempt to bring
the 483 years up to about 27 CE, which is alleged to be the start point of
YESHUA’s ministry (correctly, it seems to have started in the fall of 26 CE,
following His spring baptism, and lasted 3 1/2 years).
Actually, at least three of the four
decrees are important and complement each other, although one of them is the
primary vehicle to reach The MESSIAH.
The first decree, and certainly the
most important one, is the one made by Cyrus in his first year (II Chron 36:22;
Ezra 1:1-5; 3:1-6; 5:13; 6:3). It covers
the return and the commencement of the rebuilding of the Temple.
The next decree apparently came around
31 years later in Darius’ second year (Ezra 4:24; 5:7; 6:1-12; Hag 1:1-2:1, 10;
Zech 1:1). This one revived and
reinstated the first one, which had lapsed from the persecution by the
Samaritans and their Amalekite allies to halt the Temple work.
Darius issued the third decree in his
seventh year in the form of a letter to Ezra to authorize him and others to
return to Jerusalem and to carry some silver and gold as offerings and to
inquire about Yehudah and Jerusalem, according to The ELOHIM’s law (Ezra 7:8,
11-26).
The fourth decree came some 13 years
later in Darius’ 20th year (Neh 1:1-2:1, 6-8; 6:15; 8:1-18; 9:1). It authorized the rebuilding of Jerusalem,
which was to come about 49 years (or one Jubilee) after the first decree.
In any case, this last decree came in a
Jubilee year which would be the next one following the one occurring with
Cyrus’ release. By inclusive counting,
the end of the seventh and/or forty-ninth year (which starts the next Jubilee)
is confirmed when the covenant was renewed and the law was read (Neh 8:1;
9:38).
There is another subtle aspect of this
483 years count off to The MESSIAH which is not readily apparent upon reading
the decrees and looking at their historical fulfillments. This concerns a possible application in the
age end. It will be assessed in some
detail herein in later chapters and in Appendix E.
The Important One
But as noted above, the important
decree is the first one where the mark off to YESHUA correctly commenced. The
actual data on the Persian king line and the early years of YESHUA seem to suggest
that the seventy weeks prophecy of Daniel 9:24-26 involves inclusive
counting.
In this context, it does represent a
change in the method of chronological counting (which apparently had been
progressive counting earlier). In any
case, the 483 years from 3529 AM by inclusive counting takes one to 4011
AM.
It found its fulfillment when Miryam
took YESHUA to the Temple for her purification (Lu 2:22-39). At that time, both Shimon and Anna recognized
YESHUA as The MESSIAH, as their own words clearly reveal--obviously, in the
context that Yisrael was then looking for the fulfillment of Daniel
9:24-26. This event actually happened
when YESHUA was perhaps around two or three years old (c2 BCE, as will be later
established).
Why the delay in this custom? First, the law required at least a further
lapse of 33 days beyond the 8 days wait for circumcision (Lev 12:1-8). Hence, the people sometimes had a delay from
a child’s birth (and circumcision, if a boy) until they had an (or another)
occasion to go the Temple for the purification.
In Miryam’s case, she, Yosef, and The Baby YESHUA fled to Egypt, shortly
after His birth and circumcision.
Literally, she had no practical
opportunity to go to the Temple until after they returned from Egypt (following
the death of Herod) and possibly just before going on to Nazareth (Lu
2:22-39).
Matthew 2:22 seems to suggest that upon
returning from Egypt to Palestine the family went initially to the
Galilee. Perhaps the Galilee was the
initial, temporary destination; before Miryam went on to Jerusalem for her purification,
and then a return to the Galilee.
Regardless of the exact chronology and
movements, the evidence is persuasive that Miryam’s purification probably did
not happen until around the year 2 BCE, which seems to be the close of the
483-year prophecy to the coming of The MESSIAH.
The best evidence is that YESHUA was
born around the 10th day of Aviv in 5 BCE.
Supposedly, Herod died in 4 BCE.
However, that date is now being disputed by recent scholarship which
tries to make the case for the death of Herod in the period 3-2 BCE.
Frankly, this writer would not argue
the point either way. If Herod did die
from 4 to 2 BCE, Yosef, Miryam and YESHUA could have returned easily in 2 BCE
(perhaps in very early Aviv, 2 BCE, before His third birthday). Likely, some time elapsed for them in Egypt
to learn of Herod’s death, to make preparations and to return to Judea and
Jerusalem.
More on the Delay in Returning to Palestine
Plus, the political situation in
Palestine following the death of Herod was extremely pernicious. In “A History of the Jewish People in the
Time of Jesus Christ” (p. 1-6, v. ii, division 1), Dr Emil Schurer describes
the climate there of one almost like civil war.
The problem arose because there were three different factions vying for
power.
Old Herod left three or more
conflicting wills which divided up his kingdom to his surviving sons. In will two, Herod’s son Antipas was named
successor to get most of the empire. But
in will three, Antipas only got the Galilee and Perea while son Archelaus
received Judea, Samaria and Idumea and son Philip and Herod’s sister Salome was
given the other territories.
This conflict caused the sons Antipas
and Archelaus to plot and connive against each other in Palestine and in Rome,
as they each tried to take over. In
time, both of them took off for Rome to try to persuade Caesar to intervene in
his individual behalf. But there was a
third faction in the game.
As
will be addressed in a later chapter, Herod was a very evil tyrant whom the
people passionately hated. Consequently,
when he died, the true Jewish people in Judea decided that they had had
enough. Some of them began congregating
around the Temple area at Passover time (perhaps in 4 BCE) to try to get some
justice from Archelaus for Herod’s murder of two “rabbis.”
Archelaus responded by rushing in
soldiers to run the people out of the area or
disperse them. The soldiers were
outnumbered. So the people stoned them
and they retreated. Archelaus sent in
more troops and the area was on the verge of anarchy, before the soldiers
finally put down the rebellion.
The common people suffered greatly
under the evil of Herod. So, after the
incident with Archelaus, they decided to send a delegation to Caesar to plead
for a termination of the rule of the Herods.
This delegation did go to Rome and make its plea--along with the
requests of Archelaus and Antipas. As
will be later discussed, Rome took Judea from the Herods and placed it under a
Roman Governor in 6 CE.
But even thereafter, the evil,
Amalekite, Herod family continued to pull many of the strings of power in much
of Palestine. In 41-44 CE, Judea was
placed under Herod’s grandson Agrippa I.
With his death, it reverted back to the Romans (but again, with the
Herod family continuing to exercise much power in the background).
The Turmoil Was Known
This political turmoil and interplay
going on in Judea with the death of old Herod would have been known at some
point in time by Yosef and Miryam. There
is almost no question about it whatsoever--they would have surely been hesitant
about rushing back to Palestine until things settled down somewhat. Easily, one or two years could have elapsed
before they left Egypt. Probably, they
returned to Judea around 2 BCE.
Eight years later, one arrives at 7
CE (4019 AM)--which was a Jubilee year
and possibly the year that Luke describes as being the year YESHUA started His
twelfth year (His birthday) and His visit to the Temple. If YESHUA was born in early Aviv of 5 BCE, He
completed eleven years and entered His twelfth year in 7 CE.
Revisiting the Other Decrees
Though the decree with Cyrus in 3529 AM
is assuredly the right one, two of the other decrees can also be used. A count of 31 years from 4011 AM (c2 BCE)
takes one to 30 CE and the death of YESHUA on Moriah. The essence of this calculation is that the
483 years can be calculated from Darius’ second year to arrive at YESHUA’s
death.
The fourth decree also has relevance in
that it came at the end of the first 49 years and commenced the next count of 62
weeks (of 434 years) to also arrive at 4011 AM or about 2 BCE by inclusive
counting. In other words, a person can
count 483 years from Cyrus or 434 years from Darius’ 20th year and still arrive
at the same place in time.
What this amounts to is that three of
these decrees complement each other and act to confirm the validity of the
overall chronology. All three provide a
means to reach YESHUA, depending upon whichever method a person wishes to
follow. But correctly, Cyrus’ first year
is certainly the one being referred to in the Scriptures.
This writer is unable to attach
significance to the third decree in Darius’ seventh year at the moment,
although it may have importance as well and particularly if the chronology of
YESHUA’s life is not exactly known as most scholars now believe.
As cited above and as calculated in a
former chapter, the best evidence is that YESHUA was born in 5 BCE (although
the case can be made that He was born in 6 BCE--if He actually completed 12
years in 7 CE). He was baptized at
Passover upon completing 30 years of age.
As noted earlier, this would have been in the spring of 26 CE (30 years
from 5 BCE).
During the fall of 26 CE, His public
ministry commenced, evidently in the seventh month (Lu 4:16-21). Since His work was to apparently cover a 3
1/2 years time frame, it would have ended at Passover in 30 CE, which; as noted
earlier, is the traditional year that
most Christians accept for His death.
Thus, He was cut off in the midst of a week.
However, if this accepted chronology on
the life of YESHUA has any dating flaws, there could be some minor alterations
in the fulfillment of Daniel 9:24-26 which would still allow all four of the
decrees outlined so far to have enormous importance. Without trying to be dogmatic on this line,
it must be acknowledged.
Verifying the 40 Years
By counting 40 years from 30 CE (for
the test on the Jews, following the death of YESHUA), one arrives at 70 CE,
when Jerusalem fell.
The Mar-Apr 2002 “Prophecy Flash” (p.
22-24) had an article by William F. Dankenbring on “How Long Was Jesus Really
in the Grave?” which focused on the dating of YESHUA’s death in 30 CE and the
elapse of forty years before Jerusalem and the Temple were destroyed.
Dankenbring’s work quotes several
excellent sources to establish this forty-year dating arrangement quite
conclusively. First, this article cited
the Talmud (Shabbat 15a) which said that forty years before the destruction of
the Temple, the Sanhedrin was banished (from the Chamber of Hewn Stone) and sat
in the trading station on the Temple Mount.
Forty years before the destruction of
the Temple in the summer of 70 CE certainly takes one back to 30 CE. Dankenbring than asks if the Sanhedrin had to
move its work because of the earthquake which struck the Temple Mount with the
death of YESHUA (Matt 27:51)?
This “Prophecy Flash” story also took
note of the words of Rav Leibel Reznick that the Sanhedrin stopped judging
capital cases for forty years when it was moved to the shopping mall (in 30 CE,
per the Talmud). The Talmud (Sanh 1:1;
7:2) has a similar passage indicating that capital punishment was taken from
the Jews forty years before the destruction of the Temple in 70 CE.
Based upon these reports, Dankenbring then
asks if the elimination of this power by the Sanhedrin had anything to do with
the execution of YESHUA that year?
More From the Talmud
The Talmud also offered some other
phenomenal reports that happened forty years before the Temple was destroyed. First, the “Jerusalem Talmud” said that the
“western light went out, the crimson thread remained crimson, and the lot for
the Lord always came up in the left hand.
They would close the gates of the Temple by night and get up in the
morning and find them wide open.”
The “Babylonian Talmud” (Yoma 39b) said
that “the lot (‘For the Lord’) did not come up in the right hand, nor did the
crimson-colored strap become white; nor did the western most light shine; and
the doors of the Hekel (Temple) would open by themselves.”
The lot involved was the one cast on
Yom Kippur to determine which of the two goats would be for YHWH and which
would be the scapegoat for Azazel or Satan.
The lot was in the form of a white or black stone. The process involved a random selection based
simply on chance. Per the Talmud, for
forty years (after 30 CE), the lot always came up black.
Statistically, the odds for this
occurrence was put at 2 to the 40th power or one out of 1,099,511,627,776 (per
Dankenbring). Thus, it was statistically
out of the question.
The second miracle concerned the
crimson strip which was tied to the Azazel goat. Historically, it turned white. Starting in 30 CE, it remained crimson. The next miracle occurred for forty years
when the Temple doors would open by themselves automatically at night for 40
years. The last miracle was that the
Menorah light in the Temple went out for forty years and would not shine.
Obviously, something happened in 30 CE
to completely altar events in the Temple for the next forty years until the
facility was destroyed by the Romans.
Assuredly, these several events help establish 30 CE as the year of
YESHUA’s death.
Other Options
But there is more to come on YESHUA’s
chronology. Some years ago, Christian
scholar Dr Ernest Martin, formerly of Portland, Oregon, offered some research
suggesting that YESHUA was actually born around 3 BCE or much later than
usually believed by most scholars.
Also, over the years, some few
Christian denominations have built a case that The MESSIAH was impaled in 33 CE. If these two possibilities can be supported,
some interesting significance can be attached to Dan 9:24-26.
If the first decree of 483 years (of
Cyrus) expired in 3 BCE (which could have happened if the previous 70 years of
punishment of the Babylonian exile was by inclusive counting), it would have
authenticated YESHUA’s birth. If the 483
years was counted from the second decree (Darius’ 2d year or 31 years after the
Cyrus decree), it would still take one to 29 CE and the possible start of
YESHUA’s ministry.
A count of five years by inclusive
counting or four years by progressive counting takes one to 33 CE and the
alleged impalement year.
In this instance, Daniel’s 70th week
would have started in 29 CE. And in the
midst of that 70th week (Dan 9:26-27), YESHUA would have been cut off. That chronology would allow only a need for 3
1/2 more years or so of the 70th week to be fulfillment during the work of the
real two witnesses (when they, like YESHUA, will preach truth to the
world).
Obviously, if this chronology can be
worked out, it might also be applicable in some fashion in the context of
YESHUA’s life covering 6 BCE to 30 CE.
This possibility is for information only. Actually, none of these options will have any
material impact on the overall question of chronology, which is the subject of
this chapter.
Some Difficulties
Some complications can arise over the
Persian years when the Book’s dating practices slowly passed off the
stage. First, there is the question of
determining exactly what time frames were used to identify the yearly reigns of
their kings.
Possibly, their accession years started
when they assumed the throne and maybe their dating methods involved a count
starting on some other month besides Aviv near the spring equinox. Darius’ 20th year suggests this--since the
9th Scriptural month (Neh 1:1) comes before the 1st month (Neh 2:1) and the 6th
month (Neh 6:15).
Yet, in Haggai and Zekharyah, the
months seem sequential from the 6th one forward to also complicate the start of
Darius’ reign (perhaps meaning that the dates in Haggai and Zechariah are
Scripturally stated in the Palestinian environment while the dates in Persia in
Nehemiah are expressed in the Medeo-Persian methodology).
There is furthermore a problem in
determining which kings ruled In Persia and over which years. The key to understanding and reconciling
these years evidently can be found in Daniel 11:1-3, which allows for four or five
more Persian kings before the Grecian empire gains power under Alexander the
Great.
The Persian rule was a little shorter
than what most Christians would allow (but far longer than Jewish
calculations). Once the student of truth
arrives at the time of Alexander the Great, work on chronology becomes
substantially easier. Secular records
are available which outline the reigns of various rulers of Greece and
Rome.
While some of these secular records may
not be completely correct and should be used with caution, their availability
does otherwise help considerably in research on chronology.
There is some data from the Apocrypha
and particularly the two books of Maccabees which helps greatly in verifying
these secular records. There is even
some chronological references in the New Testament which can benefit the
student of truth working on chronology (Matt 2:1; Lu 2:2; 3:1; Jo 2:20,
etc).
To the extent that the NT is
authoritative, one can certainly accept these remarks as being correct.
Ultimately, the chronological findings
from man’s record of history can always be subjected to a check of the Sabbath
and Jubilee years to verify them and keep them in check. Indeed, they should be linked with the
Sabbath years and Jubilees to insure their validity.
Chapter
234--Scriptural Chronology of Adam II
YESHUA’s Time--A Benchmark
By chronologically getting to the time
of YESHUA in the first century BCE (as was done in the preceding chapter), it
is possible to relate all of this material to the current Julian-Gregory
calendar.
While one may use the historical data
on the life of YESHUA, the best method is likely the use of the fulfillment of
prophecy, in the context of the fall of Jerusalem. Most chronologists date this event to be
about 586 BCE, primarily because of fallible secular records.
But the correct dating can be readily
established because seven prophetic times of 360 years each (totaling 2,520
years) was to fall on Yehudah before her punishment ended in respect to
Jerusalem. And when did this 2,520 years
end?
It ended in the Six Day War of early
June 1967 when the Jews took control of the old city. The period of 1966-1967 was a Jubilee, which
makes a lot of sense. By counting back 2,520
years from 1967, a person arrives at 554 BCE for the fall of Jerusalem.
Since 554 BCE equals 3459 AM (on a
spring to spring reckoning), it is evident that 554+3459-1 will establish the
Julian-Gregory year of creation.
With this single date of 554 BCE, all
other relevant chronological dates immediately fall into place and correctly
connect to all Jubilee and Sabbath years.
Per this writer’s reconstructed chronology of history, the creation of
Adam is put at about 4012 BCE (concluding 6,000 years in the spring of 1989).
In terms of the Jubilees, many of them
have already been highlighted above and in the preceding chapter. Mention can be made again to several
important ones--like 6-7 CE (when YESHUA went to the Temple, evidently upon
entering His twelfth year), 1868-1869 (the start of modern, Jewish plans for
Aliyah to Palestine), 1917-1918 (Allenby’s conquest of Jerusalem) and 1966-1967
(Jewish capture of old Jerusalem).
The 7,000 Years of Adam’s History
The Scriptures appear to describe an
allocation of 7,000 years of time to the Adam kind for certain purposes, which
evidently will be fulfilled in the context of those 7,000 years (technically
7,056 years, as will be demonstrated below).
The primary basis for this expected
7,000 years block of set off time hangs initially on the prophetic significance
of the seven day weekly cycle, established at creation (Gen 1:1-2:2). The seven day week, now known to man, is
extremely unique for a lot of reasons.
First, it is different from all other
calendar computations since the weekly cycle is totally independent of all
astronomical motions now known to man.
If the weekly cycle does correlate to some heavenly cycle, this fact is
now largely unknown to man on planet earth.
Perhaps, in the world tomorrow, under
YHWH YESHUA’s government, incredible new knowledge and understanding will
surface. Some or much of it may even now
be present in the Hebrew Scriptures, but just be beyond the capability of us
mortals to presently understand it.
Otherwise, man and work animals as well
need a rest day. And they need it once every
seven days (following six days of work).
The biological rhythms of men and domesticated work animals (and
possibly other life forms as well) properly adjust to such a pattern. Any other attempts at a six or eight day week
have always failed in the historic sense.
In the context of Scriptural prophecy,
the Word declares that a day to The MOST HIGH is like a thousand years to the
Adam kind inhabiting planet earth (Ps 90:4; II Pet 3:8). In the vein that Adam has been allocated 6,000
years (or six days according to The HIGHEST) for work here on earth, he is due
a sabbatical rest--which is what Shaul alluded to in his epistle to the Hebrews
(Heb 4:8-9).
The early “Epistle of Barnabas” offered
this analysis in support of the idea that 6,000 years was allocated to Adam and
the seventh 1,000-year period would be the millennium under YESHUA (“The New
Testament A Historical Introduction to the Early Christian Writings,” p.
386). This thinking has affected
believers for most of the last 2,000 years.
A Dual Meaning
George M. Lamsa’s work on the
Scriptures, from the Aramaic Peshitta, gives Hebrews 4:9 clearly in the sense
that it is the duty of the people of The ELOHIM to keep the Sabbath--in
reference to the Seventh day Sabbath.
However, most translations translate
Sabbath as rest. This allows most
students of the Word to connect the idea to a great Sabbatical rest or Sabbath
for the collective people, as the context of Hebrews 4 allows.
Therefore, the best view seems to be
that Hebrews 4:8 has a dual application and meaning. In the historic sense, it represented the
weekly Seventh day Sabbath and its application to the people of The
ELOHIM. But this reference is also
prophetic. In that vein, it has far
reaching significance for the people of The ELOHIM in the future.
Since a day with YHWH represents a
thousand years with Adam, the Seventh day of YHWH appears to represent a coming
1,000 years of rest for Adam. Students
of the Book have come to understand this coming 1,000 years of rest as the
promised, seventh millennium when YESHUA returns to judge man and rule this
planet for a thousand years (Rev 20:1-7).
The 144 Jubilees
Thus, the Scriptures appear to describe
an allocation of 7,000 years of time to the Adam kind for certain purposes,
which evidently will be fulfilled in the context of those 7,000 years (yes,
YESHUA is A SON OF ADAM when He rules earth for the seventh period of 1,000
years).
But since The MOST HIGH has tied His
dating method closely to the Jubilee cycle, it is also probable that this 7,000
years block of time is related to the Jubilee periods.
Accordingly, it appears that the total
allocation of this age seems to be 12 x 12 Jubilee periods (of 49 years
each)--meaning 7056 years in total. The
number twelve in the Scriptures signifies completion. Manifestly 12 times 12 (totaling 144) would
be the epitome and totality of completion.
Besides the value of twelve and the
fact that 7,056 is the summation of 12x12x49, there is some interesting
Scriptural evidence in support of this likelihood. The chronology of Genesis 6:3 establishes
some reasons to believe that 144 Jubilees (12 times 12) is indeed the total
allocation of time in this one block being allocated to reconcile Adam.
Per the chronology outlined in the
prior chapter, Adam’s son Seth was born in c3883 BCE. From his birth to the year 1998, precisely
some 120 Jubilees (5,880 years) pass.
Genesis 6:3 allocates 120 periods/yomim (which can mean Jubilees) to
Adam man in some configuration. The year
1998 is awful close to the age end, which will be described and established in
subsequent chapters and in Appendices D and E.
This writer is suspicious that this
allocation of 120 periods is an approximate reference to the allocation of time
to Adam’s children to govern themselves before their governments on earth are
terminated with the arrival of YESHUA, The SON OF ADAM, and His millennial
reign over earth.
Perhaps the case can be made that
Adam’s time (after he was expelled from Eden and before the birth of Seth) must
be included in this 120 Jubilee calculation.
That may seem plausible. But
manifestly, Adam was in a different category than his children (in the sense of
his unique creation and the fact that the promise of life given him may have been
somewhat different from that given to his children).
Possibly 7,056 Years in Total
In any case, if the total allocation
was 7,056 years and if Seth and his children receive 5,880 years, what about
the difference--which is 1,176 years.
Well, by adding in Adam’s rest, which occurs during YESHUA’s precise
rule of 1,000 years (Rev 20:1-7), and the 130 years of Adam (before Seth was
born--Gen 5:3), one accounts for 1,130 of these years--leaving only 46
years.
By adding the 46 years to 1998 CE, one
comes to the year 2044 CE which possibly is the last year to precede the exact
point of the start of Adam’s rest and the 1,000-year millennial rule of YHWH
YESHUA (which probably commences in the spring of 2045 CE).
Furthermore, if the Adamic kind was
allowed precisely six days (of 1,000 years each) then Adam’s 6,000 years was up
in about 1989 CE (which is what Adamic chronology adds to--as illustrated in
this production). Thus, from 1989 (the
technical end of Adam’s 6,000 years of work and mis-rule) to 2045 (the start of
YESHUA’s actual 1,000-year reign), there are exactly 56 years.
Could this 56 years be transitional
years between Adam’s 6,000 and YESHUA’s 1,000?
This writer believes so. This
would mean that from the spring of 1989 CE unto the spring of 2045 CE, the
world can be in a transitional state with the phase out of Adam’s mis-rule of
earth (correctly under Satan’s direction since he has been the real deity or
“god” on earth followed by Adam) and the start of YESHUA’s reign.
While this 56 years may possibly occur
at the end of the 6,000 years, and the beginning of the last 1,000 years, it
might be allowed that some of the years in the count may have occurred at the
beginning of Adam’s time (for example, the book of Jubilees indicates that the
first sins of Adam and Eve occurred seven years after their creation--Jan-Feb
2001 “Prophecy Flash,” p. 15).
Maybe Adam’s allocation of 6,000 years
started with his entrance into sin.
The Delay
The last question is why does it take
56 years to phase in YESHUA’s rule? The
answer is simple. The problem is that
when YESHUA returns (in Yechezkel’s 37th year), the world will not accept His
government. There is first His conquest
of the promise land; and second, the Gog and Magog conflict--both of which
occur after He returns (Ezek 38-39).
Furthermore, there is the obvious 40
years of punishment upon Egypt because of her sins (Ezek 29:1,9-16). The peoples of the world are not going to
immediately abandon Easter and Christmas for Passover and Sukkot--as will be
the requirement when YESHUA returns (Zech 14:16). Egypt and certain other nations will rebel
and refuse to worship YHWH YESHUA (Zech 14:17-19).
Yes, there will be a transition because
the nations will not readily accept YHWH YESHUA’s rule. It will take time to bring the globe’s people
into harmony with YHWH YESHUA and His laws.
The world must abandon its historic sun worship religions and human
governments and accept YHWH YESHUA’s laws and government in Jerusalem. This will take time.
Putting these texts together, it
appears that it will take 40 years of punishment upon Egypt to bring them into
line and make them worship YESHUA and keep Sukkot. The essence of this presentation is that the
world has been in a transitional state since 1989. Yakov’s Trouble seems to strike the House of
Yisrael in Yechezkel’s 30th year. So
things will really intensify from then on to when YESHUA finally does
return.
Therefore, it appears that 6,000 years
was given to Adamic rule, 56 years for the transition, and then finally the
1,000-year millennium (under YHWH YESHUA’s total government over earth) to be
started in 2045 and to end with 3044.
This adds to 144 Jubilees of 7,056 years.
6,000 Years Are Up
Per this presentation on chronology, it
would appear that Adam has now completed his basic six thousand years of work
and misrule of this globe. As noted
above, this 6,000 years was perhaps up in early 1989. And truly, since then, the world has been
waxing worse in a period of transition (under man’s misrule) and growing more
unstable, as a prelude to the age end.
Something big is now on the immediate
horizon--as it correctly should be--per YHWH’s proven chronology of Adam’s
time. And really, that’s what the
Scriptures depict and communicate.
Finally, the only chronology that seems
possible has to be in the context of the chronology associated with Adam.
In this sense, who knows how old the
earth really is? Who can correctly date
Genesis 1:1? If it takes huge thousands
and/or millions of years for the light from various stars to reach earth (from
Avraham’s time to the present), it is patently clear that the universe is
substantially older than 6,000 years.
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