| (Copyright) by Gary Miller (Pocahontas, Arkansas) |
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| The Scriptural calendar has been a matter of differing views since time immemorial. A major cause for this uncertainty is the loss in antiquity of the knowledge of the patriarchal astronomers. Although only sketches remain within the Scriptures, enough details are there to set weekly and annual Sabbaths, New Moons, Land Sabbaths, and Jubilee years. This is not unexpected since Yahweh commands observance of those times in their seasons (Lev. 23:4; Gen. 1:14). How could He command us to keep His Sacred times, which is the sign He sanctifies us (Ex. 31:13; Ezk. 20:12, 20), but leave no record in His Sacred Scriptures showing how to set those times? A survey of writings on this subject clearly shows numerous calendar dates for those times based on a variety of assumptions which must be compared with Biblical definitions. Separating Bible facts from tradition and private interpretations is often a thorny task. This short study cannot possibly cover all details of such a vast topic but is intended to focus on a few common views found in literature on the subject. What follows is a brief study of five common beliefs about the Biblical Calendar. (1). THE SUNSET-TO-SUNSET DAY (a). Leviticus 23:32: One of those traditions is the sunset-to-sunset day which the vast majority of Sabbatarians use. Somewhat surprising perhaps, this nearly universally accepted definition has no Biblical basis; especially including Lev. 23:32 which in context, can at the very most, only refer to Atonements; not all Sabbaths (Lev. 23:27-32). Note in verses 27-31 only the tenth of the seventh month is mentioned. Pulling Lev. 23:32 out of context and applying “…from evening-to-evening shall you observe your Sabbath” to all Sabbaths is a common mistake. The complete explanation of this verse requires more than just those facts; but is left to another discussion. (b). Evening and Morning: Is not the six times the Genesis record (Gen. 1:5,8,13,19,23,31) says “…and the evening and the morning were the first day…the second day…the third day….” definitive; that a Scriptural “day” starts at sunset, at evening, and runs through the night to the next sunset? (c). The Place to Start: No, and for this reason. The place to begin defining the Biblical day is not with those phrases, but the first two lines of verse five that precedes them: “And Elohim [KJV “God”] called the light Day, and the darkness He called Night.” These are His unequivocal definitions of Day and Night. What is “light”? “And Elohim saw the light [was visible] …and Elohim divided the light from the darkness.” (v. 4; separated one from the other). What light? “…the greater light to rule the day…” (v. 16) which is the Sun (Psa. 136:8). Clearly, when the Sun’s light rules, that period is by Scriptural definition, the Biblical Day. Equally certain is the period of its rule starts at the earliest light of dawn long before sunrise, until night sets in about an hour or so after sunset. Simple observation shows us the same thing. The Scriptural Day from dawn-to-dark is 12 to 17 hours or so depending on the time of year. In the summer daylight is longer. Shorter daylight time occurs in winter. The Biblical day is just the light portion of the 24-hour period. That is why day and night are mentioned separately numerous times (Gen. 7:4; 8:12; Ex. 10:13; 13:22; Num. 9:21; 11:32; Deut. 28:66; Jer. 33:20; Matt. 4:2; 12:40; Rom. 13:12…etc.) No amount of ingenuity can explain away those absolute facts of Scripture defining the Day as light, and darkness as Night. Once we find a solid definition in Scripture, we must stick with it. No other verses can change nor contradict these definitions. (d). Contradiction: Claiming the evening starts at sunset and continues to include the night too, contradicts the clear fact it has already been defined six times as part of the light: evening and morning were…the Day. All further conclusions about the Sabbath or other Biblical days must conform to those established facts that day is light, and darkness is night. What is left to do is believe, accept, and apply them. (e). Where Israel got their Sunset-to-Sunset “Day”: Now, since the sunset-to-sunset day is not Biblical as shown beyond controversy, where did Israel get that idea? Notice the historical fact that some Israelites adopted the sunset-to-sunset day while in Babylonian captivity as shown by this frank admission from J. Z. Lauterbach: “There can be no doubt that in pre-exilic times the Israelites reckoned…The day began with the dawn… [notice] in post-exilic times, however, …a change in the system of reckoning the day was made, and the day was reckoned as extending from the preceding to the following evening…” (“When Does the Sabbath Begin?”, Rabbinical Essays, by Jacob Z. Lauterbach, Hebrew Union College Press Cincinnati, 1951; pp. 446-451; my emphasis). The facts of history do not lie. But there is little doubt such a huge change did not happen overnight. Gradually as apostates seized control of the seats of authority and influence, the non-biblical sunset-to-sunset day prevailed. This is a recurring theme of history in which the truth is pushed aside to make way for apostasy. Once apostasy becomes tradition, eventually the traditions become the “truth” which are then rarely questioned. The widespread use of Babylonian calendrical methods has replaced the Scriptural Calendar which set the true Sabbaths of Yahweh. As a sign of sanctification (plural; Ex. 31:13; Ezk. 20:10, 20), they clearly are a vital part of His plan of salvation; a role not to be underestimated. (2). THE VERNAL EQUINOX VERSUS “THE TURN OF THE YEAR” (a). The Vernal Equinox is commonly used as a Biblical marker to start the year. This mimics Constantine’s Nicaean Council edict which connected Easter with the vernal equinox. Where is any reference in the Bible to the vernal equinox? The method generally used is to spot the new crescent in the evening sky relative to the vernal equinox to begin the first month of the year. One choice is the new moon on or next after the vernal equinox of spring (March 21). Another is the new moon closest to the vernal equinox. The reason given for these methods is to prevent the first month of the year, Easter, or Passover from falling during winter; as one typical view states, “…This seasonal shift from winter to spring can only occur at the time we call the vernal equinox…. we begin our count from the new moon after the vernal equinox.” Where does the Bible say winter ends and spring begins with the vernal equinox? Where does it show the count of the months begins with the new moon on, after, or nearest the vernal equinox? The fact is, the Bible says nothing regarding the equinoxes setting the seasons of spring and fall nor the first month of the year. The equinoxes are arbitrary secular dates setting spring and fall. An early Jewish tradition decrees that Passover (14th day of the first month) cannot occur earlier than six days after the vernal equinox. The Bible nowhere says nor implies that. Additionally, the Hebrew calendar, following current Jewish usage, defines the tekufah as both the equinoxes and solstices (Arthur Spier, The Comprehensive Hebrew Calendar, Arthur Spier; Feldheim Publishers, 1986, p. 19). (b). Turn of the Year; not the Equinox: The Bible emphasizes the solstices, the sun’s yearly turning along the horizon; not the equinoxes. Those turns, the solstices, are in summer [about June 21] and winter [about December 21]. There is no turning of the sun’s path at the equinoxes. Notice a clear Biblical reference to the winter solstice: “…arises it [the sun] there…Going toward the south and turning around to the north…” (Eccl. 1:5,6; Green’s Interlinear Bible; Companion Bible, p. 907 footnote to Eccl. 1:6; also, theLXX]. The Bible again refers to this turning motion: “…you are to make for yourselves…the Pilgrimage Festival of Ingathering at the turning of the year.” (Ex. 34:22: Hebrew: “tekufah”; Schocken Bible); “…turn of the year,” (Green’s Interlinear Bible). The turning of the sun along the horizon is also indicated in Deut. 33:14. Notice this translation of verse 14: “…turnings of the sun…” (Greek-English Lexicon of the Septuagint (Lust/Eynikelp/Hauspie, Part II, p 482), Also, “…turn, turning, turning around…of the solstice…” (Deut. 33:14). (Greek English Lexicon of the New Testament, Arndt-Gingrich, p. 824) And notice how tekufah is translated in Psa. 19:6: “…turning (of the sun at solstice) …” (A Concise Hebrew and Aramaic Lexicon of the Old Testament (Holiday, p. 394). “…coming around…circuit… of the sun…” (Brown Driver Briggs Heb-Eng Lexicon; p. 880) … Clearly the turn of the year (Heb. tekufah used in both Psa. 19:6, Ex. 34:22) is at the solstices. Since there is no turning of the sun at the equinoxes, this Pilgrimage Festival of Ingathering (Ex. 34:22) must be at a solstice. But not the winter solstice, for as this verse indicates, this Feast of Ingathering closely follows the wheat harvest of the 49-day Feast of Weeks. It cannot be the Feast of Tabernacles which at no time occurs when the sun turns at some point along the horizon. So, what is this Festival at the year’s turning, solstice? Pentecost. (3) THE JEWISH CALENDAR (a). Must be Derived from the Bible: The Jewish calendar has clearly dominated Sabbath and Holy Day observance through the centuries. It is presently the calendar of choice for many professing the Biblical seventh-day Sabbath, New Moons, and annual Holy Days. Others, while differing from that calendar on some few points, generally follow its tenets. If unproven by Scripture, we cannot use the traditional modern-day Hebrew calendar nor one of its surrogates. (b). Jewish Calendar is not Biblical: Though many remain convinced the Jewish calendar in use today comprises the hallowed oracles of Yahweh: “…hallowed order and rhythm…” (Arthur Spier, The Comprehensive Hebrew Calendar, Arthur Spier; Feldheim Publishers, 1986; foreword p. ix.), where is the Biblicaljustification for that claim? The oracles the Jews preserved were the Old Testament books (Rom. 3:1,2), and though you may search from Genesis to Malachi, you will not find the Hebrew calendar. Its postponements, sunset-to-sunset day, first visible crescent New Moon setting the first day of the month, its specific nineteen-year cycle of additional months [changed in 142 A.D.], and alternate 29 and 30-day months are all not there. Many oracle advocates do not observe the Jewish Pentecost (Shavuoth) on Sivan 6, an established date on the Jewish calendar. Remember Yahshua said, “Sanctify them through thy truth: thy word is truth (John 17:17).” The Bible is the truth; not Jewish or other traditions unless they can be proven from the Scriptures. (4). THE “PHARISEES” ARGUMENT (a). Yahshua versus the Jews: Did Yahshua agree with the Jews of His day (Pharisees, Sadducees, Scribes) regarding the Sabbath or annual Feasts? If so, the Jewish calendar must be correct with its first month of the year, New Moons, and Feast Days. Many claim this is the case. If Yahshua did agree, then why did He warn His followers about the doctrines of the Jewish sects of Pharisees and Sadducees? Here are His words: “…ye should beware of the leaven of the Pharisees and Sadducees…then understood they…he bade them not beware of the leaven of bread, but of the…doctrine of the Pharisees and of the Sadducees (Matt. 16:12; also v. 6).” (b). Did Not Agree: “Beware of their doctrines” included their calendar, because it set their new moons and holy days. He told them openly “… Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? (Matt. 16:3; NAS).” What were those “times” He was referring to in that exchange? Yahweh’s feasts? Notice the meaning of that word “times” used in Matt. 16:3 (Gk: kairos, SEC 2540): “3. definite, fixed time. Abs…festal seasons (Ex. 23:14; Lev. 23:4) …” (Greek English Lexicon of the New Testament; Ardnt-Gingrich; p. 396). As this reference also shows, the Greek kairos is grammatically the same as the Hebrew moedim translated “feasts” in Lev. 23:2,4,14, etc. Also, the ancient LXX [Septuagint, Greek Old Testament] translates kairos “feasts” in Lev. 23:2,4 where the Hebrew is moedim, translated “feasts” 17 times in the Old Testament. These festal [festival] seasons could only be Yahweh’s feasts, and Yahshua was definitely telling the Jews of His day, they could not discern the signs of Yahweh’s Festivals, the Holy Days. This was a major issue, for He knew they did not know exactly when they occurred, and boldly told them. We should still beware of any stealth Pharisaical and Sadducean doctrines. (5). FIRST VISIBLE CRESCENT: The Hebrew calendar (The Comprehensive Hebrew Calendar, Arthur Spier, Feldheim Publishers, 1986) sometimes misses the Biblical New Moon by one-to-two days. This is due to its new-crescent adjustments: “…the months are generally adjusted to the days on which the Sanhedrin would have sanctified them on the basis of the observation of the new crescent…” (Spier; p. 15; “Historical Remarks on the Jewish Calendar”, p.1). (a). Crescent in Scripture: Does the new crescent begin the months of Scripture? The word “crescent” occurs three times. “Crescents” or “crescent ornaments” are mentioned In Judges 8: 22,26 and Isaiah 3:18. None of these references show the crescent set the Scriptural new moons. In Judges 8:22, 26 we find: “…ornaments [KJV]…” should be translated “crescents” (A Concise Hebrew and Aramaic Lexicon of the Old Testament Holiday, p. 349; Green’s Interlinear Bible); “crescent ornaments” (New American Standard, The Living Bible). Crescent is also mentioned in Isaiah 3:18 (Green’s Interlinear Bible, Reader’s Hebrew-English Lexicon of the Old Testament, p. 213; A Concise Hebrew and Aramaic Lexicon of the Old Testament Holiday, p. 349). The Isaiah prophecy (Ch. 3:18) tells us Yahweh will take away those pagan symbols of the Midianites Israel had adopted (Judg. 8:5, 21). So where did Israel get their practice of using the first visible crescent to begin each month? We know they adopted the sunset-to-sunset day during the Babylonian captivity. We know too, the first crescent method was also a Babylonian practice: “…the Babylonian calendar was at all periods [before Israel’s capture in 597 B.C.] truly lunar…the month began with the evening when the new crescent was for the first time again visible shortly after sunset…” (The Exact Sciences in Antiquity, O. Neugebauer, 1957; Brown University Press; Dover Publications, Inc.; New York, 1969; p.106). Since we find no Scriptural evidence of looking for the New Crescent to start the month (including the often cited, Deut. 16:1) it appears highly probable Babylon was Israel’s source of this practice. In all probability it is a carryover from ancient Babylon where the observation of the new crescent set the beginning of the months. Remember, Israel was a captive, subject to their captors. Regardless, being a Babylonian practice, we must come out of Babylon, not embrace its ways: “Come out of her [Babylon, v. 2], my people that you be not partakers of her sins, and that you receive not of her plagues. (Rev. 18:4; also Isa. 48:20).” —————————————————————————————————– Reprinted with permission from: International Congregation of Yahweh http://www.icyahweh.org/ —————————————————————————————————– |
| Iron Sharpening Iron In regard to: A Short Study of Five Common Beliefs About the Scriptural Calendar Article by Gary Miller Comments by Laura Lee (Bismarck, North Dakota) |
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