Nazarene Space

What are the advantages / disadvantages of each?

I used to be a firm believer in the Enoch (364) day solar calendar, but now I'm not so sure. It really seems like months should be based off of lunar cycles (29.5 days) based on Genesis 1... I'm not saying that I definitively reject the Enoch 364 day calendar, just that I am really starting to question it, and I am open to everyone's thoughts/opinions on the subject.

1) What calendar do you keep?
2) What facts do you base this decision on?

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Shalom Philip

I believe "Shiloh" is the second coming of The Son, which initiates the Millennium, or possibly the coming of God the Father Himself, which occurs after the Millennium.

I also believe the present diaspora is a special period:
The Jews have generally been blinded to the identity of the Messiah
and Ephraim has been generally blinded to the truth of Torah.
The calendar is different, the original Hebrew dialect of the Scriptural times is no longer spoken, and the spirit of prophecy is not half as common as it once was.
I personally think it's all part of God's plan for a special diaspora period, and most of these diaspora compromises or diaspora provisions will no longer be necessary when Yeshua returns.

I'm not really trying to convince you to keep the Hillel II calendar, I'm just describing my own position.
I don't find fault with you or your position, Philip, I just believe something somewhat different.
You're correct that the Scriptures often describe many sins, without explicitly judging them.
However, I don't think David sinned by cutting off 1000 philistine foreskins, nor do I think he sinned by altering the age requirements of the priests.
I don't think Josiah sinned by crushing the serpent Moses built.
I don't think Moses sinned by introducing the serpent either; this was a change as well: from not having a brazen serpent, to having a brazen serpent.
Why? What makes you believe that?
I kind of see why he would think that, as "Shiloh" refers to peace (or does it...?)

Phillip Hawley said:
Why? What makes you believe that?
The Aramaic Targumim (translation with commentary), reflecting the ancient understanding of what is meant here, replace "Shiloh" with "Messiah" or "King Messiah," depending on the Targum.

blessings,
Wayne

J. Jury said:
I kind of see why he would think that, as "Shiloh" refers to peace (or does it...?)

Phillip Hawley said:
Why? What makes you believe that?
Shalom All,

The Hebrew word Shiloh appears in two different definitions in scripture. The first is the Messianic title that Brother Wayne mentions above, spelled shin, yud, lamed, hey. The other application is the first seat of the government of Israel in Ephraim, alternately spelled shin, yud, lamed, vav OR shin, lamed vav OR shin, lamed, hey. It was where the Tabernacle was set, where the land was divided and where the judges sat until the time of Eli and Samuel. There may be one other occurrence of another form of this word in Ezekiel, but we will explore that later in this post.

The rendering of the word Shiloh as it appears in Genesis 49:10 is interesting. There are a number of explanations of the ancient Hebrew as to how it was understood as a Messianic title. The most popular and seemingly most plausible is that it is a compound Hebrew word. The compound word is formed of a single shin, derived from aleph, shin, resh - meaning 'who' or 'whose' and lamed, vav - a participle with supplicatory overtones implying something (or in this case someone) wished for or desired (read:chosen). We see the same thing in the formation of the name of King Saul (or Sha'ul) approximately meaning 'Who was Wished For'. So Shiloh in this case means 'To Whom it was Desired (as in Chosen)' or 'To Whom it Belongs'.

In Eze 21:27, the verse speaks of Him who shall come and whose right it is to own everything. Further, the spelling between "until the coming of..." and "...is the right, and I will give it" is aleph, shin, resh, lamed, vav -, which appears to be the expanded version of the compound name Shiloh. Given that the context of both Gen 49:10 and Eze 21:27 deal with Judah and the government of that tribe, the argument for this rendering becomes quite compelling.

Again I will stress that in Genesis, the 'septer' or more properly the 'staff' refers to - directly by the function of the staff - the genealogy of it's holder and the right to rule. The promise was that it would remain with Judah until the coming of Shiloh. So I do not think that it is coincidental that all the genealogies of Judah were destroyed when Messiah came and that the ONLY genealogy that remained recorded was His. This is interesting to me because in order to be a priest in Israel, your genealogy must be established and recorded.

In extension of this line of reasoning, I would point out that even though Messiah came of a priestly family on His mother's side, He was accounted of the tribe of Judah. By all appearances, He initiated a Nasserite vow at His last teaching seder. Subsequently, He was questioned by the priests and not shorn - but plucked of His hair and beard by the handful. So He, as a Nasserite (and thereby acceptable to serve in the Temple), ascended to the only Temple that would remain standing. One could argue that He was the only person remaining that qualified as a servant in the Temple and had access to the Temple. Being the only servant left in the Temple would also make Him the de facto High Priest - of the order of Malki-Tsedek - The King of Righteousness.

All of the above leads me to believe that Genesis 49:10 was fulfilled at Shiloh's first coming. Some might argue that the prophecy of Shiloh cannot be fulfilled until Messiah takes the Throne of David. I would remind them that it was not unusual for a king of Judah or Israel to assume the reigns of power during the calendar year before assuming the throne on Yom Teruah.. It might have been more the norm than the exception. Further, in the Revelation Messiah is thanked for taking the reigns of power, even before He has returned. So I would also remind them that the 'Seat of Moses' no longer exists in Israel or even on this earth. The right to rule Judah and Israel has passed from Judah to Shiloh. Messiah has come. When the time is right, He will come again. ברוך הבא בשׁם יהוה

Blessings,
Phillip
Enoch's calendar is becoming even more clear to me now. By deductive reasoning and by other witnesses that I've discussed this matter with. Another piece of exciting news that I found out regarding Enoch's calendar is that it is broken up into a 360 degree circle. The four extra days in Enoch's calendar represent the days when the Sun stays in the same decan/degree at least one extra day. These extra days occur at the solstices and equinoxes. The new moon occaisionally falls on these dates but the majority of the time doesn't. Enoch says that the moon follows it's own peculiar pattern. The possibility exists that the moon at some time in the past may have fell accurately and consistently on these days. However at our present day and age we know without question that it does not.

Grammar problems arise with substituting New Moon in place of Month
Qumran Fragment 4QcommGen A Column II Verse 1
Reading right to left:
יום עשר ובשבעה נוח לחיי שנה מאות ושש באחת
day ten in the seven Noah life year hundredth sixth In the
השני לחודש
two month
The above is translated as “In the 600th year of Noah's life in the seventeen day of the second month.”
Note:
a) per hebrew dictionary Chodesh חֹדֶשׁ is month not new moon
b) per hebrew dictionary Chid-desh חִדֵּשׁ is to renew
c) per hebrew dictionary Cha-dash חָדָשׁ is new or unused
d) per hebrew dictionary Chid-dooshחִדּוּשׁ is a new moon or new idea
e) per hebrew dictionary Chood-deshחֻדַּשׁ renew or to recommense
f) per hebrew dictionary Cha-deshai חָדְשִׁי monthly (adjective)
g) Meed-dai Chodesh Bay-Chad-Shoמִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ each and every month
h) per hebrew dictionary Ha-Chodesh הַחֹ֧דֶשׁ the month
i) per hebrew dictionary Yarecha יָרֵחַ moon
j) per hebrew dictionary Yarechon יַרְחוֹן monthly (noun)
k) Genesis 7:11a בַּחֹ֙דֶשׁ This word usually appears with another qualifier word to help determine which month of the year is applicable such as: first month, second month, etc.
l) Genesis 7:11b לַחֹ֑דֶשׁ This word-usually appears with another qualifier word to help determine which day of the month is applicable such as: first day, second day, etc.
In Genesis 8:13 the Hebrew word: לַחֹ֔דֶשׁ appears. However if it qualifies as a word to represent the “New Moon” without any additional grammar help? Then why does a redundant qualifier word such as:אֶחָ֣ד (meaning: first) preceed it. Other redundant qualifiers are found in Ex 40:2, Ex 40:17,
Lev 23:24, Num 1:1, Num 1:18,
Referring to line g above if Chodesh were used for each and every new moon instead of each and every month then you would be limiting yourself to one day for each new moon instead of a full 30(+) days for each new month
 
For proper Hebrew grammar the New Things” shown below require at least two Hebrew words for proper Hebrew grammar and tranliteration:
New Day, New Year, New Age, New Covenant, New King. New Offering, New House, New gods,
New Rope, New Cart, New Sword, New Cloak, and many others.
With this in mind; Why would the New Moon be the only exception to this rule by requiring only one word Chodesh to represent its full intended meaning?
Which transliteration of Genesis 29:14b is correct?
1 Surely thou art my bone and my flesh and he abode with him a space of a new moon (1 day)
2 Surely thou art my bone and my flesh and he abode with him a space of a month (30 or 31 days)
This same problem occurs in Ex 19:1, Ex 23:15, Ex 34:18, Num 3:15, Num 3:22, Num 3:28,
Num 3:34, Num 3:39, Num 3:40, Num 3:43, Num 9:22, Num 11:20, Num 11:21, Num 18:16,
Num 26:62, Num 28:14.
Other witnesses to the problem of mistranslating month as new moon are shown below:
Notes:
First Witness: A new moon will not divide evenly into a 364 day year, however 3 solar months of 91 days will divide evenly into a 364 day year.
Second Witness: The greater light to rule the day is the Sun, the lesser light to rule the night is the stars.
Analogy: If your boss put you in charge of hiring two security guards to watch over his business. The first one was hired to work the day time shift from 6am to 6pm and the other security guard was hired to work the night time shift from 6pm to 6am how happy would your boss be if he came to find out that the night shift security guard left his night shift post to work along side the day time security guard. In actuality the Moon doesn't rule the night because it wasn't assigned to rule the night because it would be unfaithful in its rulership over the night. The stars always appear at night and the moon doesn't. The book of Jubilees sternly warns against using the moon as a time piece.
Third Witness: The Septuagint says the Greater light begins the day, The lesser light begins the night. The only faithful light that begins the night is the stars.
Fourth Witness: Both Chronicles and Qumran documents show 24 priestly rotations throughout the span of a 12 month cycle with with no exceptions representing a 13 month cycle.
FifthWitness: In all the Torah, Tanach, and Brit Hadesha no 13th month of Adar Bet is ever mentioned.
 
Let's study the verse listed below:
David said to Jonathan, tomorrow is the new moon, and I am to sit with the king at the meal.
Now let's reconstruct the verse on how it should should be literally translated...
hnh ntnwhy-la dwd rmayw
(upon us is) (Jonathan) (unto) (David) (Said)
bca bcy yknaw rjm cdh
(down) (to sit) (and I'm) (tomorrow) (the month)
lwkal klmh mu
(to eat) (the king) (with)

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